a crucial role all over the Frankishempire shortly
M. de Jong, The Penitential State. Authority and Atonement in the Age of Louis the
Pious, 814–840 (Cambridge, 2009), p. 113. I would like to thank Francesco Borri,
Andreas Fischer, Marios Costambeys, Giorgia Vocino and Graeme Ward for comments on the text. All errors that remain are of course my own.
Paulus Diaconus, Historia Langobardorum VI, c. 40, ed. L. Bethmann and G. Waitz,
MGH Scriptores rerum Langobardicarum et Italicarum saec. VI–IX, 12–219, p. 179.
The sermon De cupiditate by
Carolingian local correctio and an unknown priests’ exam from the early ninth century
Carine van Rhijn
, by looking at one notable variant in the St Gallen manuscript, we see that
there were no fixed answers to the questions that would be acceptable everywhere in the Frankishempire. Thus, we are reminded that local correctio was
applied to a world in which religious practices varied widely, and consensus
about how things should be done centred on no more than general aspects of
ecclesiastical rituals and priestly duties discussed in high-level circles. What
mattered was that people were baptised by triple immersion on the right
days – whether the priest washed the