The Theophilus legend occupies a special place among the Marian legends from the thirteenth to the fifteenth centuries. Not only is its matter one of the most frequently adapted, but its content is also remarkable because of the special position of Mary as mediatrix and mother of mercy (mater misericordiae) by whom even the greatest sinner can be brought to repentance. As mentioned above, the Theophilus story included here is one of the legends in the Passional. This extensive work by an anonymous author has been handed down in several large manuscripts and many manuscript-fragments, a sign of its great popularity. The text here presented is taken from the edition by Hans-Georg Richert, Marienlegenden aus dem Alten Passional. Richert's critical edition is based mainly on manuscript I (Ms. germ. Fol. 778, Berlin State Library), which he claims to be the “mit eindeutigem Abstand beste Handschrift im Bereich der Bücher I und II” (clearly by far the best manuscript with regard to books I and II).

Eutychianus of Adana (sixth century) was the first to bring out the legend of Theophilus. His Greek text was translated into Latin in the ninth century by Paulus Diaconus, laying the foundation for a further, large-scale reception during later centuries. In the German-speaking regions it was Hrotswita von Gandersheim (first half of the tenth century) who devoted a Latin drama to the Theophilus figure. The Legenda aurea presents the story in a fairly concise form, in which the original place of action, Cilicia, is transferred to Sicily. It is assumed that the representation in the Legenda, possibly through translations or summaries in German, has been of crucial importance for further dissemination in compilations of legends such as the Passional. However, other, perhaps additional, sources for individual legends within the Passional cannot be ruled out. Otherwise, unlike in French, in English or in Dutch, no independent versions of Theophilus are known in German. Almost without exception, Mary as mediatrix is central to all versions. To a certain extent, this is also the case in the Rede vom Heiligen Glauben by the ‘Armer Hartmann’, in which Theophilus’ about-turn is achieved in close cooperation between Christ, Mary and the Holy Spirit.