[2] He was a pupil of Louis the Pious' chancellor Helisachar and was involved in various issues of the time, including the question of image veneration.
The future of the West was safely in the hands of Catholic Franks and Lombards, the Visigoths had rejected heresy, and the English were on the way to conversion, What is more, the faith itself had been definitively defined.
The East Roman Emperor at the time, Michael II, was initially tolerant towards those who venerated images (see Iconoclasm).
However this Frankish embassy failed as Eugene II stated that the second Council of Nicaea had already decided that images can be venerated but should not be adored.
[14] His work was centered mainly religious aspects, such as the Visigothic conversion to Catholicism, admiration of Pope Gregory I as a 'defender of the faith', all the martyrs, and all six ecumenical councils up until that point.
[15] This text, which is often neglected due to its lack of new factual information of contemporary events...crafts a history meant to address present concerns through the 'mirror' of the past.
[17] Instead he traced history through the fall and rise of potentates, realms, and cults through pagan, pre-Roman antiquity, and then through Israel.