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Gottschalk of Orbais and the predestination controversy in the archdiocese of Rheims
Matthew Bryan Gillis

’s Vita Anskarii and Scandinavian mission in the ninth century’, Journal of Ecclesiastical History , 55 (2004), 235–56. 37 I. Wood, The Missionary Life: Saints and the Evangelisation of Europe, 400–1050 (London, 2001), pp.  123–32, and Palmer, ‘Rimbert’s Vita Anskarii ’. 38 T. Noble, ‘Kings, clergy and dogma: the settlement of doctrinal disputes in the Carolingian world’, in S. Baxter, C.  E. Karkov, J.  L. Nelson and D. Pelteret, eds, Early Medieval Studies in Memory of Patrick Wormald (Farnham, Surrey, 2009

in Hincmar of Rheims
‘The fantastic ethnography’ of Sir Walter Ralegh and Baconian experimentalism
Line Cottegnies

to the Spanish strategy of forced conversion and renaming, and his silence about the question of evangelising. The anthropologist Neil Whitehead has shown, in fact, how Ralegh’s text, more than others, qualifies as protoethnography because it reflects something of the local practices and records muted echoes of native discourse, even if Ralegh did not always understand what

in A knight’s legacy
The legend of Frederic of Utrecht
Bram van den Hoven van Genderen

, their preaching and evangelising in the ‘Pauline’ tradition, just mentioned above. A characteristic detail is provided by the Vita Plechelmi (end of tenth century) which presents Plechelm as confessor of King Pippin; each year Pippin visited Plechelm during Lent, barefooted and without his purple mantle.65 Wolfert van Egmond is probably right in his suggestion that the origin of this attitude may lie in the Anglo-Saxon mission and its spiritual legacy.66 I. Wood, The Missionary Life. Saints and the Evangelisation of Europe 400–1050 (Harlow, 2001), pp.  43–4, 52

in Religious Franks
1 Peter 2.9 and the Franks
Gerda Heydemann

Alcuin, Vita Vedastis duplex, Part II, c. 2, p. 418. Alcuin, Vita Vedastis duplex, Part II, c. 4, p. 419. 45 I. Wood, The Missionary Life. Saints and the Evangelisation of Europe 400–1050 (Harlow, 2001), pp. 80–9. 46 Cf. M. de Jong, The Penitential State. Authority and Atonement in the Age of Louis the Pious, 814–840 (Cambridge, 2009). 43 44 24 Gerda Heydemann and Walter Pohl both the religious teaching and the ritual act were impeccable. The limits of election become clearer by comparison with two further passages in Alcuin’s work that also use 1 Peter, but

in Religious Franks
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Paganism, infidelity and biblical punishment in the Capitulatio de partibus Saxoniae
Robert Flierman

, known as Pal. Lat. 289.18 This manuscript 13 ARF, s.a. 782, p. 62; Annals of Lorsch, s.a. 782, p. 33. 14 Einhard, Vita Karoli, c. 7, p. 10. 15 For contemporary ideas about the Saxon mission, see I.  Wood, The Missionary Life. Saints and the Evangelisation of Europe 400–1050 (Harlow, 2001), 79–99, esp. pp. 85–6. 16 Thus Eigil, Vita Sturmi abbatis Fuldensis, ed. P. Engelbert, Die Vita Sturmi des Eigil von Fulda. Literaturkritisch-historische Untersuchung und Edition (Marburg, 1968), c. 23, p. 158. See further H. Beumann, ‘Die Hagiographie “bewältigt

in Religious Franks
Philippa Byrne

. 41 In order to do so, Peter first drew a distinction between those precepts which applied to those who sought to be perfect, and those which applied to the rest of society. But even the would-be perfect, he argued, fell into two classes: the perfect of the early Church and those of today. It was appropriate for the perfect of the early Church – the martyrs – to show patience and to turn the other cheek. Their demonstration of love towards their enemies had been a means of evangelising and making converts for the Church. However, this was no longer an appropriate

in Justice and mercy