Wendelin
Wendelin ( lat. Wendelinus , also Wendalinus , coll. Wendel ) is a Catholic saint . Legend has it that he was a missionary in the 6th century in the diocese of Trier . Wendelin's grave is located in the Wendalinus basilica in the city of St. Wendel named after him .
Vita and legends
Various legends surround Wendelin. Among other things, he is associated with the holy Oranna , whose brother he is said to have been. He is also said to have been the founder and first abbot of Tholey Abbey .
Wendelin is said to come from the royal family, but to have chosen a life in the service of God. In search of an undisturbed place, he came to the area of Blies and Saar . There Wendelin met a nobleman who made him his cattle herder. Wendelin's humility and piety shamed the nobleman, who thereupon built a cell for the saint near a monastery.
When Wendelin died, the legend goes on, the monks buried him. The next morning, however, the body was lying next to the grave. The dead man was placed on an ox cart and the animals were allowed to find their way. The oxen pulled the wagon to Wendelin's old bed, where he finally found his rest.
Wendelin's origin
The first question Manfred Peter answers is whether Wendelin was a Scot or an Irishman . The author found this question to be easy to answer, because Ireland was once called Scotia maior and the inhabitants were called Scoti , i.e. Scots, until the 12th century . On the west coast of what is now Scotland , then Scotia minor , the Irish had settled and gave the country its name.
Another question is whether Wendelinus was Irish or Franconian . Until 1935, not the slightest doubt had been expressed about Irish-Scottish origin. Alois Selzer then expressed the idea in his work for the first time that Wendelin could have been a Franconian who was caught by the Irish-Scottish missionary movement . The height of 1.85 meters from the bones indicates a tall man, a height that is rather rare among Irish people, the name Wendelin seems to be of German origin and there is no clear evidence that the origin of the saint is in Ireland is to be sought. Peter does not think Selzer's arguments are entirely convincing. It is known that both Columban the Elder and Columban the Younger , both icons of the Irish monastic movement, were noticeably tall men. The origin of the name Wendelin from Germanic has nowhere been proven, Irish ears do not have any problems. There is now a reference to Irish ancestry. At the end of the 1980s Manfred Peter had contact with Cardinal Tomás Séamus Ó Fiaich in Dublin . Ó Fiaich, a primate of the Catholic Church of Ireland until his death , was not only an eminent churchman but also a historian and an authority on matters of the increasingly disappearing Irish language . Ó Fiaich connects the name Wendelin with the Irish name Fionnalán, in the old parlance Findalán. From this name comes the family name O'Fionnaláin (Irish: Ó Fionnaláin), name of the chieftains , that is, tribal chiefs, clan leaders , Gau kings of Delvany. They ruled Westmeath until they were driven out by the Normans . Today this landscape is called "Fenelon" or "Fenlon". If the name Wendalin also appears in a version “Vendalin” in Germany, that would reinforce this theory.
"We know that the name Wendelin often occurs in the version Vendelin, Vendalin or Wendalinus, so that the cardinal's question can be answered in the affirmative without reservation." With this, Peter sees proof that the name of the saint comes from the Irish. He points out that the Wend a linus version, which is dominant in common parlance , brings the name closer to the Finalán version cited by Cardinal Ó Fiaich. On the other hand, the statement of the legend that the saint was a “son of a king” is convincingly supported.
According to the Dudenverlag's large first name lexicon, however , the name Wendelin is usually a pet form of first names such as Wendelmar, which contain the name element wendel " vandal ".
Church history background
According to a bronze plaque in Trier, Saint Magnerich was bishop in Trier from 566 to 586. Like his predecessor, St. Nicetius , who held this office in the first half of the 6th century, saw it as his main task to overcome the consequences of the collapse of the Roman Empire and the Great Migration and to give an inner structure to the slowly developing church life. He deepened the ecclesiastical development of rural areas promoted by Bishop Nicetius by creating a well-developed system of pastoral care, relying not least on the hermits, whose "disordered activity he steered into the paths of orderly pastoral care" (Anton Hubert).
In the Gesta Treverorum (12th century) and in the Vita St. Magnerici drawn up by Abbot Eberwein it is reported that during the term of office of Bishop Magnerich (566-586 / 588) in the Diocese of Trier, numerous 'holy men' (magnae sanctitatis viri) lived. The following are named: Paulus (from 627 bishop of Verdun, † around 642/645), Ingobertus († around 650, Saar area), Disibodus († 700, middle Nahe), Wandalinus († 617/614, Saar area), Carilelfus (Carilefus von Le Mans, † around 590?), Wulfilaicus († shortly before 600, Ardennes), Banthus and Beatus († before 634, Trier). However, the dates of death of the first three named show that the practice of settling hermits probably lasted beyond the time of Bishop Magnerich into the 7th century.
On the basis of extensive studies, Alois Selzer comes to the conclusion that the Wandalinus named by Abbot Eberwein is identical to St. Wendelinus or Wendalinus.
According to legend, some of the men named (Ingobertus and Disibodus) came from Ireland. The same applies to Wandalinus or Wendelin.
Wendelin's training
The legend continues that he was very "learned" and was superior to all others. This is not surprising, because as a king's son he has certainly received the best possible education. In Ireland in the 6th century this means an education in one of the numerous monasteries founded in the 5th, 6th (and 7th) centuries, which in their character in some places equated to regular universities and thus an important educational mandate in addition to leading a religious lifestyle had. It was common practice for the nobles to send their children to these monastery schools or universities.
At this point a word about the monastic universities: The 6th century in Ireland saw an explosive development in the area of the establishment of monasteries, all of which also had the aim of imparting education to their students. The Irish monastic universities were held in high regard not only in Ireland and the British Isles, but also on the continent. Some of these universities had up to 3,000 students at times, a large number of whom were from the mainland. The reasons for this explosive development (it is said that there were up to 4000 monasteries in the three centuries - 5th, 6th and 7th centuries) are easy to explain:
- Unlike the countries of the continent, Ireland was not directly affected by the collapse of the Roman Empire and the Great Migration. The country was therefore able to develop further in relatively peaceful and stable conditions. In addition, many mainland scientists sought refuge in Ireland from the turmoil of upheaval on the continent.
- Furthermore, the Christianization of the country took place in a relatively orderly way, if not even in a harmonious transition. After initial resistance, the Order of the Druids - at the same time priestly and scholarly class in the Celtic world - opened up to the new religion, which, by the way, was not that far removed from its own religious convictions. Many druids took over offices in this new ecclesiastical order, in which the monasteries were the focus, and brought with them their knowledge, which had been collected and orally transmitted over centuries. This knowledge was not limited to religious things, where it could no longer have been of great importance because of the adoption of the new religion. Rather, it concerned all areas of knowledge from philosophy to poetry, music, foreign languages and history to the classical natural science subjects such as mathematics and physics, but above all biology and medicine (plant and medicine). It comprised a spectrum as we know it from our high schools and universities and which was brought into the monastery universities and passed on there.
- After all, Ireland in the sixth century produced a number of charismatic men and women who set themselves the goal not only of embracing the new faith but of living it, striving for the ideal of perfection or, in other words, holiness . Based on Eastern practices, they sought to achieve their goal on the path of hermit or hermitism by withdrawing from the world, consciously renouncing all comforts in order to give the "soul priority over the body". Soon a circle of students gathered around them, with whom they founded their monasteries, which were given an orderly structure early on: The monks lived in cells that were mostly made of stones and often in the shape of beehives. The monastery complex itself was often surrounded by a stone wall. Inside the stone wall were the cells for the monks and the abbot, the church, the mostly extensive library and the workshops. Outside the stone wall there were the cultivated lands with the farm houses and farms that served the monastery's self-sufficiency.
The principles that the monks had to adhere to in their lifestyle were: "Pray daily, fast daily, study daily, work daily". Her ascetic demeanor was also evident in her clothing, which consisted of a white tunic as an undergarment and a cape and hood over it. The Irish-Celtic monasteries, which played a major role in religious, spiritual and public life, were later referred to as “storehouses of the past and birthplaces of the future” (Cardinal Newman) because of their orientation and the effect they achieved.
Some of these monasteries should be mentioned here by name for clarification:
- Inishmore , one of the Aran Islands (founder of St. Enda ),
- Bangor (founder St. Comgall),
- Clonfert (Founder: St. Brendan , the Navigator),
- Clonmacnoise (founder: St. Kieran ),
- Clonard (Founder: St. Finnian)
- Glendalough (founder: St. Kevin).
The latter four monasteries are geographically close to County Westmeath and thus the home of St. Wendelin connected. It can therefore be assumed that he knew these monasteries and probably also their founders.
Especially for St. Kieran, the founder of the Clonmacnoise Monastery, may have been linked as certain elements were found in St. Kieran at St. Believes to find Wendelin again.
Wendelin's first contact with the Saar-Mosel region
As for the meeting of St. Wendelin with the region on the Saar and Moselle, so the legend reports that he visited Trier on his return from a pilgrimage to Rome. Both can be classified very well in the historical background: It was customary in the Irish aristocracy for young men and women, after they had completed their training in the monastery universities (this lasted a total of 16 years: 8 years of basic training and again 8 years for the Acceptance into the scholarly class) and before they took up an important ecclesiastical (e.g. abbot of a monastery) or also secular office, they obtained external ordinations through a pilgrimage to Rome. It can be assumed that this was also the case with Wendelin, whereby we learn from this part of the legend - supplemented by the historical facts - that an important office awaited Wendelin after his return from Rome.
The fact that he interrupted his pilgrimage in Trier may have been driven by an inner drive, but it could also have had very real reasons: At that time, as a former imperial city, Trier was still a city of great charisma and, by the way, was under in the 6th century Management of the two bishops Nicetius and Magnerich - in the process of gradually regaining its former importance.
Wendelin as a shepherd
The question arises why Wendelin in Trier gave up his original intention to return to Ireland and take on an important office there and decided to stay in the region around Trier in order to take on the job of a simple shepherd with a landlord.
In this context, the legend reports in great detail about an encounter that apparently had a great influence on his decision: “This pastoral activity came about when Wendelin knocked on the door of a rich man on a pilgrimage to the sanctuaries of Holy Trier and begged for a piece of bread. The rich man countered him: A young and strong boy should not beg for his bread, but work for it. He sent Wendelin away to tend his pigs. Wendelin humbly accepted this humble service. The other herd cattle soon joined the pigs: sheep, cows and cattle ”(from Andreas Heinz : Heilige im Saarland).
The meeting with the squire must have left a lasting impression on Wendelin. Coming from a religiously dominated country where it was normal to receive a pilgrim hospitably, he is confronted here with an attitude that did not show any helpfulness or consideration. Without possibly being aware of it, he had encountered one of the core problems of the epoch: the collapse of the Roman Empire and the civilization that had existed up to that point, as well as the conquest by the Franks, who had not yet created their own civilization, left one An atmosphere of ruthlessness and violence emerges. Murder and manslaughter, even in close family circles, were the order of the day (according to Gregor von Tours), and the struggle for power and wealth seemed to be the only maxim of action. It is not for nothing that the landlord is sometimes referred to as a robber in the legend.
Nevertheless, Wendelin accepted the landlord's order. Apparently he saw this as a God-imposed test on him, but in the end it meant for him to give up his original plans to return to Ireland to take on an important office there and to stay in the region.
This decision, which could also explain why the legend suggests that his decision to leave the parental home was not made in accordance with his family, can only be understood if one considers the principles of the hermits and monks Ireland were headed at the time. After that, they oriented their lives essentially towards coming close to God or, in other words, reaching the state of holiness.
In this context it must be remembered that the Irish monks knew two martyrs (Ingeborg Meyer-Sickendiek: God's learned vagabonds), which could bring them closer to this goal: the red martyrdom and the white martyrdom .
Red martyrdom is relatively easy to explain: it meant dying for one's faith. White martyrdom meant doing without things that were important to you. In this sense, renouncing one's homeland was considered a particularly difficult ordeal.
If one is aware of this fact, Wendelin's decision can be explained. At the same time it becomes understandable why the legend describes this seemingly insignificant encounter with the lord of the manor in such detail. If one adds the later development of Wendelin's relationship to the landlord, it becomes clear what role the Irish and later the Anglo-Saxon missionaries played in addition to their religious duties. They were supposed to help transform a wild, predatory “non-civilization” into a Christian civilization and thus lay an important, perhaps even the most important foundation stone for Western culture.
So Wendelin took on the job as a shepherd and it soon became apparent that he was an extremely capable shepherd. The herd flourished. If a sheep previously gave birth to a young, then - as the legend says - there were now two. The flock grew twice as fast as before, which increased the landlord's wealth and unfortunately also aroused the envy and resentment of the other shepherds. These blackened Wendelin on the landlord with the claim that Wendelin led the herd in remote areas. This was also the case: the manor stood in the immediate vicinity of Trier - probably south of the city - and the preferred pasture area of St. Wendelin seems to have been in the northern Saarland around today's St. Wendel. However, there were important reasons for Wendelin to visit this area: On the one hand, he found the seclusion here that enabled him to live according to the principles of prayer, fasting, work and study practiced in Ireland. On the other hand, he had probably been looking for pastures for his herd where the animals could find the most suitable food for them. Success proved him right; The practical knowledge of animal husbandry acquired in the monasteries also played a role here.
Finally, it cannot be ruled out that he came across remnants of the Gallo-Roman population in this region, with whom he may have been able to communicate in his Celtic mother tongue.
Wendelin's miracle
In any case, the blackening caused by the other shepherds that the landlord became suspicious of Wendelin. As the legend tells, it soon came to a confrontation: When the landlord returned from one of his raids (that was probably from another land seizure), he actually found Wendelin a long way away from the homestead. Since he planned to slaughter an animal from the herd that evening in order to present it to his guests, and he now considered this project to be no longer feasible, he strongly reproached Wendelin. But the latter only replied: Have frid in your heart thanks to the fact that he can make it all right. Little impressed by this answer and still angry with Wendelin, the landlord rode away in a hurry to be able to take other measures at home in good time. When he got to his homestead, however, he saw Wendelin moving in with the herd in front of him. Legend has it that the distance between the homestead and the place where he found St. Wendelin was seven miles or a two-day walk.
For this process, which is called the translocation miracle , there are certain attempts to explain it, but with the scientific means of interpretation available to us it cannot (yet) be explained satisfactorily.
However, as the legend reports, he had made a tremendous impression on the squire. He abandoned his previous bad lifestyle (a clear success for Wendelin in the sense of his mission), at the same time he asked Wendelin for forgiveness and made a piece of land available to him so that he could set up a small hermitage there. This must have been in the area where he and the herd preferred to be, i.e. H. in the area where the city of St. Wendel is located today.
This had come full circle for Wendelin. He had returned to the way of life his teachers in Ireland had shown him and which he considered the most desirable for himself. St. Wendelin in his hermitage was to become a great helper for the rural population in the whole area, who asked him for advice and help with all problems with their cattle. Apparently he has helped in numerous cases, and in a way that for many bordered on miracles or was understood as miracles.
According to popular belief, the hermitage was located in today's "Wendelstal", a small side valley on the outskirts of the city. Today's Wendelinus Chapel was built on the supposed place of his hermitage, with the Wendelsbrunnen in the front area. Believers from all over the region still make a pilgrimage here to stock up on the healing and miraculous "Wendelswasser".
In his healing successes, the knowledge gained in Ireland in the monastic universities - especially in the field of medicine and botanical knowledge imparted by the earlier druids - was certainly of great use. Also certain other skills - such as B. the art of dowsing , which is still widespread in the "Old Celtic" regions of Ireland, Wales and Scotland - seemed to have been familiar to him (example: spring wonder).
We can assume that the characteristics that exist in his person - a modest, if not humble demeanor, combined with a great willingness to help and broad knowledge that goes far beyond the average - have made him a personality with a high charismatic aura. He probably enjoyed a high reputation and great popularity among the people of his time and his environment.
Wendelin as abbot
The legend goes on: There is said to have been a monastery near his hermitage and the monks of this monastery asked him to be their abbot . The monastery can only have been Tholey.
Today it is undisputed that during the lifetime of St. Wendelin had already found a monastery community in Tholey. It is even documented for the year 620. Selzer - who is rather skeptical of the legend that Wendelin was the abbot of this monastery - believes the existence of a clerical community based on the Irish-Celtic model is possible in Tholey. He does not rule out that Wendelin and Paul, to whom we will come back later, lived in this monastery community. His considerations are supported by the discovery of the former state curator, Alfons Kolling , who discovered the remains of an early medieval stone house in the ruins of old Tholey , the shape of which was reminiscent of a monk's dwelling, as it was grouped around the churches in the Irish monasteries.
In addition, there are two other indications that St. Wendelin lived in the Tholey monastery community and was also abbot there: On the one hand, we learned that Bishop Magnerich, in his endeavor to build up a pastoral care network, strengthened the monasteries and moved the hermits, whose pastoral care he apparently did not appreciate, into the To enter monasteries and to take over functions there.
It would have been entirely logical and obvious that in this context he would have asked or asked Wendelin to become abbot at Tholey Monastery. All the more so as Wendelin would have been the ideal candidate for the office of abbot due to his broad education and his experience of monastic life in Ireland as well as his high popularity with the population of the region.
Another indication emerges from the abbot list. After that the second abbot of Tholey was the already mentioned St. Paul, who would later become Bishop of Verdun. The name of the first abbot is unknown. We only know of him that he was the teacher of the second abbot, St. Paul is supposed to have been.
In terms of his training, his knowledge and his charisma, Wendelin would certainly have been a particularly suitable teacher. There are other reasons for this: In terms of age, Paul was much younger than Wendelin (date of death of St. Wendelin 617 or 614; date of death of St. Paul 642). In addition, Paul had lived at the court of Chlothar II , a court that was known for its openness and sympathy for the Irish-Celtic missionary and monastic activities.
Probably the strongest indication that there must have been a close connection between Wendelin and Paul is shown by the fact that Paul, when he later became Bishop of Verdun, used private funds to open the pilgrimage site at the burial site of St. Wendelin bought up together with the place Basonis villare (today's St. Wendel) and joined the diocese of Verdun.
Here it becomes clear that Paul was very interested in the worthy preservation of the tomb and in the veneration of the saint, which suggests a special bond between the two. This supports the assumption that Wendelin was Paul's teacher and thus the first abbot of Tholey Monastery.
The funeral miracle
The legend goes on: After his death the monks built a magnificent stone tomb for him . The morning after the burial, however, the grave was open and the body was lying next to it. When this was repeated, the monks loaded the body onto an ox cart drawn by two oxen, which had never pulled a cart before. The oxen were allowed to go their way and they pulled the cart to the area of today's St. Wendel, where the hermitage of the saint had previously stood. There is much to suggest that this place is not to be found at the Wendelinus chapel on the outskirts of St. Wendel , but rather at the place where the Wendalinus basilica stands today.
Alois Selzer assumes that a parish church rose above the grave and that this was not the St. Magdalenenkapelle, which was held for a long time as the resting place of the saint, but an old church, of which the wall remains under the tower during later excavations the basilica were discovered.
To this day we have no explanation for the actual funeral miracle. Perhaps the solution can be found in the close spiritual and emotional bond between Wendelin and his monks. Ingeborg Meyer-Sickendiek refers to the elements of "friendship of souls lasting beyond death" which are significant in the Irish Celtic Church and which can also be found in the term community of the living and the dead .
It is historically proven that “his grave was venerated as a sanctuary and sanctuary early in today's St. Wendel” and that his veneration quickly spread throughout the German-speaking area.
As the last connection to the old homeland, emigrants took the memory of the saint with them to Southeast Europe and South America. To this day his worship is widespread and has always found new, contemporary forms.
Thanks to the Divine Word Missionaries , who had been sent to China by the mission house in St. Wendel (Saarland) , the veneration of St. Wendelin had also spread in China since the 1920s.
Adoration
Memorial day and attributes
His feast day is October 20th . The peasant rule for this day is: Sankt Wendelin, never leave us, protect our stable, protect our cattle.
Every ten years the "Wendelsjahr" is celebrated in the parish of St. Wendalin in St. Wendel (Saarland). The tumba with the ark, which contains the almost completely preserved skeleton of the saint in a glass coffin, is opened and displayed for the pilgrims for a week. According to legend, the skeleton is said to be that of the saint; However, this hypothesis cannot be proven beyond doubt . The last "Wendelsjahr" was celebrated in May 2010. In 2017, on the occasion of the 1400th year of his death, a great pilgrimage will be celebrated from October 15 to 31, for which the Ark will also be reopened.
Wendelin is usually represented with a shepherd's crook and animals as an attribute (reclining figure of Wendelin on the sarcophagus in St. Wendel's basilica , Wendelin statue on the Blies bridge); however, the animals are occasionally missing (Wendelin statue at the St. Wendel-Balduinstrasse fountain, Wendelin sculpture on the sarcophagus in the basilica).
Invocation and patronage
Wendelin is the patron saint of shepherds and country people, farmers , day laborers and farm workers.
Patron saints, places with a lively Wendelin tradition
- Reilingen : The praiseworthy brotherhood of Sant Wendels was founded as early as 1451 and still exists today as the Wendelins brotherhood . The special thing about this institution was that the electoral family of the Electoral Palatinate was always a member. The annual Wendelin ride as a reminder of the traditional horse and animal pilgrimage is always on the Sunday after Wendelin Day. St. Wendelin is the patron saint of the parish church and also of the community.
- Essingen (Pfalz) : The Wendelinus Chapel was built around 1280. It has wall paintings from the 15th century (a cycle of Mary).
- Greppen in the canton of Lucerne , Switzerland, has had Wendelin as patron saint since ancient times (at least 1488). In 1946 the agricultural servants from the area made a pilgrimage to Greppen for the first time , since then every year.
- St. Wendel in Saarland is named after the saint. Only in the 9th or early 10th century was a church built on the site of today's Wendalinus basilica , in which the relics of St. Wendalinus, and to which the pilgrimage takes place on Wendelstag in October. Parallel to the pilgrimage, the Wendelsmarkt was built, today the largest market in Saarland, and in the past the central farmers' market in the entire area for cattle, clothing and everyday items.
- Gutenzell / Niedernzell district : Every 3rd Sunday in September, the Wendelinus ride from Gutenzell to Niedernzell takes place with around 700 riders. Afterwards service at the chapel in Niedernzell.
- Trevesen (Upper Palatinate): The Wendelinritt takes place on the 2nd Sunday in October of each year.
- Heiligenbrunnen (Black Forest): In the small, 450-year-old church, Wendelin is worshiped in addition to the Scottish Queen Notburga . There is u. a. a well-preserved, artistically valuable wood carving showing the saint.
- Mönchberg : The farmers of Mönchberg have verifiably venerated Saint Wendelin since the 15th century. That is why Wendelinustag became the highest public holiday of the year in local events. Today's Wendelinus Chapel on the road to Schmachtenberg was built in 1744 by the master builder Martin Schmitt from Miltenberg . In the parish church of St. John the Baptist , the veneration of St. Wendelin is particularly visible through the existence of the Wendelin altar.
- Niederhadamar : The St. Wendelin Bridge, first mentioned in 1367, was placed under the protection of St. Wendelin.
- Langenargen / Oberdorf: the parish church of St. Wendelin was built in 1827.
- Winterscheid (Ruppichteroth) : Wendelinus Chapel (Winterscheid)
- Birgsau near Oberstdorf: Wendelinus Chapel from 1848
- Leiberstung , part of the municipality of Sinzheim in the Rastatt district. The village church is dedicated to St. Wendelinus. Every year, on the 2nd Sunday in October, the residents celebrate the patronage festival in honor of the village saint. The highlight of the Wendelinus Festival is the Wendelinus ride, where year after year several hundred riders and drivers with their carriages, teams and rider groups march through the village in a colorful procession, at the end of which they receive the blessing for themselves and their animals by the spiritual representatives of the parish.
- Britten (Losheim am See) : St. Wendalinus parish church, consecrated in 1829, and Wendalinus cross from the same period. Every 3rd weekend in October, the traditional fair (festival of church consecration) takes place in honor of the saint.
- São Vendelino , city in Brazil, was founded in the mid-19th century, especially by German immigrants who came from the area around St. Wendel.
- Großrosseln : Patronage of the parish church of St. Wendalinus, consecrated in 1882; the church, built in the 13th century, was previously dedicated to St. Gall. The Wendalinuskirche in Großrosseln has a relic of St. Wendalinus also has a first-degree relic of Blessed Mother Rosa.
- Jona- Wagen SG : The predecessor of the St. Wendelin Chapel (Wagen) probably dates back to the 11th century. In 1698, the church at that time in the Jona-Wagen part of the village in Switzerland was consecrated to St. Wendelin.
- Hotzenwald (Baden-Württemberg) : The Wendelinskapelle on the Schellenberg was an important pilgrimage site in the Hotzenwald (southern Black Forest) as early as the 18th century. Wendelinus has been the patron saint of the entire Catholic parish of St. Wendelinus Hotzenwald in the area of the political communities of Herrischried, Görwihl and Rickenbach since 2018
For other sacred buildings see: Wendelinus Church
Parish church of St. Wendelin in Langenargen / Oberdorf
Interior parish church of St. Wendelin
Wendelinus Chapel in Winterscheid
Wendelinus Chapel in Pinsweiler , Saarland (built 1992)
Image of Wendelinus in the Pinsweiler Chapel
Wendelinus image in the Görauer chapel ( Franconia (region) )
Bell of the Gutenkapelle in the Black Forest
Wendelinus altar in the Mönchberg parish church
St. Wendelinus Chapel on the road to Schmachtenberg
The Wendelinus Fountain in front of the City Hall in São Vendelino , Brazil
Greppen (Switzerland), St. Wendelin parish church, 1645
- Wendelinus Chapel St. Wendel
Wendelstal with Wendelinus Chapel
Wendelinus chapel with hermitage
Front of the chapel with a fountain
Wendelsbrunnen
Baroque altar in the chapel
Statue of the saint as guardian of the cattle
literature
- Birgit Adam and Ida Dammer: Article "Wendelin", in: Das Großes Heiligenlexikon, Weyarn 1999, p. 322f.
- Wilfried Burr: Wendelin in the Black Forest loneliness . In: Saarbrücker Zeitung , St. Wendel edition, November 13, 2007, p. C5
- Anton Dörrer: St. Wendel in cult, art, names and economy from the Saar to South Tyrol, a contribution to the Cusanus commemorative year (1464–1964), in: German Academy of Science, Research and Progress, Berlin 1965, p. 11ff.
- Josef Dünninger: Studies on folklore veneration of saints in southern Germany, cult of cattle saints: Der Heilige Wendelin, Würzburg 1938, p. 258ff.
- Achim Feldmann: "... a safe, tried-and-tested Hauß remedy" against the "addiction of cattle". The holy shepherd and abbot Wendelinus. In: Brand Heimatkundliche Blätter 15, 2004, pp. 23–72.
- Carl-Friedrich Geyer: Wendalinus / Wendelin. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 13, Bautz, Herzberg 1998, ISBN 3-88309-072-7 , Sp. 742-744.
- Wolfgang Haubrichs: The Tholeyer abbot lists of the Middle Ages, philological, onomastic and chronological studies, publications by the Commission for Saarland State History and Folk Research, Volume 15, Saarbrücken 1986.
- Wolfgang Haubrichs: Basenvillare - Königsort und Heiligengrab, To the early names and the early history of St. Wendel, in: Journal for the history of the Saar region, Volume 28 (1980), pp. 7-89.
- Andreas Heinz: Saints in Saarland . 2nd edition, Saarbrücken 1991. ISBN 3-925036-44-X
- Nikolaus Keller: Description of the virtuous life of des (sic) hl. Wendelini Abbtes (sic) and Einsidlers (sic), Einsidlen (sic) 1722.
- Bernhard Lesker: St. Wendelinus, textbook and devotional book, Donauwörth 1938.
- Jenny Morsch: Saint Wendelin, patron saint of St. Wendel, Koblenz 2000.
- Johannes Naumann: Saint Wendelinus - a city patron conquers the world. Museum St. Wendel, St. Wendel 2009.
- M. Notton: Wendalinus-Büchlein, The life of St. Wendalinus, Saarlouis 1896.
- Manfred Peter: Saint Wendelin - The story of a fascinating life . Verlag Burr, Otzenhausen 2005, ISBN 3-9806866-5-5 .
- Franz Heinrich Reusch: Wendelinus, the saint . In: Allgemeine Deutsche Biographie (ADB). Volume 41, Duncker & Humblot, Leipzig 1896, p. 714.
- Gerd Schmitt: The pilgrimage church of St. Wendelin - a living history, 650th anniversary of the choir consecration, 50th anniversary of the elevation to the basilica, Dillingen / Saar 2010.
- Hans Klaus Schmitt: The Wendelskapelle and the Wendelsbrunnen, St. Wendel 1949.
- Hans Klaus Schmitt: St. Wendelin in legend and history, St. Wendel 1955.
- Hans Klaus Schmitt: The St. Sebastianus Brotherhood of 1441 St. Wendel, St. Wendel 1991.
- Alois Selzer: St. Wendelin - life and worship of an Alemannic-Franconian folk saint. St. Gabriel-Verl., Mödling b. Vienna 1962.
- Joachim Specht: "A holiday engaged because of the cattle disease" - Wendelinus customs a. Cattle holidays in Ottersheim and Bubenheim. In: Heimatjahrbuch der Kreisverwaltung Donnersbergkreis, born in 2002, Kirchheimbolanden 2002, p. 107 ff.
- Johann Steininger: Brief biography of St. Wendelinus with attached times of day and other prayers (sic) including an attached short prayer book (sic) for Catholics, St. Wendel 1797.
- Gerd Tröster: St. Wendel's city saint is also venerated in the Allgäu. In: Saarbrücker Zeitung Ausg. St. Wendel, 3./4. January 2009, p. C2
- St. Wendelin Association (ed.): 600 years of the grave and pilgrimage church of St. Wendalin in St. Wendel, St. Wendel 1981.
- Eduard Zenz: The renovation of the Wendalinus basilica in St. Wendel 1979–1981, St. Wendel 1981.
Web links
- Literature on Saint Wendelin in the Saarland Bibliography
- Homepage Parish Sankt-Wendelin
- Roland Geiger: Lecture on the history of the Wendalinus Chapel in St. Wendel
- Ecumenical Lexicon of Saints (ÖHL)
- Reilinger Wendelin Brotherhood from 1451
Individual evidence
- ↑ a b c lit .: Manfred Peter: Der Heilige Wendelin 2005
- ↑ Rosa Kohlheim, Duden, The large first name dictionary, Dudenverlag, Mannheim, 1998, ISBN 3-411-06081-6
- ↑ Karl Josef Rivinius : The holy Wendelin in China . In: China heute , vol. 36 (2017), pp. 186–190 ( online as PDF ).
- ↑ Tröster, Gerd: St. Wendel's city saint is also venerated in the Allgäu. In: Saarbrücker Zeitung (St. Wendel edition), 3./4. January 2009, p. C2
| personal data | |
|---|---|
| SURNAME | Wendelin |
| ALTERNATIVE NAMES | Wendalin; Wendalinus; Helix; Vendalin; Vandal |
| BRIEF DESCRIPTION | catholic saint |
| DATE OF BIRTH | 6th century |
| PLACE OF BIRTH | Westmeath County, Ireland |
| DATE OF DEATH | 614 or 617 |
| Place of death | Tholey |