The Life of St. Leoba, by Rudolf, Monk

        Works of writers in Medieval Europe brought upon compelling and challenging stories regarding women during that time, the role of monasteries and its importance for both women and men, and visionary literature brought by people that were great worshipers. The stories of St. Leoba, Christina of Markyate, and St. Clare of Assisi depict strong women that put their faith in God and the monastery, and persevered even when there were many that tried to stop them from practicing the teachings of God. Holy couples were also prevalent in Medieval Europe like St. Leoba and Boniface, Christina and Roger, and St. Clare and Father Francis. For these holy couples, nothing was a greater gift than living in a monastery and learning and practicing the teachings of God. These literary works also contain instances of visionary literature which refer to prophecies that someone like a Saint might have the ability to see. The authors of these works of art depicted the daily life of women, the lives of those living in a monastery, and prophecies that were seen by those who achieved Sainthood.

        The Life of St. Leoba, by Rudolf, Monk of Fulda is the earliest work of literature to be looked at as it is presumed that St. Leoba lived from 700 A.D to 779 A.D. The first thing the author states in the story is that he does not know all the facts of her life and at times relies on the writings of others who heard the story from four of St. Leoba’s disciples: Agatha, Thecla, Nana, and Eoloba (Talbot 106). St. Leoba was raised by a woman named Tetta and was taught by the nuns of the monastery. Growing up in this way, St. Leoba had no interest other than the monastery and the pursuit to sacred knowledge (Talbot 108). She exercised moderation is her use of food and drink and above all, practiced charity. Leoba’s reputation for learning and holiness had spread so far and wide that a man named Boniface had asked to send her to preach the word of God to the people of Germany. Boniface put Leoba as abbess over the nuns at a place called Bischofsheim and they were trained according to her principles of monastic life (Talbot 109). She had such great virtue that the young nuns said that even when Leoba seemed to be asleep, the nuns could not skip over any word or syllable of the Scripture without her immediately correcting them (Rudolf 110). Leoba’s relationship to God was becoming stronger and stronger that she began to get mystical powers. One example of this is when a  dead baby was found in the river. The women of the monastery were all praying to find who could do this but once St. Leoba started praying, the woman was found. The woman who lied about being pregnant was surrounded by flames and finally confessed to her sins. Leoba’s prayers were also enough to calm a wild storm that everyone thought would lead to their death (Rudolf 112). The people of Germany started seeing the great virtue of St. Leoba, that even noble and influential men gave their daughters to God to live in the monastery. Boniface, who admired the work Leoba was doing, wished to have her bones placed next to his after death “so that they who served God during their lifetime … should await together the day of resurrection” (Rudolf 112). Boniface achieved martyrdom on his in journey in Frisia and his remains were transported to Fulda. Leoba’s wonderful reputation spread even to kings and queens. The blessed virgin sometimes even went to the Monastery of Fulda to say her prayers, a privilege never granted to any woman either before her or since her, because from the day that monks began to dwell at this place, the entrance was always forbidden to women (Rudolf 113). Permission was granted to her because of holy martyr St. Boniface. St. Leoba was struck sick and passed in the month of September. Her body was carried by the monks of Fulda with every mark of respect. St. Leoba was buried on the “north side of the altar which the martyr St. Boniface had himself erected in honor of our Saviour and the twelve Apostles” (Rudolf 114).

        Christina of Markyate is a story about a woman who chooses her faith in God above all else even if her family feels otherwise. Christina is presumed to have lived from 1096 to 1160. Christina’s mother, Beatrix, wanted Christina to be “deflowered”, meaning to have her daughter lose her virginity, but Beatrix did not care how or in what way. Beatrix gained satisfactions from the shameful sufferings she inflicted on her daughter (Talbot 144). Christina’s mother beat her and pulled her hair out as well as lacerated her back with blows so heavy that they would never go away as long as she lived. She prayed to God that he would fulfill her wish of being able to only please God and unite with God (Talbot 146). A boy named Loric came to take her away. Christina disguised herself in masculine garb. When leaving, she had to get on a horse and Loric said “Why do you respect your feminine sex? Put on manly courage and mount the horse like a man” (Talbot 146). This just shows how implanted it was is a woman’s mind on how to act, how to dress, and how to even talk. However, Christina put all her fears aside and left the home that she never wished to return. Christina came to a place called Flamstead and whereas at home she wore silk dresses and luxurious furs, she was now covered with a rough garment. She had to hide in a very dark chamber that was hardly big enough for her, but even with this she found great joy in Christ. Christina lived in Flamstead for two years but soon Roger would take her to his hermitage where he worships God. Talbot translates in the story that “For if they had not had a glimpse of each other, neither would have resumed to live with the other in the confined space of that cell: they would not have dwelt together: they would not have been stimulated by such heavenly desire, nor would they have attained such a lofty place in heaven” (148). The spirit of God strongly burned in both of these people of God, and through that glance they made a vow of chastity and charity in Christ. Near the chapel of Roger and joined to his cell was a room, so Roger took a plank of wood to conceal the room so no one looking from outside could see that someone was present inside. But Christina’s life was extremely hard in these circumstances. She had to bear the cold and hot, hunger and thirst, as well as daily fasting. The airless enclosure was stifling. “Her bowels became contracted and dried up” and she would get nose bleeds. The worse of this though was that Christina had to “satisfy the demands on nature” but couldn’t until Roger let her through at night (Talbot 148). However, even through all this, Christina would rather die in the cell than make her presence known to anyone. Even through fear, Christina and Roger prayed every night at his chapel. Roger even conceived the idea of leaving Christina as the successor of his hermitage. Once when Christina was at prayer, she saw the Queen of Heaven sitting on a throne and angels sitting around her. Christina was asked what she wants and she said that she would wish to have Roger’s chapel to dwell in. From that day forward, Christina knew that she would follow Roger as the tenant of his chapel (Talbot 150).

        The Testament of St. Clare is a story of a woman talking to her fellow nuns of the glorious God. St. Clare is believed to have lived from 1196-1253. She talks about how a man named Father Francis wanted to build a church called San Damiano for ladies to dwell in. Her relationship with God is shown when she says, “We are truly bound to bless the Lord and praise Him and to be strengthened in Him more and more to do good.” (Brady 242). Father Francis thought the Clare and the sisters were weak and frail of body, but they never complained through privation or poverty, hardship, or tribulation (Brady 243). After Father Francis saw this, he spent diligent care and solicitude for the sisters the same way he did for the Friars. Clare spends great detail in talking about how Father Francis told the sisters to always persevere in holy poverty, and gave the sisters writings so they could practice in the word of God even after his death, and how Father Francis and his friars never departed in the way of God. Clare calls herself an “unworthy handmaid” and “the little plant” of the Holy Father. She also calls Father Francis things like their “Pillar of strength” and the “most blessed” and “Son of God”. Throughout the text, Clare emphasized holy poverty as being the most important thing in the service of God. Clare is striving for her sisters to follow the way of holy simplicity and humility as they have been taught by Father Francis (Brady 244). Clare gives advice to the Sister that will eventually be entrusted and have to take care of all the ones following. She tells his woman to be prudent and watchful like a mother is toward her daughter and to be kind and approachable. St. Clare also gives the sisters under one’s rule advice, saying that they have to renounce their own wills for God’s sake. She also tells them to reveal any necessities to the Sister is charge without any fear. She tells them that they should obey their Mother. Clare even says a statement toward those who were negligent or ignorant to God saying, “Cursed are they who turn aside from Thy commandments!” (Brady 245). In the end of this text, St. Clare writes that she has left this letter for her “most beloved and dearest Sisters present and to come …” (Brady 245). She says this is sign from the Lord and Francis as well as a blessing from herself, their Mother and Handmaid.

        In response to the St. Clare, St. Agnes of Assisi wrote a letter to her. St. Agnes is believed to have lived from 1198 to 1254. She is writing to Clare about the distress and sorrow within her because she is separated from her sisters that she wants to live and die with. Agnes says that there is no sorrow like her sorrow because she cannot practice in the name of God in the monastery with her sisters. Agnes is constantly reiterating how she cannot see her sisters ever again and she is filled with grief and that her spirit is gone (Brady 246). However, towards the end of the text, Agnes’s sprit changed saying that she had “found great unity of mind… far beyond what I could believe” (Brady 246). She goes on to talk about how all the sisters as well as Agnes herself recommend themselves to God and to Clare and for her Sister St. Clare to take solicitous care of Agnes and the other sisters (Brady 246).