Eadwine then took her to stay with an anchoress at Flamstead named Alfwen, who hid her from her family. There Theodora changed her name to Christina. Anchoress Christina next found shelter with Roger, a hermit and sub-deacon of St Alban's Abbey, whose cell was at Markyate. This Roger, who died before 1118 and whose death anniversary (12 September) is recorded in the St Albans Psalter, is likely to have been Roger d'Aubigny, a brother of abbot Richard d'Aubigny(1087–1119) and father of William d'Aubigny (Pincerna). Christina spent her time there in prayer, sewing to support herself. She was a skilled needlewoman, who later embroidered three mitres of superb workmanship for Pope Adrian IV. After two years, Beorhtard released Christina from her marriage contract, and Archbishop Thurstan of York formally annulled the marriage in 1122. Thereafter, Christina was able to come out of hiding and move into a small hut. Prioress When Roger died, Christina took over the hermitage near St Alban's Abbey, where she reportedly experienced frequent visions of Jesus, Mary, and St Margaret. Other women, including her sister Margaret, joined her there. Christina took her vows at St Albans in 1131. Markyate Priory was established in 1145. Geoffrey de Gorham became abbot of St Albans in 1119, and Christina as prioress became his close friend and counsellor. Their friendship was such that he is said to have altered the St Albans Psalter as a gift for her, by having an illuminated "C" placed at the beginning of Psalm 105. Images of each page of the Psalter with transcriptions and translations of the text can be found on the online St Albans Psalter project. Hagiography Christina's Latin Vita was apparently written by a monk of St Alban's Abbey. This hagiography is considered to be one of the most realistic known. Christina is shown as having power as Prioress of Markyate. She is also one of very few shown to have sexual desire, even though she overcomes it. Christina's sister Margaret of Markyate, who the Vita describes as an important member of their community and most likely served as their sacristan, may have been responsible for writing the first accounts about Christina, which the writer of the Vita possibly incorporated and consulted. The writer consulted Christina to confirm his work, but she proved to be a noncompliant source, so on three different occasions about three miracles and visions, he turned to Margaret,