2 thoughts on “St Margaret [T Oct 28]

  1. This makes me think about ability of a material object to not only spiritually bring a person to the beyond space of god or religion, but to also be an imaging of the beyond space coming down to our level. Does that make sense? If there is a relic, say, of a certain miracle, then that miracle is doubly powerful in one that it was perceived to have happened and two that they have perceivable proof. A resonance, a cascading, a ‘becoming’ from the material. There is an intamacy to touching or being touched by something material (person or object) that creates a mutually enhancing affect between each material. If religion is brought down to earth in material objects, and in saints themselves, than affect is only greater given the decreased disparity between human object and the spiritual.

  2. The earthly violence being enacted by earthly influences upon a spiritual thing (the saint) are actants in the assemblage of martyrdom and because actants are translative and transformative, constantly shifting and changing within their interaction with each other, an increase in any of these actants will increase the overall level of martyrdom that is happening. In a sense, the more violent the torture, the more of a martyr Saint Margaret can become. At a closer level, the materiality within the story of Margaret lies in tangible objects, such as the cross that she holds, which are linked to intangible objects like faith and sacrifice and the earthly manifestations which test faith, such as Olybryus. I know I haven’t made any big connections to specific sub-theories about materiality but I kind of found this text more difficult to read.

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