This paper examines how medieval hagiography participated in the construction of a socially acceptable feminine category. In the Legenda de vita et miraculis Beatae Margaritae de Cortona by Franciscan friar Giunta Bevegnati, the saint's identity is not simply recorded but actively produced through narrative strategies that define and regulate an orthodox feminine identity. Margaret of Cortona, a former concubine turned celebrated Franciscan penitent, represents how female sanctity could be narratively constructed. In Giunta's account, Margaret's former identity as a sexually transgressive woman is dismantled through intense penitential practices that reject her physical femininity. The reconstruction of her identity follows, through a series of regulated relational and typological roles such as daughter, spouse, and servant to Christ, 'second Magdalene,' and successor of Clare of Assisi. Central to this process is the author himself. This paper will not merely examine how a female ideal is constructed, but why. As Margaret's confessor and mediator of her visionary experiences, Giunta had a direct stake in legitimizing her sanctity. When Margaret's honesty is called into question, his reputation is at stake. In the interests of both the vindication of his own authority and Margaret's canonisation, Giunta narrates the parameters of acceptable women's devotion and self-perception, presenting Margaret as the ideal female product of Franciscan guidance and an example for the faithful women of Cortona. The Vita thus relocates Margaret's womanhood within the bounds of Franciscan ideology and doctrinal orthodoxy. By analysing the reconstruction of Margaret's femininity, this paper argues that Christian tradition articulated normative models of femininity through hagiography. Margaret's sanctity emerges not simply from her spiritual practices but from the narrative production of a disciplined and exemplary feminine identity shaped by institutional and authorial interests.