Christina of Markyate facts for kids
Quick facts for kids
St Alban's Psalter Psalm 105 initial
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Image from St. Alban's Psalter thought to portray Christina of Markyate (opening of Psalm 105, p. 285)
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Christina of Markyate was born Theodora in Huntingdon, England, around 1096–1098. She passed away about 1155. Christina was an anchoress, which means she lived a very religious life, often alone, dedicated to God. She came from a rich English family who were trying to get along with the Normans, who had recently conquered England. Later in her life, she became the leader (called a prioress) of a group of nuns.
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Her Early Life and Faith
Originally named Theodora, she grew up in a wealthy family. Her mother, Beatrix, had a story about a dove flying into her sleeve and staying there for seven days while she was pregnant. This made her mother believe Theodora would be a very holy person.
As a young girl, Theodora is said to have talked to Jesus as if He was right there with her. She became friends with an older man named Sueno, who guided her in her religious journey. It's believed that Theodora's strong faith helped Sueno renew his own. When she was young, Theodora visited St Alban's Abbey in Hertfordshire with her parents. This visit deeply inspired her, and she secretly promised to live a life of chastity (meaning she would not marry). She only told Sueno about this promise.
A Difficult Marriage
While visiting her aunt, Elfgifu, Theodora met a powerful church leader named Bishop Ranulf Flambard. Theodora did not want his attention. Because she ignored him, he arranged for her to marry a young nobleman named Beorhtred.
Theodora's parents quickly agreed to the marriage. However, Theodora refused because of her vow of chastity. When people heard about her difficult situation, a religious hermit named Eadwine helped her escape. He had the blessing of the Archbishop of Canterbury. Theodora dressed in men's clothes to hide. Eadwine then took her to stay with an anchoress named Alfwen in Flamstead, who kept her safe from her family. It was there that Theodora changed her name to Christina.
Living as an Anchoress
Christina next found safety with Roger, a hermit who lived near Markyate. Roger was a sub-deacon of St Alban's Abbey. Christina lived there, spending her time in prayer and sewing to support herself. She was a very skilled needlewoman. She even embroidered three special hats (called mitres) for Pope Adrian IV, which were known for their excellent quality.
After two years, Beorhtred finally agreed to release Christina from their marriage contract. In 1122, Archbishop Thurstan of York officially cancelled the marriage. This meant Christina could stop hiding and move into her own small hut.
Becoming a Prioress
When Roger the hermit died, Christina took over his hermitage near St Alban's Abbey. She often said she had visions of Jesus, Mary, and St Margaret there. Other women, including her sister Margaret, joined her. Christina made her official vows at St Albans in 1131. Later, a religious community called Markyate Priory was officially started in 1145.
Geoffrey de Gorham became the abbot (leader) of St Albans in 1119. Christina, as prioress, became his close friend and advisor. Their friendship was so strong that Abbot Geoffrey is said to have changed the St Albans Psalter as a gift for her. He had a special illuminated letter "C" placed at the beginning of Psalm 105, likely for Christina. You can find images of the Psalter's pages online.
Some scholars believe that the images and text in the Psalter helped people at St Albans see Christina as a "new Magdalene." This helped to make her authority and spiritual guidance of the monks seem more legitimate.
Her Life Story (Hagiography)
Christina's life story, called a Vita (which means "life" in Latin), was written by a monk from St Alban's Abbey. This story is considered one of the most realistic religious biographies from that time. It shows Christina as a powerful leader of Markyate.
Christina's sister, Margaret of Markyate, was a very important member of their community. She may have been the one who first wrote down stories about Christina. The monk who wrote the Vita likely used Margaret's writings and talked to her. He even asked Margaret to confirm details about three miracles and visions Christina had experienced, especially when Christina herself was difficult to get information from. This shows that Margaret was a trusted source and a "primary witness" to Christina's life.
One story tells of a vision Christina had about the healing of Abbot Geoffrey de Gorham. Christina told Margaret, who then told Geoffrey. This story was eventually written down in the Vita. In another instance, Christina used Margaret and two other women to confirm her prediction that Geoffrey would visit them. In a third story, both Christina and Geoffrey had a vision where Christina appeared to him. The next morning, Geoffrey sent a relative to Markyate to tell Christina, but Christina had already told Margaret about her dream of appearing at Geoffrey's bedside. Christina relied on Margaret to confirm these amazing events.
The Vita also includes a miracle story with religious meaning. Christ appears as an unknown traveler at both St Albans and Markyate. Christina and Margaret welcome him as their guest. This meal is seen by some as a special religious act, similar to the Christian Communion. The story suggests that Margaret, by preparing and sharing the bread, was performing a sacred act.
Christina's life story is not complete. Some parts were lost in a fire in the 1700s. We don't know if the story was written before or after her death.
Some historians believe that the close friendship between Christina and Abbot Geoffrey might have been made up later by other writers. This could have been done to suggest that St Alban's Abbey had control over the nuns of Markyate, even though Markyate Priory was actually independent. There is no strong evidence that Christina was officially recognized as a saint during her time. However, the existence of her Vita and other writings about her show that people were interested in making her a saint in the 1200s and 1300s.
See also
