Introduction towards a Conclusion
Over the course of my exploration into the story and legacy of St. Agnes of Rome, the Virgin Martyr, I had hoped I would be able to form a strong thesis about whether or not the historical evidence provided can give a strong testimony to her existence. The truth of the matter is that I am uncertain on that point.
I often find myself when studying the saints and their cults that I am torn between belief and skepticism. My logical, analytical side wants to argue or embrace a cynical mindset, but there is a lingering thought of “but what if it is all true?” However, at the end of this research assignment, I can only speak to what my reading has revealed about St. Agnes, which is not the ever-elusive “truth” of the past.
Primary Sources
Though there could be more, one could not claim that there is a shortage of ancient texts on St. Agnes. Her entry in the Acta Sanctorum is considerable, and there are a number of entries found in the Bibliotheca Hagiographica Latina dedicated to her. If I had perhaps continued my Latin studies beyond sophomore year of high school, I might be able to translate these texts for myself to better engage with them. Even so, with much difficulty, I was able to locate some English translations of these texts.
Agnes’ story seems to vary a bit between tradition and different accounts, but she is a popular saint in terms of remembrance. She is still venerated by the Catholic Church, among other denominations, and she is particularly prominent. Her popularity with laymen as with scholars is what drove my difficulty in locating translations. Many Bible study or devotional websites flooded my search engines. Even so, eventually I found a few English translations of accounts. Though I could not find much in terms an active saint’s cult that formed around Saint Agnes, she is certainly not forgotten. Hers was a larger scale acceptance, veneration, and incorporation.
Secondary Sources
As such, most of the secondary sources on St. Agnes are focused on her broader reach. Many theologians and historians point to Agnes as a prime example for female sanctity, positing and proving she inspired later saints and impacted monastic tradition for both men and women. However, it appears to me that many secondary sources of St. Agnes are from much later periods, and they are focused more on Agnes as a sort of literary character or an abstract symbol of virginal purity, than on her (debatable) personage.
I feel that these kinds of secondary literature do lend themselves to the doubters, because it does not add historicity to Agnes. It makes her feel more like a character, a person from a fictional anecdote that embedded itself into the culture of Catholicism so much that she is assumed to be a real person. It is not proof, however, as Agnes is not the only saint to have been appropriated in this manner. It merely makes me wonder.
Conclusions Not Yet Reached
I had hoped to walk away from this research assignment feeling like I had some answers, or at least some arguable theories. In reality, I have far more questions than when I began. Saint Agnes is certainly a figure of distinct renown, from the beginning of her veneration shortly after her death even into the present day, even as her origins may be somewhat foggy. I believe that this assignment has led me to a good starting point, from which I would someday like to dive in more deeply and try to find answers to some of the questions that my encounter with the saint has inspired. One thing is for certain – a study into the veracity of St. Agnes requires some skill with Latin and patience in research.
Omnia Disce 