Following the fall of the Roman Empire in the West, the cult of the saints was the dominant form of religion in Christian Europe. In this elegantly written work, Peter Brown explores the role of tombs, shrines, relics, and pilgrimages connected with the sacred bodies of the saints. He shows how men and women living in harsh and sometimes barbaric times relied upon the merciful intercession of the holy dead to obtain justice, forgiveness, and to find new ways to accept their fellows. Challenging the common treatment of the cult as an outbreak of superstition among the lower classes, Brown demonstrates how this form of religiousity engaged the finest minds of the Church and elicited from members of the educated upper classes some of their most splendid achievements in poetry, literature, and the patronage of the arts.
"Brown has an international reputation for his fine style, a style he here turns on to illuminate the cult of the saints. Christianity was born without such a cult; it took rise and that rise needs chronicling. Brown has a gift for the memorable phrase and sees what the passersby have often overlooked. An eye-opener on an important but neglected phase of Western development."--"The Christian Century "
"Brilliantly original and highly sophisticated . . . . ["The Cult of the Saints"] is based on great learning in several disciplines, and the story is told with an exceptional appreciation for the broad social context. Students of many aspects of medieval culture, especially popular religion, will want to consult this work."--Bennett D. Hill, "Library Journal "

This remarkable study in social and cultural change explains how and why the Late Antique world, between c. 150 and c. 750 A.D., came to differ from "Classical civilization." These centuries, as the author demonstrates, were the era in which the most deeply rooted of ancient institutions disappeared for all time. By 476 the Russian empire had vanished from western Europe; by 655 the Persian empire had vanished from the Near East. Mr. Brown, Professor of History at Princeton University, examines these changes and men's reactions to them, but his account shows that the period was also one of outstanding new beginnings and defines the far-reaching impact both of Christianity on Europe and of Islam on the Near East. The result is a lucid answer to a crucial question in world history; how the exceptionally homogeneous Mediterranean world of c. 200 A.D. became divided into the three mutually estranged societies of the Middle Ages: Catholic Western Europe, Byzantium, and Islam. We still live with the results of these contrasts.