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Bede's account of Eadbald's conversion states that it was Laurence, Justus ' predecessor at Canterbury, who converted the King to Christianity, but the historian D. P. Kirby argues that the letter's reference to Eadbald makes it likely that it was Justus.
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Bede's and account
The fifth book brings the story up to Bede's day, and includes an account of missionary work in Frisia, and of the conflict with the British church over the correct dating of Easter.
Bede's account of the invasion of the Anglo-Saxons is drawn largely from Gildas's De Excidio et Conquestu Britanniae.
Bede's account of the early migrations of the Angles and Saxons to England omits any mention of a movement of those peoples across the channel from Britain to Brittany described by Procopius, who was writing in the sixth century.
One historian, Charlotte Behr, thinks that the Historia's account of the arrival of the Germanic invaders in Kent should not be considered to relate what actually happened, but rather relates myths that were current in Kent during Bede's time.
Patrick Sims-Williams is more skeptical of the account, suggesting that Bede's Canterbury source, for which he relied on for his account of Hengist and Horsa in his work Historia ecclesiastica gentis Anglorum, had confused two separate traditions.
Other historians, including Barbara Yorke and Henry Mayr-Harting, conclude that Bede's account is correct, and that Eadbald was converted by Laurence.
Other material from Thomas of Elmham, Gervase of Canterbury, and William of Malmesbury, later medieval chroniclers, adds little to Bede's account of Justus ' life.
by the time of Bede's account in 731, the Northumbrians had enjoyed an unbroken relationship with Galloway for a century or longer, beginning with the Northumbrian predecessor state of Bernicia.
One such bishopric was established at Whithorn in 731, and Bede's account serves to support the legitimacy of the new Northumbrian bishopric.
Some of what is known about Penda comes through the hostile account of Bede, who disliked him both for being an enemy king to Bede's own Northumbria and for being a pagan.
The first extant text that considers Gildas's account is Bede's.
Apart from these events, the general character of Bede's account is one of an indecisive king, unwilling to take risks, unable to decide whether to convert or not.
Bede's account of the conversion is oft-cited.
Bede's account of Eadbald's rejection of the church and subsequent conversion is quite detailed, but not without some internal inconsistencies.
* Bede's account of the battle
According to Bede's account in his Historia ecclesiastica gentis Anglorum ( Book I, chapter 34 ), Æthelfrith had won many victories against the Britons and was expanding his power and territory, and this concerned Áedán, who led " an immense and mighty army " against Æthelfrith.
This translation is lost ; we know of its existence from Cuthbert of Jarrow's account of Bede's death.
As Bede's account makes clear, the Irish and early Anglo-Saxon monasticism experienced by Chad was peripatetic, stressed ascetic practices and had a strong focus on Biblical exegesis, which generated a profound eschatological consciousness.
This may explain a number of gaps in Bede's account of Chad, and why Bede sometimes seems to attribute to Chad implausible motives.
However, the growing importance of his family within the Northumbrian state is clear from Bede's account of Cedd's career of the founding of their monastery at Lastingham.
The account occupies considerably more space in Bede's account than all the rest of Chad's ministry in Northumbria and Mercia together.
Bede's account of Chad's death strongly confirms the main themes of his life.
Bede's and Eadbald's
Eadbald's reduced power is apparent in his inability to restore Mellitus to the see of London: in Bede's words, his authority in Essex " was not so effective as that of his father ".
Bede's and conversion
Boniface also gave Justus a letter congratulating him on the conversion of King " Aduluald " ( probably King Eadbald of Kent ), a letter which is included in Bede's Historia ecclesiastica gentis Anglorum.
Also important is Bede's view of the conversion process as an upper-class phenomenon, with little discussion of any missionary efforts among the non-noble or royal population.
Despite Bede's complaints, it is now believed that the Britons played an important role in the conversion of the Anglo-Saxons.
Bede's portrayal of the king owes much to his interest in the conversion of the East Anglians.
Bede's and states
Fifteen years after Bede's completion of the Historia Abbatum, Bede wrote the Historia Ecclesiastica Gentis Anglorum, which states that Wighard was selected by Oswiu of Northumbria and Ecgberht with the consent of all the clergy and people.
Bede's and was
Bede's first abbot was Benedict Biscop, and the names " Biscop " and " Beda " both appear in a king list of the kings of Lindsey from around 800, further suggesting that Bede came from a noble family.
Some manuscripts of the Life of Cuthbert, one of Bede's own works, mention that Cuthbert's own priest was named Bede ; it is possible that this priest is the other name listed in the Liber Vitae.
In about 692, in Bede's nineteenth year, Bede was ordained a deacon by his diocesan bishop, John, who was bishop of Hexham.
The canonical age for the ordination of a deacon was 25 ; Bede's early ordination may mean that his abilities were considered exceptional, but it is also possible that the minimum age requirement was often disregarded.
Nothhelm, a correspondent of Bede's who assisted him by finding documents for him in Rome, is known to have visited Bede, though the date cannot be determined beyond the fact that it was after Nothhelm's visit to Rome.
Bede's remains may have been transferred to Durham Cathedral in the 11th century ; his tomb there was looted in 1541, but the contents were probably re-interred in the Galilee chapel at the cathedral.
Both Benedict Biscop and Ceolfrith had acquired books from the Continent, and in Bede's day the monastery was a renowned centre of learning.
He also drew on Josephus's Antiquities, and the works of Cassiodorus, and there was a copy of the Liber Pontificalis in Bede's monastery.
Some of Bede's material came from oral traditions, including a description of the physical appearance of Paulinus of York, who had died nearly 90 years before Bede's Historia Ecclesiastica was written.
Bede's primary intention in writing the Historia Ecclesiastica was to show the growth of the united church throughout England.
This may be because Wilfrid's opulent lifestyle was uncongenial to Bede's monastic mind ; it may also be that the events of Wilfrid's life, divisive and controversial as they were, simply did not fit with Bede's theme of the progression to a unified and harmonious church.
The belief that the Historia was the culmination of Bede's works, the aim of all his scholarship, a belief common among historians in the past, is no longer accepted by most scholars.
It is likely that Bede's work, because it was so widely copied, discouraged others from writing histories and may even have led to the disappearance of manuscripts containing older historical works.
It is clear from Bede's own comments that he felt his job was to explain to his students and readers the theology and thoughts of the Church Fathers.
Gregory's letter marked a sea change in the missionary strategy, and was later included in Bede's Historia ecclesiastica gentis Anglorum.
The earliest recorded use of the title " pope " in English dates to the mid-10th century, when it was used in reference to Pope Vitalian in an Old English translation of Bede's Ecclesiastical History of the English People.
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