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Christian women saints --- Saintes chrétiennes --- Biography --- Biographie --- Byzantine Empire --- Empire byzantin --- Church history --- Histoire religieuse --- 235.3-055.2 --- 235.3 <495 BYZANTIUM> --- -Christian saints, Women --- Women Christian saints --- Christian saints --- Women saints --- Heilige vrouwen --- Hagiografie--Griekenland--BYZANTIUM --- -Church history --- Biography. --- 235.3-055.2 Heilige vrouwen --- -Heilige vrouwen --- -235.3-055.2 Heilige vrouwen --- Christian saints, Women --- Saintes chrétiennes --- Church history. --- Christian women saints - Byzantine Empire - Biography --- Marina v. dicta Marinus mon. --- Maria Aegyptiaca --- Theoctista Lesbia in insula Paro --- Elisabeth thaumaturga --- Athanasia, heg. in Aegina insula --- Theodora Thessalonicensis --- Maria iunior matrona Bizyae in Thracia --- Thomaïs Lesbia --- Theodora regina Epiri (mart. 11)

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235.3-055.2 --- 235.3-055.2 Heilige vrouwen --- Heilige vrouwen --- Asceticism --- Ascetics --- Ascetics. --- Ascétisme --- Asketin. --- Femmes dans le christianisme --- Godgewijde maagden. --- Women in Christianity --- Early church. --- History --- Histoire --- 30-600. --- Kirchengeschichte 50-600. --- Christianity --- Persons --- Early works to 1800 --- History&delete& --- Sources

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Women in Christianity --- Monastic and religious life of women --- History --- 235.3-055.2 --- 396.7 --- 396.7 Vrouw en religie --- Vrouw en religie --- 235.3-055.2 Heilige vrouwen --- Heilige vrouwen --- Women in Christianity - History - Early church, ca. 30-600. --- Monastic and religious life of women - History - Early church, ca. 30-600.

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Le poche notizie che si hanno sulla vita e i miracoli di Rosa da Viterbo, la fanciulla nata attorno al 1233 e morta nel 1251 o 1252, che diede testimonianze della sua fede al tempo di Federico II, sono note da tempo. Tutti coloro che hanno scritto di Rosa da Viterbo hanno attinto, direttamente o più spesso indirettamente, dal verbale del processo di canonizzazione svoltosi a Viterbo al tempo di papa Callisto III, a distanza di due secoli e poco più dalla morte della beata. Questa fonte però non è conosciuta in maniera scientifica. Gli atti del processo di canonizzazione del 1457 non sono mai stati pubblicati. La Vita che vi è contenuta fu pubblicata (piuttosto malamente) per la prima volta nel 1742 dal canonico viterbese Feliciano Bussi nella sua Istoria della Città di Viterbo. Migliore, naturalmente, ma perfettibile è l'edizione che della Vita e dei Miracula fecero nel 1868 i padri Bollandisti nei loro Acta Sanctorum. Nel 1952 pubblicò ottimamente la Vita Giuseppe Abate. Infine, la Vita e i Miracula di Rosa hanno fatto oggetto del primo anno di attività (2016-2017) del Laboratorio di agiografia (sottotitolo: Filologia, edizione, interpretazione delle fonti) aggregato alla Scuola superiore di studi medievali e francescani della Pontificia Università Antonianum, ed è stato pubblicato un volume che riproduce il lavoro seminariale. Della Vita e dei miracoli di Rosa si hanno, però, altri due altri testimoni, uno conservato a Parigi e uno a Parma, certamente legati al processo. Questa edizione si basa per la prima volta sul trattamento contestuale di tutti i prodotti documentari e librari ad oggi connessi all'iniziativa del 1456-57.

Rose of Viterbo --- Christian women saints --- Miracles --- Saintes chrétiennes --- Hagiographie chrétienne. --- Rose, --- 235.3 ROSA --- 235.3-055.2 --- 235.3-055.2 Heilige vrouwen --- Heilige vrouwen --- 235.3 ROSA Hagiografie--ROSA --- 235.3 ROSA Hagiographie--ROSA --- Hagiografie--ROSA --- Hagiographie--ROSA --- Rosa, --- Rosa of Viterbo, --- Rosalia, --- Venerini, Rosa, --- Viterbo, Rose of, --- Vita et miracula Rosae de Viterbio --- Rosa v. Viterbiensis

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In Fifteenth-Century Lives, Karen A. Winstead identifies and explores a major shift in the writing of Middle English saints' lives. As she demonstrates, starting in the 1410s and '20s, hagiography became more character-oriented, more morally complex, more deeply embedded in history, and more politically and socially engaged. Further, it became more self-consciously literary and began to feature women more prominently--and not only traditional virgin martyrs but also matrons and contemporary holy women. Winstead shows that this literature placed a premium on scholarship and teaching. Hagiography celebrated educators and scholars more than ever before and became a vehicle for educating readers about Christian dogma. Focusing both on authors well known, such as John Lydgate and Margery Kempe, and on others less known, such as Osbern Bokenham and John Capgrave, Winstead argues that the values promoted by fifteenth-century hagiography helped to shape the reformist impulses that eventually produced the Reformation. Moreover, these values continued to influence post-Reformation hagiography, both Protestant and Catholic, well into the seventeenth century.

235.3 "04/14" --- 235.3 <420> --- 235.3-055.2 --- 235.3-055.2 Heilige vrouwen --- Heilige vrouwen --- 235.3 <420> Hagiografie--Engeland --- 235.3 <420> Hagiographie--Engeland --- Hagiografie--Engeland --- Hagiographie--Engeland --- 235.3 "04/14" Hagiografie--Middeleeuwen --- 235.3 "04/14" Hagiographie--Middeleeuwen --- Hagiografie--Middeleeuwen --- Hagiographie--Middeleeuwen --- Christian hagiography. --- Christian saints --- Christian women saints --- Historiography --- Historiography. --- History --- 1066-1499. --- England --- England. --- Church history --- 1066-1499