IMC 2004: Sessions

Session 1613: Saints Engaging with Cultural Differences

Thursday 15 July 2004, 11.15-12.45

Moderator/Chair:Michael Goodich, Department of History, University of Haifa
Paper 1613-aA Religious Clash and Interaction: An Example of the Cult of Saint Demetrios of Thessalonica
(Language: English)
Mitko Panov, Institute of National History, Skopje
Index terms: Byzantine Studies, Politics and Diplomacy, Religious Life
Paper 1613-bConflicts between Universal Saints and Local Saints?: The Cult of Saints in Early Medieval Orléans
(Language: English)
Satoshi Tada, School of International Liberal Studies, Chukyo University
Index terms: Charters and Diplomatics, Ecclesiastical History
Paper 1613-cA Life of an Irish Saint on the Continent: Vita metrica sanctae Brigidae
(Language: English)
Mari Tanaka, University of Tsukuba
Index terms: Hagiography
Paper 1613-d'Just a Worldly-Wise Business Woman'?: Christina of Markyate, an Anglo-Saxon Visionary Meddles in Anglo-Norman Politics
(Language: English)
Joanna Royle, School of Humanities (History), University of Glasgow

grouped by Liz James 24/10/03
Abstract Paper -a:
The paper will analyse the origins the cult of St. Demetrios of Thessalonica, as a merge between the ancient traditions, Paganism and Christianism. The creation of the cult of St. Demetrios was also a result of the rivalry between Thessalonica and Sirmium. St. Demetrios obtained a image among the citizens of Thessalonica as a military saint, defender and victor against the Slavs – pagans. On the other hand, the cult of St. Demetrios very early become to infiltrate among the Slavs in vicinity of Thessalonica, who started to honour the cult. Thus the cult helped the interaction between the Slavs and Thessalonicans, fostering the process of Christianisation of the Slavs settled in Macedonia.

Abstract Paper -b:
Secular and ecclesiastical authorities in Northwestern Europe had tried to enhance the cult of universal saints since the 8th or 9thcentury. Their relics of came there from that time. In the city of Orléans, too, it is said that the bishops had gained the True Crox in the cathedral and had attempted to develop the veneration for it. On the other hand, the citizens of Orléans had honoured several local saints such as St Anianus, St Avitus and St Evurtius since the 5th century. Did the conflicts between these cults happen? Which measure was taken by the authorty if the conflicts happened? These are the questions discussed in this paper.

Abstract Paper -c:
Within thirty years of the death of St Thomas, an Englishman, in 1170 England had another great bishop-saint in Hugh of Lincoln, a monk of French descent. While Thomas was a layman who rose in the ranks of secular society to become royal chancellor and the archbishop of Canterbury he was never made a monk. Hugh had built his career in the monastery and only reluctantly entered the secular world of English politics when it was thrust upon him. The two men, while sharing the episcopal office, shared little in common. Interestingly, while the Canterbury Legend tended to heavily influence much of successive insular hagiography, it did not likewise for the Magna Vita of St Hugh. Why?