In the Middle Ages, monastic archives served not only as repositories of documents but also as vital instruments for shaping memory and legitimizing power. The Abbey of Farfa and the female monasteries of Lazio represent two exemplary cases of how documentation was used to assert patrimonial rights and redefine devotional models, adapting to the needs of monastic communities in different historical contexts. At Farfa, the monk Gregory of Catino (11th-12th century) reorganized the archive to consolidate the abbey's rights and affirm its independence from papal authority. However, even in later centuries, documentation continued to be a strategic tool for defending the abbey's holdings and ensuring its autonomy. In 1279, witnesses were summoned to confirm claims over Montefalcone and Monte Cretaccio, while in 1567, the Teutonic monks presented a forged imperial privilege to secure the support of Emperor Maximilian II. These episodes illustrate how documentary memory was continuously reinterpreted and used to safeguard the abbey's interests. Meanwhile, in Lazio's female monasteries between the 13th and 14th centuries, monastic memory intertwined with the construction and transformation of sainthood models. Between the 13th and 14th centuries, Clarissan communities developed identities linked to their founders or venerated saints. The Monastery of Santa Maria in Viterbo became Santa Rosa after the translation of her relics, while San Pietro de Molito was closely associated with Filippa Mareri. In Rome, the Monastery of San Silvestro in Capite identified with Margherita Colonna, while San Lorenzo in Panisperna aligned itself with the cult of Bridget of Sweden. These cases show that monastic memory management was not neutral but a dynamic process of identity reconstruction. At Farfa, the archive was used to defend patrimonial rights and autonomy, while in female monasteries, hagiographic memory became a fundamental element of communal identity.