Source genre: Saints' Lives

To achieve the canonization of a saint, a life had to satisfy numerous criteria, of which we will examine just a few here by way of examples.
The saint's irreproachable background and early calling to great Christian deeds.
The piety of the saint, which among other things is shown by his teaching. The considerable length of this passage and of the prologue suggest that this work was composed to be read aloud among clerics during spiritual exercises/teaching, and that its contents were designed to serve as a model and for the edification of its readers and listeners. A meritorious, irreproachable life and
working miracles during his lifetime working miracles during his lifetime. This is made possible by his particular closeness to Christ, which can be noticed in the description of the miracles. This passage shows that such lives, which were generally written after the death of the saint, are primary sources as regard the large amount of information they contain about everyday conditions in that particular place, the political role of the bishop in his time, and about contemporary attitudes and world views.
The miracles, that occurred after the death of the saint at his grave point to the function of a saint's mortal remains as a connection between his flock and God.
Ulrich's life went hand-in-hand with a cultural and economic upswing for the city of Augsburg, where his bones were buried, and which was even further strengthened by his official recognition as a saint by the pope. This is further demonstrated by the fact that streams of pilgrims began arriving at this time, and by the recognition of the grave by prominent figures of the Empire. For example, the internal organs of Emperor Otto III were buried alongside Ulrich's grave (sepultio ad sanctos) and Frederick Barbarossa, who participated with his sons in an elevation of Ulrich's remains, personally joined the Benedictine Order at the Augsburg monastery that had already been named for Ulrich.