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and a bloodied Christ appeared to her. Wikterp told
Herluka that the suffering of Christ she was witnessing was caused by priestly immorality. As a result of the vision, she refused to attend masses or take consecrated bread from unchaste priests, including Richard, the local priest working in
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Griffiths, Fiona J., 'Women and Reform in the
Central Middle Ages', in Judith Bennett, and Ruth Karras (eds), The Oxford Handbook of Women and Gender in Medieval Europe (2013; online edn, Oxford Academic, 16 Dec.
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in 1121. It is speculated that she moved there possibly to flee a peasant uprising, some historians also believe
Herluka moved to Bernried after the priest Sigeboto (a companion of hers) was appointed there.
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Epfach. According to Paul, this public rejection of non-celibate priests encouraged others to do the same and raised public support for
Gregorian reform.
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Herluka was documented to have had several visions which directed her life as a holy woman. In one such vision
Wikterp, the former bishop of
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22:, also known as Herluka von Epfach, (1060 – 1127) was a German laywoman and supporter of
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The Papal Reform of the
Eleventh Century: Lives of Pope Leo IX and Pope Gregory VII
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Medieval Italy, Medieval and Early Modern Women. Essays in Honour of
Christine Meek
26:. The vast majority of what is known of Herluka can be attributed to the works of
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Figure of
Herluka von Bernried in the Church of St. Bartholomäus in Epfach
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Die selige
Herluka von Bernried. Persönlichkeit und Zeitlage.
194:(ADB). Band 12, Duncker & Humblot, Leipzig 1880, S. 120.
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206:(Manchester: Manchester University Press, 2004), 262-364
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Jahrbuch des
Vereins fĂĽr Augsburger Bistumsgeschichte
30:, a German priest and friend of Herluka's, in his
128:of Herluca of Epfach', in Conor Kostick (ed.),
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169:1,5 MB)
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