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Religion and power in the Frankish Kingdoms: studies in honour of Mayke de Jong

This book, written in honour of Mayke De Jong, offers twenty-five essays focused upon the importance of religion to Frankish politics. It deals with religious discourse and political polemic in studies that take up the themes of identity, and the creative deployment of the language of the Old Testament within Frankish society. The book explores how the use of ethnic rhetoric in a Christian context shaped medieval perceptions of community. It shows that the Carolingian way of dealing with the Adoptionist challenge was to allow a conversation between the Spanish bishops and their Frankish opponents to take place. Charlemagne's role in the Vita Alcuini as a guardian of orthodoxy who sought to settle a controversy by organising and supervising a theological debate was striking. The book also discusses the admonition of an abbot of Frankish origin who came from southern France and made his monastic career in southern Italy. It showcases three letter manuscripts that share certain features but are different in other aspects. The first manuscript is a collection of the Moral Letters from Seneca to his pupil Lucilius , Paris , BnF, lat. 8658A. The book demonstrates that the lists of amici, viventes et defuncti reflected how the royal monastery was interacting with ruling elites, at different levels, and how such interactions were an essential part of its identity. It also examines the context of Monte Cassino's fading into the background, in the conviction that both political and religious concerns were at play.

Reccared and Charlemagne
Janneke Raaijmakers and Irene van Renswoude

to the author of the Vita Alcuini, it was Charlemagne himself who had won the battle against heresy, by mouth of Alcuin. He exclaimed in admiration: ‘O how bright and invincible was Charles’ proof and defence of faith, by the authority of his teacher!’3 Charlemagne’s role in the Vita Alcuini as a guardian of orthodoxy who sought to settle a controversy by organising and supervising a theological debate was striking, as settling a religious controversy was commonly On this Christological debate, see J.  Cavadini, The Last Christology of the West. Adoptionism in

in Religious Franks
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Rosamond McKitterick

implications of the invocation of the Emperor Constantine in the debates about Adoptionism at the end of the eighth century. The involvement of Frankish rulers in Carolingian religious controversies reflects the kings’ understanding of their role as protectors of the Church. This theme is also addressed in a companion piece by Janneke Raaijmakers and Irene van Renswoude. They focus on one particular aspect of the king’s responsibility as guardian of orthodoxy:  namely, his role as arbiter, taking an active role as hearer and judge in deliberations about theological issues

in Religious Franks
Defining the boundaries of Carolingian Christianity
Matthew Innes

ministry to provide care for the Church and protection for the poor. 60 Within this ideology of Christian kingship, the Franks’ special role as guardians of orthodoxy could play an important role. Boniface’s insistence on the need for ‘correction’ to safeguard ‘true religion’ against the threat of heresy in the 740s here prepared the way for the Papal enlisting of Frankish power to safeguard Rome itself

in Frankland
Janet Hamilton, Bernard Hamilton, and Yuri Stoyanov

description of the kind of instruction that Bogomil converts received. This is the only known example of Bogomil methods of catechizing, and for that reason we have translated it in full [25, ‘Origin myth’ ] . Efforts were made to convert the Bogomils; Alexius, as guardian of Orthodoxy, reasoned in person with the Bogomil ‘apostles’. All those who recanted were released

in Christian dualist heresies in the Byzantine world <i>c.</i> 650–<i>c.</i> 1450
The internal factors
Ali Riaz

social institutions and practices as tools of political Islam in Bangladesh. The dramatic rise of fatwa, abuse of salish (village arbitration), and proliferation of madrassahs, especially qwami madrassahs in the 1980s and 1990s, show that their roles have been redefined by the Islamists and their beneficiaries. These institutions have been recast as guardians of orthodoxy and propagators of a certain version of Islam akin to the Wahabbism of Saudi Arabia. A recent study on the impact of migration in a Bangladeshi village found that 80 per cent of the Gulf migrants

in Islam and identity politics among British-Bangladeshis