By Thomas F. Head
It is a learn of where of buyer saints in Frankish society through the Carolingian and early Capetian sessions. The e-book makes a speciality of the composition of works in compliment of useless holy humans - hagiography - and the veneration in their actual continues to be - the cult of saints. It examines the consumers of a unmarried diocese, Orl?ans, simply because a saint's strength of patronage was once outlined by way of a selected locale. past the documentation of this region's textual and institutional traditions, the e-book explores the makes use of made up of sanctity and patronage via the Franks. those so-called 'fathers' safe monasteries opposed to interference via ecclesiastical and secular experts. in addition, as population of God's court docket of heaven, those 'fathers' served clergymen and laypeople as intercessors with God in issues of sin and sickness. therefore they supplied, within the Orl?anais and in other places, an incredible resource of energy and authority, in addition to a side of Christian trust which was once shared by way of clergy and laity.
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Extra resources for Hagiography and the Cult of Saints: The Diocese of Orleans, 800-1200
63-6; new edition in Recueil des actes de Charles le Chauve, no. 25,1, 62—5. Tessier dates the act to between June 840 and August 843. Muller 1987, pp. 15—18. O n Charles' residences more generally, see Bruhl 1968, pp. 3 9 52. See also the perceptive comments by Nelson (1979, pp. 111—15) on Charles' use of the wealth of urban and suburban monasteries. 40 Letaldus' account of the history of Micy in the ninth and tenth centuries demonstrates how complete and detrimental such episcopal control of a monastery could be.
670—81). In any event the abbey 19 20 21 22 23 AASS, Nov. 11, part 2, p. 368. Quentin 1903, particularly pp. 369—72 on the date of the earliest manuscript to mention the translation. 2, pp. 164—5. Meyvaert 1955, pp. 4—16; Goffart 1967, pp. 108—9; Hourlier 1979c Munding 1930; Weber 1952 (a critical edition is provided on pp. 141-2); Hourlier 1979b, pp. 220-3; Goffart 1967, pp. 109 and 115-31. The date of the text is provided by the manuscripts. Bauerreiss (1950) suggests that this account was written by a monk of Benediktbeuren on the occasion of the translation of some of Benedict's relics to that monastery, but that argument has been rejected by Goffart 1967, pp.
F° r comparative purposes, see StanclifFe's (1979) account of the Christianization of the neighbouring Touraine. 15, p. 147. Loyen 1969, pp. 70—2; Renaud 1978a, pp. 86-^7. Cf. the arguments of earlier scholars, who attempted to prove that the work either decisively predated or was dependent upon that of Gregory of Tours. Cuissard (1886, pp. 201—2) suggests that it was the completion of Sidonius Apollinaris' work. Krusch (MGH, SRM, m, 105) dates it to the eighth century, while Theiner (1832, p. 9) dates it to the ninth.