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• W1567273293 abstract "Reviewed by: Caesarius of Arles: the Making of a Christian Community in Late Antique Gaul Richard Lim William E. Klingshirn. Caesarius of Arles: the Making of a Christian Community in Late Antique Gaul. Cambridge Studies in Medieval Life and Thought, Fourth Series, 22. Cambridge: Cambridge University Press, 1994. Pp. xix + 317. $59.95. In this original and important work, based on the author’s Stanford dissertation, the reader gets two books for the price of one. The first full treatment of the career of Caesarius (bishop 502–542) to appear for a long time, it reaches beyond the conventional scope of historical biographies by posing real and ponderous questions about the nature of christianization in Late Antique Provence. Historical and source questions are meticulously dealt with in the introduction. Chapter 1, an examination of Caesarius’ training at the monastic center of Lérins that draws heavily from his vita, is followed by a survey of Arles (Roman Arelate) to the end of the fifth century, a tale expertly put together from current archaeological work. Chapter 3 brings the two strands together with Caesarius’ arrival and installation at Arles. Chapters 4–5 examine his career as bishop under Visigothic and, after 508, Ostrogothic suzerainty. Christianization—its definition, means and limitations—is the subject of Chapters 6–8 (of which more later). Two final chapters focus on the impact of Frankish power and Caesarius’ posthumous influences on the later Merovingian and Carolingian church. Caesarius, who received formative training at Lérins prior to arriving in Arles ca. 495, belongs to the well-known Late Antique type of monk-bishop. Soon after his episcopal career commenced in 502, his see came under the Visigoths, thereby leaving the Roman political orbit, never to return. The bishop, a Gallo-Roman aristocrat by origin, had therefore to position himself carefully and fashion a public role in negotiation with Visigothic, Burgundian, Ostrogothic and Frankish rulers as well as with the Roman church. An indomitable ecclesiastical politician who set great store by his own claims to pre-eminence in Provence and in the greater Gallic church, Caesarius’ fortunes shifted with the political winds. Klingshirn’s description of the bishop’s difficulties and setbacks, domestic and foreign, underscores the very precariousness of Caesarius’ ecclesiastical authority and challenges our view of him as a bastion of orthodoxy who christianized Provence. In gaining complexity, the bishop (and the man) ceases to be a mere icon and becomes more interesting in the bargain. [End Page 574] As a study of a bishop at work, Klingshirn’s treatment of Caesarius’ sermons in Chapters 6–8 sets out an exciting and fruitful model for analyzing the dynamics of christianization. I focus here on his thesis that Caesarius’ Christianity was a foreign import to the region, which enables the author to discuss christianization in Late Antique Arles in terms that other scholars have applied to colonial Africa (R. Horton) and the New World (S. MacCormack, R. Trexler). As an outsider, a monk from Lérin, Caesarius had indeed brought with him set notions about right belief, worship and the vita perfecta. Instead of accepting Caesarius’ own views as representative of Arlesian Christianity, the author reads in his sermons an intricate dialogue that exhibits not only the priorities and concerns of the preacher but also those of the local Christians. Underscoring the themes of acceptance, assimilation, resistance and transformation of Caesarius’ message by the “native” population, the author highlights “the communal resistance his efforts evoked, the persistence of traditional practice, and the community’s own efforts at self-christianization” (2–3). The “alien” Christianity promoted by Caesarius is thus portrayed as existing in marked tension with the “community religion” of Provence generally, and of Arles in particular (chapter 7). The Opposition comprised rich Christian landowners who resented Caesarius’ attempts at diminishing their own expressions of Christian patronage, suffragan bishops who feared the metropolitan’s pastoral reforms as an encroachment on their own authority, and self-described Christians who retained belief-systems and practiced rituals of success, particularly in the countryside, that Caesarius identified as pagan or superstitious. All told, the author makes a strong case for seeing these alternative “christianities” as just as valid as the..." @default.
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• W1567273293 title "Book Review: Caesarius of Arles: the Making of a Christian Community in Late Antique Gaul" @default.
• W1567273293 doi "https://doi.org/10.1353/earl.1996.0057" @default.
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