gian produced by Germany. His disciple, Abbot
Walafrid Strabo of Reichenau (d. 849), was the author of the _Glossa
Ordinaria_, a work which formed the foundation of biblical exposition
throughout the middle ages. France was still more richly provided with
theologians in the 9th century: her most prominent names are Hincmar,
archbishop of Reims (d. 882), Bishop Prudentius of Troyes (d. 861), the
monks Servatus Lupus (d. 862), Radbert Paschasius (d. circa 860), and
Ratramnus (d. after 868); and the last theologian who came into France
from abroad, Johannes Scotus Erigena (d. circa 880). The theological
method of all these was merely that of restatement. But the controversy
about predestination, which, in the 9th century, Hincmar and Hrabanus
fought out with the monk Gottschalk of Fulda, as well as the discussions
that arose from the definition of the doctrine of transubstantiation of
Radbert, enable us to gauge the intellectual energy with which
theological problems were once more being handled.

Charlemagne followed his father's policy in carrying out his
ecclesiastical measures in close association with the bishops of Rome.
He renewed the donation of Pippin, and as _Patrician_ he took Rome under
his protection. From Pope Adrian I. he received the _Dionyso-Hadriana_,
the Roman collection of material bearing on the ancient ecclesiastical
law. But the Teutonic elements maintained their place in the law of the
Frankish Church; and this was not altered by the fact that, since
Christmas 800, the king of the Franks and Lombards had borne the title
of Roman emperor. On the contrary, Rome itself was now for the first
time affected by the predominance of the new empire; for Charlemagne
converted the patriciate into effective sovereignty, and the successor
of St Peter became the chief metropolitan of the Frankish empire.

There were, indeed, forces tending in the contrary direction; and these
were present in the Frankish empire. Evidence of this is given by the
canon law forgeries of the 9th century: the _capitula_ of Angelram, the
Capitularies of Benedictus Levita (see CAPITULARY), and the great
collection of the Pseudo-Isidorian Decretals. For the moment, however,
this party met with no success. Of more importance was the fact that at
Rome the old conditions, the old claims, and the old law were
unforgotten. Developing the ideas of Leo I., Gelasius I. and Gregory the
Great, Nicholas I. (858-867) drew a picture of the divine righ