This book examines the political and social effects brought about by the establishment of Columbanian monasteries in seventh-century Gaul.

Although often depicted as a barbaric and uncivilised society, in the full pejorative meaning of these words, Merovingian Gaul was clearly a Christian society and a direct continuation of the Roman civilisation in terms of social standards, morals and culture. Using insights provided by social history, archaeology, palaeography and anthropology, this book studies the problem of Christianisation in early Medieval Gaul from a cultural point of view. While exploiting a huge range of primary and secondary material, Dr. Hen does not confine himself to a functional analysis of various cultural and religious activities in Merovingian Gaul, but goes on to assess the consequences and implications of such activities for the people themselves, and for the subsequent developments in the Carolingian period.

Drawing on a rich variety of sources - histories, hagiographies, ascetic literature, and records of dreams at saints' shrines - Isabel Moreira provides insight into a society struggling to understand and negotiate its religious visions."--BOOK JACKET.

This book examines the political and social effects brought about by the establishment of Columbanian monasteries in seventh-century Gaul.

This book offers fascinating new thinking about the christianisation of early medieval Gaul, the liturgy of Gaul as a significant component of Merovingian culture, and the place of paganism and superstitions in the Merovingian world.

Following the dissolution of the Western Roman Empire, local Christian leaders were confronted with the problem of how to conceptualize and administer their regional churches. As Gregory Halfond shows, the bishops of post-Roman Gaul oversaw a transformation in the relationship between church and state. He shows that by constituting themselves as a corporate body, the Gallic episcopate was able to wield significant political influence on local, regional, and kingdom-wide scales. Gallo-Frankish bishops were conscious of their corporate membership in an exclusive order, the rights and responsibilities of which were consistently being redefined and subsequently expressed through liturgy, dress, physical space, preaching, and association with cults of sanctity. But as Halfond demonstrates, individual bishops, motivated by the promise of royal patronage to provide various forms of service to the court, often struggled, sometimes unsuccessfully, to balance their competing loyalties. However, even the resulting conflicts between individual bishops did not, he shows, fundamentally undermine the Gallo-Frankish episcopate's corporate identity or integrity. Ultimately, Halfond provides a far more subtle and sophisticated understanding of church-state relations across the early medieval period.