One of the most common medical practices available in the Middle Ages was miraculous healing performed through the intercession of saints. Cults of saints created and successfully maintained a powerful economy of miraculous aid throughout the medieval period and beyond. This economy rested on a profound belief in the efficacy of saints’ powers, accessed by a devotee through an invocation or contact with a relic, which attracted immense financial and human resources to veneration sites. While some cults achieved a European-wide reputation, most saints exercised their powers within local communities and were invoked to remedy specific maladies. This medical specialization among saints, most evident in the late Middle Ages, was ridiculed by contemporaries, as when Erasmus of Rotterdam parodied, ‘Each saint has his distinct office allotted to him, and is accordingly addressed to upon the respective occasions: as one for the tooth-ache, a second to grant an easy delivery in child-birth, a third to help persons [find] lost goods, another to protect seamen in a long voyage, a fifth to guard the farmer's cows and sheep, and so on; for to rehearse all instances would be extremely tedious’. As Erasmus's comments suggest, miraculous interventions functioned as an important resource for healing and relief, including relief in matters of gynecology and obstetrics. However, the role of saints and of God's therapy has not yet been fully incorporated into our understanding of medieval medical practice.