Sever de Barcelona en la primera hagiografia reformada.

catalaEn aquest article es compara el relat del bisbe sant Sever de Barcelona que circulava en el periode medieval, en concret, la vida que s’imprimi en el Flos sanctorum catala (1524), amb el relat del sant que proposaren els primers hagiografs catalans postridentins: el jesuita Pere Gil (1600 ca.) i el dominic Antoni Vicenc Domenec (1602). Tots dos autors volgueren esmenar les noticies que s’havien popularitzat respecte del bisbe catala, com ara que era teixidor de lli, que tenia familia o que la seua eleccio com a bisbe havia estat per designacio divina, episodis que, en realitat, eren propis de la vida del bisbe sant Sever de Ravenna. Els primers hagiografs catalans moderns intentaren aportar historicitat i autoritat al nou relat, pero hagueren d’enfrontar-se a informacions dubtoses i contradictories sobre l’existencia del sant bisbe. Sera interessant, doncs, veure les estrategies metodologiques i discursives que aplicaren per tal de justificar quines dades acceptaven com a valides i com les articulaven per construir la nova identitat del sant patro. Tanmateix, comprovarem que la tasca no fou senzilla, i que la imatge medieval persevera arrelada en els devots al llarg dels segles. EnglishThis work compares the narrative of Bishop Saint Severus of Barcelona that circulated in the medieval period, in particular, the life that was printed in the Catalan Flos sanctorum (1524), with the narrative of the saint proposed by the first post-Tridentine Catalan hagiographers: the Jesuit Pere Gil (ca. 1600), and the Dominican Antoni Vicenc Domenec (1602). Both authors wanted to amend the news that had become popular about the Catalan bishop, such as that he was a linen weaver, that he had a family or that his election as bishop had been by divine designation, episodes that, in fact, belong to the life of Bishop St. Severus of Ravenna. The first modern Catalan hagiographers tried to bring historicity and authority to the new story, but they had to face dubious and contradictory information about the existence of the holy bishop. It will be interesting, then, to see the methodological and discursive strategies they applied in order to justify what data they accepted as valid and how they articulated them to construct the new identity of the patron saint. However, we will see that the task was not easy, and that the medieval image will continue to be rooted in the devotees over the centuries.