Radbertus
Encyclopedia
St. Paschasius Radbertus (785-865), was a Frankish
Benedictine
monk, theologian, and Abbot
of Corbie
who wrote numerous treatises, expositions and biographies during the Frankish Carolingian
era. His feast day is April 26.
, a small town in present-day northern France
. Nothing is known about his family, as he was orphaned very young and left on the steps of the St. Mary at Soissons
convent. He was raised by the nuns there, and became very fond of them, especially of the abbess, Theodrara. Theodrara was sister of Adalard of Corbie and Wala of Corbie
, two monks (and both Abbot of Corbie prior to Paschasius) whom he admired greatly. At a fairly young age, around 812, Paschasius left the convent to serve as a monk under Abbot Adalard, at Corbie. There he also met Wala, Adalard's brother and successor. Through the abbotship of both Adalard and Wala, Paschasius focused on the monastic life, spending his time studying and teaching. When Adalard died in 826, Paschasius helped ensure Wala would become Abbot in his place. Wala's death in 836 brought yet another abbot to Corbie, Ratramnus
, who held opposing views to Paschasius on a number of ecclesiastical issues. Ratramnus wrote a refutation of Paschasius' treatise on the Eucharist, De Corpore et Sanguine Domini, using the same title. By 844, Paschasius himself became abbot. Within another ten years, he had resigned his title as abbot and returned to his studies. Immediately after his resignation, he left Corbie for the nearby monastery of St. Riquier, where he lived in voluntary exile for some years. The specific reasons for his resignation and exile are unknown, however it is likely that his actions were motivated by factional disputes within his monastic community; misunderstanding between himself and the younger monks was likely a factor in his decision. He did return to Corbie before his death, between the years 859 and 865.
Paschasius' body was first buried at the Church of St. John in Corbie. After numerous reported miracles, however, the Pope ordered his remains to be removed, and interred in the Church of St. Peter, Corbie.
. It was originally written as an instructional manual for the monks under his care at Corbie, and is the first lengthy treatise on the sacrament of the Eucharist in the Western world. In it, Paschasius agrees with Ambrose
in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper
that the bread and wine were his body and blood must be taken literally, since God is truth. He believes that the transubstantiation
of the bread and wine to be used at the Eucharist occurs literally. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific. Paschasius believed that the presence of the historical blood and body of Christ allows the partaker a real union with Jesus in a direct, personal, and physical union by joining a person's flesh with Christ's and Christ's flesh with his. To Paschasius, the Eucharist's transformation into the flesh and blood of Christ is possible because of the principle that God is truth; God is able to manipulate nature, as he created it. The book was given to Charles the Bald
, the Frankish king, as a present in 844, with the inclusion of a special introduction. The view Paschasius expressed in this work was met with some hostility; Ratramnus
, who preceded Paschasius as Abbot of Corbie, wrote a rebuttal by the same name, by order of Charles the Bald
, who did not agree with some of the views Paschasius held. Ratramnus believed that the Eucharist was strictly metaphorical; he focused more on the relationship between faith and the newly emerging science, while Paschasius believed in the miraculous. Shortly thereafter, a third monk joined the debate, Rabanus Maurus
, which initiated the Carolingian Eucharist Controversy. Ultimately, however, the king accepted Paschasius' assertion, and the physical presence of Christ in the Eucharist became the dominant belief in the Roman Catholic faith.
Vita Adalhardi is rather brief; it is a fairly conventional representation of a saint's life. However, the style that Paschasius uses is unique for the time in which it was written. Written in mourning for the loss of his friend, Paschasius compares Adalard to the painter Zeuxis. As described by Cicero
, artists study models to perfect their art; Zeuxis' challenge was to paint the woman, Helen of Troy. Paschasius states that just as Zeuxis studied forms in order to perfect his art, so too does Adalard in trying to reform the image of God in himself. In making this comparison, Paschasius was identified with being a humanistic writer of the Carolingian period, as he compared classic and ancient literature with contemporary literature. Paschasius depicts Adalard as a mirror image of Christ, emphasizing the elements of infinite love and descent into suffering. He also parallels Adalard's role in the Church to that of a mother, which is a concept attributed to Cistercian spirituality in the 12th century, three hundred years after Paschasius' death. The grief felt over the death of Adalard is extremely strong in the book - although Paschasius knows that suffering should give way to joy, as depicted by his forefathers, such as Jerome
, Paschasius' grief for the loss of his friend surpassed that of his literary models. This style of writing is also not seen elsewhere prior to the 12th century. Paschasius' justification of excess mourning is his most distinctive contribution to the tradition of consolation literature.
Vita Walae is much longer in length (about twice as long as Vita Adalhardi), and is structured as a dialogue. In total, there are eight characters represented, presumably monks of Corbie. These characters are given pseudonyms, unlikely with the intent of masking identities. It is more likely that these pseudonyms were employed to further support Paschasius' interpretation of Wala, as the names were taken from classical texts. Phrases and passages from a variety of sources are woven into the text (Acts of St. Sebastien, The Book of Job, various comedies of Terence
). Although not displaying information about Wala, these additions reflect Paschasius' own beliefs and his skill at writing. While Vita Adalhardi was written to be in part a funeral eulogy, Vita Walae was written as a (fairly) accurate depiction of Wala. Interestingly, Paschasius used sources in writing this biography (a handbook written by Wala, and treatises of the time) likely to show his own views through his depiction of Wala.
. He wrote commentaries on the Gospel of Matthew
, Lamentations
, and an exposition of Psalm 45
, which he dedicated to the nuns at St. Mary at Soissons. De Partu Virginis, written for his friend Emma, Abbess of St. Mary at Soissons and daughter of Theodrara, describes the lifestyle of nuns. He also wrote a treatise, titled De Nativitae Sanctae Mariae, regarding the nature of the Virgin Mary and the birth of Jesus Christ. Paschasius likely wrote much more, but none of it has survived through the centuries.
authors, Paschasius locates the "Imago Dei
", or, the "image of God", in the whole human being - body as well as soul. This view is in alignment with that of the second-century Church Father, Irenaeus
. Irenaeus believed that Jesus was the physical embodiment of God; the son is the image of the father. As such, humans represent the image of God not only in soul, but in flesh as well. This view is in opposition to the more accepted view of Origen of Alexandria, who believed that the physical body had no part in the image-relationship. Unlike other theologians of the time, Paschasius does not equate the sanctification
process with a metaphysical detachment of the body and the soul. Instead, he believes that the human condition
(existing in a physical form) can contribute positively to achieving sanctification. However, he did believe in a form of mitigated dualism, in which the soul plays a larger part in the process than the body. Paschasius believes that life is an opportunity to practice for death, however, the concept that the body is a prison for the soul is practically non-existent in his work, and likely only occurs due to pressure from his peers. Even though he believes that the body has a role in one's sanctification process, he also acknowledged that flesh struggles against God, and thus, has the ability to be corrupted.
Franks
The Franks were a confederation of Germanic tribes first attested in the third century AD as living north and east of the Lower Rhine River. From the third to fifth centuries some Franks raided Roman territory while other Franks joined the Roman troops in Gaul. Only the Salian Franks formed a...
Benedictine
Benedictine
Benedictine refers to the spirituality and consecrated life in accordance with the Rule of St Benedict, written by Benedict of Nursia in the sixth century for the cenobitic communities he founded in central Italy. The most notable of these is Monte Cassino, the first monastery founded by Benedict...
monk, theologian, and Abbot
Abbot
The word abbot, meaning father, is a title given to the head of a monastery in various traditions, including Christianity. The office may also be given as an honorary title to a clergyman who is not actually the head of a monastery...
of Corbie
Corbie
Corbie is a commune of the Somme department in Picardie in northern France.-Geography:The small town is situated up river from Amiens, in the département of Somme and is the main town of the canton of Corbie. It lies in the valley of the River Somme, at the confluence of the River Ancre. The town...
who wrote numerous treatises, expositions and biographies during the Frankish Carolingian
Carolingian
The Carolingian dynasty was a Frankish noble family with origins in the Arnulfing and Pippinid clans of the 7th century AD. The name "Carolingian", Medieval Latin karolingi, an altered form of an unattested Old High German *karling, kerling The Carolingian dynasty (known variously as the...
era. His feast day is April 26.
Life
St. Paschasius Radbertus was a French-born monk, and the Abbot of CorbieCorbie
Corbie is a commune of the Somme department in Picardie in northern France.-Geography:The small town is situated up river from Amiens, in the département of Somme and is the main town of the canton of Corbie. It lies in the valley of the River Somme, at the confluence of the River Ancre. The town...
, a small town in present-day northern France
France
The French Republic , The French Republic , The French Republic , (commonly known as France , is a unitary semi-presidential republic in Western Europe with several overseas territories and islands located on other continents and in the Indian, Pacific, and Atlantic oceans. Metropolitan France...
. Nothing is known about his family, as he was orphaned very young and left on the steps of the St. Mary at Soissons
Soissons
Soissons is a commune in the Aisne department in Picardy in northern France, located on the Aisne River, about northeast of Paris. It is one of the most ancient towns of France, and is probably the ancient capital of the Suessiones...
convent. He was raised by the nuns there, and became very fond of them, especially of the abbess, Theodrara. Theodrara was sister of Adalard of Corbie and Wala of Corbie
Wala of Corbie
Wala of Corbie was the son of Bernard, son of Charles Martel, and one of the principal advisers of his cousin Charlemagne, Charlemagne's son Louis the Pious, and his son Lothair I...
, two monks (and both Abbot of Corbie prior to Paschasius) whom he admired greatly. At a fairly young age, around 812, Paschasius left the convent to serve as a monk under Abbot Adalard, at Corbie. There he also met Wala, Adalard's brother and successor. Through the abbotship of both Adalard and Wala, Paschasius focused on the monastic life, spending his time studying and teaching. When Adalard died in 826, Paschasius helped ensure Wala would become Abbot in his place. Wala's death in 836 brought yet another abbot to Corbie, Ratramnus
Ratramnus
Ratramnus, a Frankish monk of the monastery of Corbie, was a Carolingian theologian known best for his writings on the Eucharist and predestination. His Eucharistic treatise, De corpora et sanguine Domini , was a counterpoint to his abbot Paschasius Radbertus’ realist Eucharistic theology...
, who held opposing views to Paschasius on a number of ecclesiastical issues. Ratramnus wrote a refutation of Paschasius' treatise on the Eucharist, De Corpore et Sanguine Domini, using the same title. By 844, Paschasius himself became abbot. Within another ten years, he had resigned his title as abbot and returned to his studies. Immediately after his resignation, he left Corbie for the nearby monastery of St. Riquier, where he lived in voluntary exile for some years. The specific reasons for his resignation and exile are unknown, however it is likely that his actions were motivated by factional disputes within his monastic community; misunderstanding between himself and the younger monks was likely a factor in his decision. He did return to Corbie before his death, between the years 859 and 865.
Paschasius' body was first buried at the Church of St. John in Corbie. After numerous reported miracles, however, the Pope ordered his remains to be removed, and interred in the Church of St. Peter, Corbie.
De Corpore et Sanguine Domini
The most well-known and influential work of St. Paschasius, De Corpore et Sanguine Domini (written between 831 and 833), is an exposition on the nature of the EucharistEucharist
The Eucharist , also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance...
. It was originally written as an instructional manual for the monks under his care at Corbie, and is the first lengthy treatise on the sacrament of the Eucharist in the Western world. In it, Paschasius agrees with Ambrose
Ambrose
Aurelius Ambrosius, better known in English as Saint Ambrose , was a bishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church.-Political career:Ambrose was born into a Roman Christian family between about...
in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper
Last Supper
The Last Supper is the final meal that, according to Christian belief, Jesus shared with his Twelve Apostles in Jerusalem before his crucifixion. The Last Supper provides the scriptural basis for the Eucharist, also known as "communion" or "the Lord's Supper".The First Epistle to the Corinthians is...
that the bread and wine were his body and blood must be taken literally, since God is truth. He believes that the transubstantiation
Transubstantiation
In Roman Catholic theology, transubstantiation means the change, in the Eucharist, of the substance of wheat bread and grape wine into the substance of the Body and Blood, respectively, of Jesus, while all that is accessible to the senses remains as before.The Eastern Orthodox...
of the bread and wine to be used at the Eucharist occurs literally. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific. Paschasius believed that the presence of the historical blood and body of Christ allows the partaker a real union with Jesus in a direct, personal, and physical union by joining a person's flesh with Christ's and Christ's flesh with his. To Paschasius, the Eucharist's transformation into the flesh and blood of Christ is possible because of the principle that God is truth; God is able to manipulate nature, as he created it. The book was given to Charles the Bald
Charles the Bald
Charles the Bald , Holy Roman Emperor and King of West Francia , was the youngest son of the Emperor Louis the Pious by his second wife Judith.-Struggle against his brothers:He was born on 13 June 823 in Frankfurt, when his elder...
, the Frankish king, as a present in 844, with the inclusion of a special introduction. The view Paschasius expressed in this work was met with some hostility; Ratramnus
Ratramnus
Ratramnus, a Frankish monk of the monastery of Corbie, was a Carolingian theologian known best for his writings on the Eucharist and predestination. His Eucharistic treatise, De corpora et sanguine Domini , was a counterpoint to his abbot Paschasius Radbertus’ realist Eucharistic theology...
, who preceded Paschasius as Abbot of Corbie, wrote a rebuttal by the same name, by order of Charles the Bald
Charles the Bald
Charles the Bald , Holy Roman Emperor and King of West Francia , was the youngest son of the Emperor Louis the Pious by his second wife Judith.-Struggle against his brothers:He was born on 13 June 823 in Frankfurt, when his elder...
, who did not agree with some of the views Paschasius held. Ratramnus believed that the Eucharist was strictly metaphorical; he focused more on the relationship between faith and the newly emerging science, while Paschasius believed in the miraculous. Shortly thereafter, a third monk joined the debate, Rabanus Maurus
Rabanus Maurus
Rabanus Maurus Magnentius , also known as Hrabanus or Rhabanus, was a Frankish Benedictine monk, the archbishop of Mainz in Germany and a theologian. He was the author of the encyclopaedia De rerum naturis . He also wrote treatises on education and grammar and commentaries on the Bible...
, which initiated the Carolingian Eucharist Controversy. Ultimately, however, the king accepted Paschasius' assertion, and the physical presence of Christ in the Eucharist became the dominant belief in the Roman Catholic faith.
| "When I begin to think about [Adalard], I am inwardly affected by two contrary emotions, namely, grief, and joy. The Apostle forbids us to mourn in such a situation, but my and our sudden desolation prevents us from rejoicing." |
| Paschasius Radbertus, Vita Adalhardi |
Vitae Adalhardi et Walae
Written in 826 and 836, respectively, Vita Adalhardi and Vita Walae are spiritual biographies of Paschasius' role-models. They are personal tributes, written for the memory of two fathers of God, and the patterns of life depicted in them are intended to be followed.Vita Adalhardi is rather brief; it is a fairly conventional representation of a saint's life. However, the style that Paschasius uses is unique for the time in which it was written. Written in mourning for the loss of his friend, Paschasius compares Adalard to the painter Zeuxis. As described by Cicero
Cicero
Marcus Tullius Cicero , was a Roman philosopher, statesman, lawyer, political theorist, and Roman constitutionalist. He came from a wealthy municipal family of the equestrian order, and is widely considered one of Rome's greatest orators and prose stylists.He introduced the Romans to the chief...
, artists study models to perfect their art; Zeuxis' challenge was to paint the woman, Helen of Troy. Paschasius states that just as Zeuxis studied forms in order to perfect his art, so too does Adalard in trying to reform the image of God in himself. In making this comparison, Paschasius was identified with being a humanistic writer of the Carolingian period, as he compared classic and ancient literature with contemporary literature. Paschasius depicts Adalard as a mirror image of Christ, emphasizing the elements of infinite love and descent into suffering. He also parallels Adalard's role in the Church to that of a mother, which is a concept attributed to Cistercian spirituality in the 12th century, three hundred years after Paschasius' death. The grief felt over the death of Adalard is extremely strong in the book - although Paschasius knows that suffering should give way to joy, as depicted by his forefathers, such as Jerome
Jerome
Saint Jerome was a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia and Pannonia...
, Paschasius' grief for the loss of his friend surpassed that of his literary models. This style of writing is also not seen elsewhere prior to the 12th century. Paschasius' justification of excess mourning is his most distinctive contribution to the tradition of consolation literature.
Vita Walae is much longer in length (about twice as long as Vita Adalhardi), and is structured as a dialogue. In total, there are eight characters represented, presumably monks of Corbie. These characters are given pseudonyms, unlikely with the intent of masking identities. It is more likely that these pseudonyms were employed to further support Paschasius' interpretation of Wala, as the names were taken from classical texts. Phrases and passages from a variety of sources are woven into the text (Acts of St. Sebastien, The Book of Job, various comedies of Terence
Terence
Publius Terentius Afer , better known in English as Terence, was a playwright of the Roman Republic, of North African descent. His comedies were performed for the first time around 170–160 BC. Terentius Lucanus, a Roman senator, brought Terence to Rome as a slave, educated him and later on,...
). Although not displaying information about Wala, these additions reflect Paschasius' own beliefs and his skill at writing. While Vita Adalhardi was written to be in part a funeral eulogy, Vita Walae was written as a (fairly) accurate depiction of Wala. Interestingly, Paschasius used sources in writing this biography (a handbook written by Wala, and treatises of the time) likely to show his own views through his depiction of Wala.
Other Works
Paschasius has an extensive collection of works, including many exegeses on various books of the BibleBible
The Bible refers to any one of the collections of the primary religious texts of Judaism and Christianity. There is no common version of the Bible, as the individual books , their contents and their order vary among denominations...
. He wrote commentaries on the Gospel of Matthew
Gospel of Matthew
The Gospel According to Matthew is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. It tells of the life, ministry, death, and resurrection of Jesus of Nazareth...
, Lamentations
Book of Lamentations
The Book of Lamentations ) is a poetic book of the Hebrew Bible composed by the Jewish prophet Jeremiah. It mourns the destruction of Jerusalem and the Holy Temple in the 6th Century BCE....
, and an exposition of Psalm 45
Psalm 45
Psalm 45 is the 45rd psalm from the Book of Psalms. It was written by the sons of Korach, on the Shoshanim ....
, which he dedicated to the nuns at St. Mary at Soissons. De Partu Virginis, written for his friend Emma, Abbess of St. Mary at Soissons and daughter of Theodrara, describes the lifestyle of nuns. He also wrote a treatise, titled De Nativitae Sanctae Mariae, regarding the nature of the Virgin Mary and the birth of Jesus Christ. Paschasius likely wrote much more, but none of it has survived through the centuries.
Understanding of the Human Body
In opposition to other CarolingianCarolingian
The Carolingian dynasty was a Frankish noble family with origins in the Arnulfing and Pippinid clans of the 7th century AD. The name "Carolingian", Medieval Latin karolingi, an altered form of an unattested Old High German *karling, kerling The Carolingian dynasty (known variously as the...
authors, Paschasius locates the "Imago Dei
Imago Dei
The Image of God is a concept and theological doctrine within the Abrahamic religions which asserts that human beings are created in God's image and therefore have inherent value independent of their utility or function.-Biblical description:...
", or, the "image of God", in the whole human being - body as well as soul. This view is in alignment with that of the second-century Church Father, Irenaeus
Irenaeus
Saint Irenaeus , was Bishop of Lugdunum in Gaul, then a part of the Roman Empire . He was an early church father and apologist, and his writings were formative in the early development of Christian theology...
. Irenaeus believed that Jesus was the physical embodiment of God; the son is the image of the father. As such, humans represent the image of God not only in soul, but in flesh as well. This view is in opposition to the more accepted view of Origen of Alexandria, who believed that the physical body had no part in the image-relationship. Unlike other theologians of the time, Paschasius does not equate the sanctification
Sanctification
Sanctity is an ancient concept widespread among religions, a property of a thing or person sacred or set apart within the religion, from totem poles through temple vessels to days of the week, to a human believer who achieves this state. Sanctification is the act or process of acquiring sanctity,...
process with a metaphysical detachment of the body and the soul. Instead, he believes that the human condition
Human condition
The human condition encompasses the experiences of being human in a social, cultural, and personal context. It can be described as the irreducible part of humanity that is inherent and not connected to gender, race, class, etc. — a search for purpose, sense of curiosity, the inevitability of...
(existing in a physical form) can contribute positively to achieving sanctification. However, he did believe in a form of mitigated dualism, in which the soul plays a larger part in the process than the body. Paschasius believes that life is an opportunity to practice for death, however, the concept that the body is a prison for the soul is practically non-existent in his work, and likely only occurs due to pressure from his peers. Even though he believes that the body has a role in one's sanctification process, he also acknowledged that flesh struggles against God, and thus, has the ability to be corrupted.
Understanding of Christ's Body
Paschasius believes in a distinction between veritas (truth) and figura (form, or appearance). Christ's descent from Heaven to Earth was a declension from truth to appearance, from the realm of perfection to the realm of imperfection. This would imply that Jesus in flesh is false, and imperfect, however, Paschasius asserted that not every figure is false. Christ is simultaneously both truth and figure because his external, physical self is the figure of the truth, the physical manifestation of the truth that exists in the soul. The person that was Jesus was subject to human needs, just like the rest of humanity. He required to eat, to sleep, and to be in company with others. In addition to this, however, he also performed miracles. These behaviours which Jesus exhibited imply a duality in the concept of "Word made flesh". Miracles, until then only performed by God, the non-physical Truth or Word, were suddenly performed by a physical human being. The relationship between Jesus' humanity and his divinity is rather convoluted, however, it is analgous to the relation of figures (written letters) of words to their spoken counterparts. Therefore, Jesus in physical form is the visual representation, T-R-U-T-H, while his divinity is the spoken sound of those written letters together as a word.Further reading
- Frank, Karl Suso. "Arsenios der Grosse : vom Apophthegma zum hagiographischen Text," Mémorial Dom Jean Gribomont (1920-1986). 271-287. Rome: Institutum Patristicum "Augustinianum", 1988.
- Gnaninathan, P. The doctrine of the real presence in the "De corpore et Sanguine Domini" of St Paschasius Radbert, 786-860. Kumbakonam: St Joseph's Press, 1942.
- Härdelin, Alf. "An epithalamium for nuns : imagery and spirituality in Paschasius Radbertus' "Exposition of Psalm 44(45)"," In Quest of the Kingdom. 79-107. Stockholm: Almquist & Wiksell Int, 1991.
- Härdelin, Alf. "Renässans för karolingertiden," Kyrkohistorisk arsskrift. 22-39 (1987).
- Maus, Cyrin. A phenomenology of Revelation : Paschasius Radbert's way of interpreting Scripture. Dayton, Ohio: St. Leonard College, 1970.
- Navarro Girón, María Angeles. Madrid: Univ Pontificia, 1989 .
- Paschasius Radbertus, Saint. De corpore et sanguine Domini ; cum appendice Epistola ad Fredugardum. Turnholti: Brepols, 1969.
- Paschasius Radbertus, Saint. Expositio in Lamentationes Hieremiae libri quinque. Turnhout, Belgium: Brepols, 1988.
- Pitchers, Alrah L M. "The Eucharist: concepts in the Western church from the ninth century to the twelfth century and their present relevance," Studia Historiae Ecclesiasticae 30 (January 2004): 140-150.
- Reinhold, H A. "St Radbert and St Bernard," Orate Fratres 23 (April 17, 1949): 260-265.
- Stoltz, Travis D. "Paschasius Radbertus and the sacrifice of the Mass: a medieval antecedent to Augustana XXIV," Logia 10 (2001): 9-12.
- Tavard, George H. "The Church as Eucharistic communion in medieval theology," Continuity and Discontinuity in Church History. 92-103. Leiden: Brill, 1979.
- Vuolo, Antonio. "Memoria epigrafica e memoria agiografica : la "Uita sancti Paschasii confessoris" (secc XI-XII)," Florentissima proles ecclesiae. 553-583. Trento: Civis, 1996.
- Ward, Elizabeth. "Agobard of Lyons and Paschasius Radbertus as critics of the Empress Judith," Women in the Church. 15-25. Oxford: Basil Blackwell, 1990.
- Yarnold, Edward. "De Benedictionibus Patriarcharum Jacob et Moysi; Instrumenta Lexicologica," Journal of Theological Studies. 45 (April 1994): 368-369.
See also
- Adalard of Corbie
- Wala of CorbieWala of CorbieWala of Corbie was the son of Bernard, son of Charles Martel, and one of the principal advisers of his cousin Charlemagne, Charlemagne's son Louis the Pious, and his son Lothair I...
- Ratramnus of Corbie
- Charles the BaldCharles the BaldCharles the Bald , Holy Roman Emperor and King of West Francia , was the youngest son of the Emperor Louis the Pious by his second wife Judith.-Struggle against his brothers:He was born on 13 June 823 in Frankfurt, when his elder...
- Rabanus MaurusRabanus MaurusRabanus Maurus Magnentius , also known as Hrabanus or Rhabanus, was a Frankish Benedictine monk, the archbishop of Mainz in Germany and a theologian. He was the author of the encyclopaedia De rerum naturis . He also wrote treatises on education and grammar and commentaries on the Bible...