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.

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.

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 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.

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 ".

Almost everything that is known of Bede's life is contained in the last chapter of his Historia Ecclesiastica, a history of the church in England.

Bede's primary intention in writing the Historia Ecclesiastica was to show the growth of the united church throughout England.

The native Britons, whose Christian church survived the departure of the Romans, earn Bede's ire for refusing to help convert the Saxons ; by the end of the Historia the English, and their Church, are dominant over the Britons.

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.

According to Bede's Historia ecclesiastica gentis Anglorum, a history of the English church, there were seven early Anglo-Saxon rulers who held imperium, or overlordship, over the other kingdoms.

St Bede's Catholic High School ( ages 11 – 16 ) is on St Anne's Road next to the A59 and Prescot Road, and opposite St Anne's church.

Bede's Life recounts that Cuthbert was initially buried in a stone sarcophagus to the right of the altar in the church at Lindisfarne ; he had wanted to be buried at the hermitage on Inner Farne Island where he died, but before his death was persuaded to allow his burial at the main monastery.

There is a Roman Catholic congregation who worship in a relatively new church called St Bede's.

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.

A possible explanation for Bede's discretion may be found in his comment that one should not make public accusations against church figures, no matter what their sins ; Bede may have found little good to say about the church in his day and hence preferred to keep silent.

When he and his brothers saw Mellitus ( d. 624 ), bishop of London, giving the eucharist to the people in church, they said to him, so it was commonly believed in the Venerable Bede's time, " Why do you not offer us the white bread that you used to give to our father Saba, for so they called him, and which you still give to the people?

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.

A minor source of information is the letter by his disciple Cuthbert which relates Bede's death.

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.

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.

Cuthbert, a disciple of Bede's, wrote a letter to a Cuthwin ( of whom nothing else is known ), describing Bede's last days and his death.

Bede's best-known work is the Historia ecclesiastica gentis Anglorum, or An Ecclesiastical History of the English People.

Almost all of Bede's information regarding Augustine is taken from these letters.

Bede's Latin has been praised for its clarity, but his style in the Historia Ecclesiastica is not simple.

However, unlike contemporaries such as Aldhelm, whose Latin is full of difficulties, Bede's own text is easy to read.

In the words of Charles Plummer, one of the best-known editors of the Historia Ecclesiastica, Bede's Latin is " clear and limpid ... it is very seldom that we have to pause to think of the meaning of a sentence ... Alcuin rightly praises Bede for his unpretending style.

This goal, of showing the movement towards unity, explains Bede's animosity towards the British method of calculating Easter: much of the Historia is devoted to a history of the dispute, including the final resolution at the Synod of Whitby in 664.

Bede's extensive use of miracles is disconcerting to the modern reader who thinks of Bede as a more or less reliable historian, but men of the time accepted miracles as a matter of course.

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.

Any codex of Bede's Easter cycle is normally found together with a codex of his " De Temporum Ratione ".

Bede dedicated this work to Cuthbert, apparently a student, for he is named " beloved son " in the dedication, and Bede says " I have laboured to educate you in divine letters and ecclesiastical statutes " Another textbook of Bede's is the De orthographia, a work on orthography, designed to help a medieval reader of Latin with unfamiliar abbreviations and words from classical Latin works.