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Ensfrid of Cologne (German: Ensfrid von Köln; Latin: Ensfridus; also spelled Ensfried or Engelfrid) was a priest of the twelfth century who served as dean of the collegiate church of Saint Andrew (St. Andreas) in Cologne, in the German lands of the Holy Roman Empire. Virtually all that is known of him comes from the Cistercian writer Caesarius of Heisterbach, who in the early thirteenth century composed a life of Ensfrid and inserted numerous stories about the dean into his widely read Dialogus miraculorum. Caesarius belonged to the monastery of Heisterbach in the Siebengebirge south of Cologne and gathered his material from clergy and others in the archdiocese who still remembered Ensfrid or the reputation he had left behind. The resulting portrait is that of a holy priest rather than of a public figure whose acts can be traced independently in charters or chronicles.

As dean of St. Andreas, Ensfrid stood at the head of a chapter of secular canons attached to an important collegiate church in the city of Cologne. The office of dean involved both the internal discipline of the chapter and a share in the administration of its property and liturgical life. According to the tradition preserved by Caesarius, Ensfrid distinguished himself above all by an extreme and continuous practice of almsgiving. He is said to have given food, clothing, and money to the poor with such completeness that he emptied his own resources and at times drew on goods belonging to the church, thereby coming into conflict with canons who regarded the chapter's endowment as something to be conserved. Medieval exemplum literature often heightens such tensions in order to praise charity over prudence; even so, the stories consistently present Ensfrid as a cleric who measured his office by service to the needy rather than by the comfort of a prebend.

Caesarius depicts Ensfrid as simple in personal habits, faithful to the Divine Office, and without ambition for higher ecclesiastical rank. In the urban and aristocratic milieu of twelfth-century Cologne, where cathedral and collegiate chapters were frequently filled by men of noble family, this image of a dean who preferred the poor to preferment functioned as a moral example. The same literature attributes to him a number of edifying or wondrous incidents typical of the genre, but it does not make him a thaumaturge of the first rank; his holiness is located in mercy, humility, and pastoral care. Because Caesarius wrote a generation or more after Ensfrid's death and shaped his anecdotes for the instruction of monks and clergy, the details cannot be controlled by independent contemporary documents. Historians therefore treat the Vita and the Dialogus as evidence of how Ensfrid was remembered in the Cologne church, and of Cistercian ideals of clerical reform, rather than as a strictly chronological biography.

Ensfrid is reported to have died in Cologne in 1158, on a date given in later tradition as 15 March. He was in all likelihood buried in connection with the church of St. Andreas, though a precise tomb or surviving epitaph is not documented in standard modern accounts. He was not canonized by a pope, and he does not occupy a place in the general Roman Martyrology; any veneration remained local and informal, carried by Caesarius's writings and by memory within the collegiate community. His year and place of birth are unknown; suggestions that he was born around 1070 are conjectural and rest on the supposed length of his tenure rather than on a recorded birth. For the historian, Ensfrid of Cologne is thus an obscure but not insignificant figure: a twelfth-century urban dean whose lasting image is that of radical charity, preserved almost entirely through a single, skilled monastic storyteller of the following generation.

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