LEADER 04007nam 2200721 a 450 001 9910820526003321 005 20240418022255.0 010 $a1-283-21155-6 010 $a9786613211552 010 $a0-8122-0167-1 024 7 $a10.9783/9780812201673 035 $a(CKB)2550000000051240 035 $a(OCoLC)759158244 035 $a(CaPaEBR)ebrary10492000 035 $a(SSID)ssj0000544809 035 $a(PQKBManifestationID)11338707 035 $a(PQKBTitleCode)TC0000544809 035 $a(PQKBWorkID)10554016 035 $a(PQKB)11286309 035 $a(MdBmJHUP)muse3142 035 $a(DE-B1597)449020 035 $a(OCoLC)748533370 035 $a(DE-B1597)9780812201673 035 $a(Au-PeEL)EBL3441543 035 $a(CaPaEBR)ebr10492000 035 $a(CaONFJC)MIL321155 035 $a(MiAaPQ)EBC3441543 035 $a(EXLCZ)992550000000051240 100 $a19970312h19971997 uy 0 101 0 $aeng 135 $aurcn||||||||| 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$aSacred fictions $eholy women and hagiography in late antiquity /$fLynda L. Coon 205 $a1st ed. 210 1$aPhiladelphia :$cUniversity of Pennsylvania Press,$d1997. 210 4$aŠ1997 215 $a1 online resource (xxiii, 228 pages) $cillustrations 225 1 $aThe Middle Ages series 300 $aBibliographic Level Mode of Issuance: Monograph 311 0 $a0-8122-3371-9 320 $aIncludes bibliographical references (p. [203]-219) and index. 327 $tFrontmatter --$tContents --$tIllustrations --$tAcknowledgments --$tIntroduction --$t1. Hagiography and Sacred Models --$t2. Gender, Hagiography, and the Bible --$t3. The Rhetorical Uses of Clothing in the Lives of Sacred Males --$t4. God's Holy Harlots --$t5. ?Through the Eye of a Needle? --$t6. Civilizing Merovingian Gaul --$tConclusion: Sacred Fictions --$tNotes --$tBibliography --$tIndex 330 $aLate antique and early medieval hagiographic texts present holy women as simultaneously pious and corrupt, hideous and beautiful, exemplars of depravity and models of sanctity. In Sacred Fictions Lynda Coon unpacks these paradoxical representations to reveal the construction and circumscription of women's roles in the early Christian centuries.Coon discerns three distinct paradigms for female sanctity in saints' lives and patristic and monastic writings. Women are recurrently figured as repentant desert hermits, wealthy widows, or cloistered ascetic nuns, and biblical discourse informs the narrative content, rhetorical strategies, and symbolic meanings of these texts in complex and multivalent ways. If hagiographers made their women saints walk on water, resurrect the dead, or consecrate the Eucharist, they also curbed the power of women by teaching that the daughters of Eve must make their bodies impenetrable through militant chastity or spiritual exile and must eradicate self-indulgence through ascetic attire or philanthropy. The windows the sacred fiction of holy women open on the past are far from transparent; driven by both literary invention and moral imperative, the stories they tell helped shape Western gender constructs that have survived into modern times. 410 0$aMiddle Ages series. 606 $aWomen in Christianity$xHistory$yEarly church, ca. 30-600 606 $aWomen in Christianity$xHistory$yMiddle Ages, 600-1500 606 $aChristian women saints$vBiography$xHistory and criticism 606 $aChristian hagiography$xHistory$yTo 1500 615 0$aWomen in Christianity$xHistory 615 0$aWomen in Christianity$xHistory 615 0$aChristian women saints$xHistory and criticism. 615 0$aChristian hagiography$xHistory 676 $a270/.082 700 $aCoon$b Lynda L$0257213 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910820526003321 996 $aSacred fictions$9698576 997 $aUNINA