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• W2324459420 abstract "Taken together, these two very different books testify to the longevity of a paradigm which has shaped the way we have written about the history of saints’ cults for over thirty years now. This paradigm was set, above all, by André Vauchez’s Sainthood in the Later Middle Ages (1981; English translation, 1997 [rev. ante, cxiv (1999), 163–4]) and Peter Brown’s The Cult of the Saints: Its Rise and Function in Latin Christianity (also 1981). Just as the former systematically crunched its way through a substantial data set of source material—in this case, the seventy-one official ‘enquiries’ (processi) conducted between 1198 and 1431 under papal authority, into the saintly reputation (fama sanctitatis) of those being considered for canonisation—in order to show how saints were ‘constructed’ by prelates and people not always in concert with one another, so Bartlett’s majestic, though on the author’s own admission, ‘heavily laden barque’, confirms the French historian’s argument by demonstrating how ‘sanctity is not an identifiable feature but an attribute: saints are people who are treated as saints’ (p. 137). It is steadied by a ballast of over 2,200 works listed in its 91-page bibliography (more than 50% of which are manuscript and printed editions of saints’ lives) and provides the resilient reader with a panoramic survey, unprecedented in detail, scope and reliability of the history of saints’ cults from the time of the Apostles down to (and including) the Reformation. For Peter Brown, the point was that members of the ecclesiastical elite were far from reluctant impresarios of the cult of the saints. On the contrary, figures such as Augustine (whose question, which was asked specifically of those who had died as martyrs in the final book (XXII) of his City of God, gives Bartlett the slightly puzzling (because unanswered) title to his book) enthusiastically embraced the cult of saints and physically relocated relics in their churches. They thereby headed off a potential ‘privatisation’ of saints’ cults, as wealthy laymen or their widows were building martyria on their rural estates far from the prying eyes of curious bishops. In this way, saints became celestial patrons of the communities which enjoyed physical possession of their bodies. The point was not, therefore, whether the cult of saints should exist, but who should control it. As we shall see from the second book under review, Laura Smoller’s wonderfully nuanced and deftly argued case-study shows that, even by the early modern period, when the mechanism for official canonisation had been rebooted by the Counter-Reformation papacy, all too often no one was in complete control." @default.
• W2324459420 created "2016-06-24" @default.
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• W2324459420 date "2015-03-23" @default.
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• W2324459420 title "Why Can the Dead Do Such Great Things? Saints and Worshippers from the Martyrs to the Reformation, by Robert BartlettThe Saint and the Chopped-Up Baby: The Cult of St Vincent Ferrer in Medieval and Early Modern Europe, by Laura Ackerman Smoller" @default.
• W2324459420 doi "https://doi.org/10.1093/ehr/cev042" @default.
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