contemplation and labor in the New Testament. Bugyis states that the account in Christina's Vita is reminiscent, although not as explicit as the parallel with the Mary and Martha story, is also a re-enactment of the narrative in the Gospel of Luke about Christ's encounter and meal, after his death and resurrection, with the two disciples travelling to Emmaus. Buygis states that when the hagiography's author's account of the meal is "read through the hermeneutical lens of both stories, the reason for his narrative sleight of hand becomes more apparent: he interpreted Christina and Margaret's act of hospitality as a kind of eucharistic ministry". Bugyis also states the pilgrim's act of eating the bread in Christina's Vita is suggestive of the act of Communion in the Mass; although the allusion is missed in C.H. Talbot's translation of the Vita, Bugyis disagrees, stating that the text infers that one of the sisters, most likely Margaret, placed the bread in the pilgrim's mouth, as is often done during Communion. As Bugyis states, "So interpreted, the meal she [Margaret] prepared and distributed to the pilgrim becomes more than mere food; it becomes a type of the Eucharist, and she becomes a kind of sacristan or priest". The writer of the text, however, uses "veiled" language to describe the scene by having the pilgirm refuse their offer of fish because he only required enough fish to live spiritually, leaving the intepretation of the meal up to his readers. According to Bugyis, the writer of the Vita, as well as both Christina and Margaret, were probably familiar with other artistic depictions of the meal at Emmaus, even though Bugyis admits that they interpreted the meal as a reenactment of the story, but states, "Either way, the writer encouraged a eucharistic reading of this reading through subtle parallelism with the gospel's narrative.". Bugyis goes on to say that the story reveals the "euchartistic connotations that were read into monastic hospitality". Her hagiography is incomplete. Parts were lost in a fire in the 18th century and it is unknown whether the biographer wrote the account before or after her death. There are no manuscript versions of the Vita during the 12th century. In the light of the Priory's legal foundation by St Paul's, the friendship of Christina and Geoffrey seems likely to derive from a fiction by Abbot Robert de Gorron (1151–1166) or by the chronicler Matthew