who her sister went to after experiencing the miracles and visions he described. As medieval scholar Katie Ann-Marie Bugyis states, "[Christina] clearly trusted that Margaret would not only be an attentive and patient listener, but also gave unquestioning credence to her account". Bugyis also reports that the writer of the Vita highly valued Margaret's authority about her sister's life. Bugyis calls Margaret Christina's "primary witness to her thoughts, words, and deeds" and "the primary conduit" of detailed reports of Christina's visions, provided for the monks and abbot at St Albans, who were responsible for the production of the Vita, possbily into the 1130s. Bugyis also reports that both Christina and Margaret believed that Christina's miracles were as important as the ones recorded in Pope Gregory I's Dialogues and also warranted being recorded so that others could be exposed to them as well. The first instance was a vision Christina experience about the healing of the abbot of the monastery Geoffrey of St Albans. Christina entrusted Margaret with conveying the vision; as Bugyis states, "Christina committed her memory of the vision to her sister's keeping; Margaret in turn committed it to Geoffrey's; and at some point, whether at Christina's, Margaret's, or Geoffrey's initiative, it was committed to writing, given that we now have a record of it in the Vita". The second instance was Christina's use of Margaret and two other women at Markyate to confirm her prediction that Geoffrey would visit them. The third instance is about a vision both Christina and Geoffrey experienced; Geoffrey saw Christina appear to him at his bedside one night and the following morning, sent his relative to Markyate to report it to Christina. Before Geoffrey's relative could tell her, Christina summoned Margaret, who related that Christina had told her about a dream she had the night before about her appearamce at Geoffrey's bedside. Christina called upon Margaret to authenticate these miracles and visions in all three instances. Christina's Vita contains an account of another miracle, which was full of eucharistic imagery, in which Christ appears as an unknown pilgrim at both St Albans and Markygate, where Christina and her sister Margaret welomes him as their guest. According to Bugyis, the description of a meal Christina and Margaret shared with their guest places them "in the respective roles of contemplative repose and active labor", in what Bugyis calls "a dramatic re-enactiment" of Mary and Martha's