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penitent, she lived in a state of sanctity. That of
Baudovinia tells a completely different story, giving the image of an indomitable woman with great mental autonomy who also reserved her inexhaustible energy for recreational or culinary activities, and spent her time not only in prayer and penance, but also in intense political activity, kept quiet by Venantius.
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In the eleventh century, the abbesses of the Holy Cross convent were called to renegotiate their power. To maintain their challenged authority, they employed symbols of
Radegund, based on the words of Baudonivia. Baudonivia herself inspired the artists creating stained-glass windows and manuscripts
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Fortunatus wrote his part as someone who knew
Radegund on a personal level, whereas Baudonivia presented Radegund as a role model. Venantius focuses on the humble life of Radegund, dedicated to caring for the poor, those suffering from leprosy, and the most derelict. Having become a tenacious
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Scholars have noted the thematic differences between the respective biographies of
Venantius Fortunatus and Baudonivia. According to Professor Lynda L. Coon, Fortunatus depicts Radegund emphasizes her asceticism, while Baudonivia stresses her role as astute politician, her administrative
148:. Baudonivia created a portrait of a devout yet politically shrewd woman who used her worldly power to sustain the monastery. Her work has been characterized as faithful to the picture painted by Venantius Fortunatus, but more significantly influenced by the ideology of
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with the clear purpose of providing a model of sanctity for the nuns of her generation. The work is focused on the later stages of
Radegund's life, when Radegund lived in a cell near
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Smith, Julia M. H. (2009), "Radegundis
Peccatrix: Authorizations of Virginity in Late Antique Gaul", in Rousseau, Philip; Papoutsakis, Manolis (eds.),
97:, Queen, founder of Holy Cross, and saint. Scholars have noticed a marked difference in perspective between an earlier life of Radegund composed by
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achievements, and her traveling to collect relics and, most importantly, her efforts to gain a fragment of the
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and her own recollections of
Radegund from her youth. She regarded her work as similar to half of a
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that states a
Knowledge editor's personal feelings or presents an original argument about a topic.
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Mulhberger, Steve. “Overview of Late
Antiquity--The Sixth Century,” ORB Online Encyclopedia. <
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Pellegrini, Maria. "Donne
Medievali Sole Indomite Avventurose", UmbriaLeft.it, September 5, 2022
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Woman under monasticism: chapters on saint-lore and convent life between A.D. 500 and A.D. 1500
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Labande-Mailfert, Yvonne (1986). "Histoire de l'abbaye Sainte-Croix de Poitiers" (in French).
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Illuminated Manuscript of St. Radegund inspired, in part, by the work of Baudonivia
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The Creation of Feminist Consciousness: From the Middle Ages to Eighteen-Seventy
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Baudonivia wrote her life of Radegund sometime between 599 and 614 at
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Women in Frankish Society: Marriage and the Cloister, 500 to 900
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Wemple, Suzanne Fonay. "Scholarship in Women’s Communities" in
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307:. Philadelphia: University of Pennsylvania Press, 1997. p. 228
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Sacred Fictions: Holy Women and Hagiography in Late Antiquity
93:. Very little is known about her. She wrote a biography of
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personal reflection, personal essay, or argumentative essay
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Transformations of Late Antiquity: Essays for Peter Brown
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McNamara, Jo Ann; Halborg, John E.; Whatley, E. Gordon;
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http://faculty.nipissingu.ca/muhlberger/ORB/OVC4S6.HTM
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