Present a detailed comparison of the conversion to Christianity of two early medieval people, identifying the three most important factors in their religious transition. Word Count: 2759 The medieval period is marked by a dramatic rivalry between the Pentarchy, and their attempts at territorial and conversional dominion; this is especially so with, notably, the Roman Catholic Church and the Byzantium Church. Both Churches were extremely formidable powers and wished to extend their influence to all corners of the globe. In order to achieve this goal, it is clear, conversion was key. This power struggle between the two Churches would forever mark Christianity. This essay will address the conversion of two individuals that played a fundamental role in the strengthening and control of these two opposing Churches: the first being Clovis I, King of the Franks, who converted to Roman Catholicism in 496 A.D., and the other is Boris I of Bulgaria, who converted to Byzantium Christianity in 864 A.D. In both cases, their conversions resulted in the evangelization of many pagans residing under their rule, thus strengthening the influence and authority of their respective churches. Clovis rose to prominence in 481, succeeding his father who had passed away that same year. Under Clovis, the Salian Franks came to dominate the neighbouring tribes uniting them under one ruler, and ensured that the authority was passed down via his heirs. Brown, P. (2003) The Rise of Western Christendom, Blackwell Publishing Ltd, p. 137. It should be noted, however, that Clovis did not unite his kingdom under the Christian faith, but rather under pagan belief. It wasn’t until the Battle of Tolbaic, against the Alamanni in 496, in which Clovis prayed for victory in Jesus’ name and was triumphant, that he accepted the divine supremacy of the Christian religion Padberg, L. (1998) Die Christianisierung Europas im Mittelalter, Reclam, p.48; and thus attributed his victory to Jesus. “Clovis after several appeals from his wife Clotilda, petitioned Jesus Christ for aid in a battle the king was losing. His victory and subsequent instruction by the bishop of Rheims, Remigius, secured Clovis’ conversion to Christianity and the conversion of many of his followers.” Frassetto, M. (2013) Early Medieval World, The: From the Fall of Rome to the Time of Charlemagne, ABC-CLIO, p.630 This action would forever change the Frankish and Roman political landscape, and according to Kemp, Clovis’ most “significant deed was his conversion to Christianity in 496 – without this conversion it is doubtful that Christianity would ever have taken hold on the European mainland”. Kemp, A. (2010) Europa: the Making of the Nation States, Lulu.com, p.90 After his baptism, Clovis went about evangelizing white pagans by the sword, and this was especially so during his invasion of the Visigoth Empire in 507 A.D. Kemp, A. (2010) Europa: the Making of the Nation States, Lulu.com, p.90 One of the most complete descriptions of Clovis’ conversion can be found in the narrative of Gregory of Tours; “Writing a century after Clovis, Gregory of Tours overtly … fosters an image of Clovis as a divinely appointed agent to fulfil the Franks’ destiny as a Catholic Christian kingdom.” Jolly, K. (2015) Tradition and Diversity: Christianity in a World Context to 1500, Routledge, ch.8.2 Through this text we learn that Clovis converted with both his sisters, Alboflede and Lantechilde (Arian), as well as three thousand members of his army, presumably his trusted commanders and generals. Muldoon, J. (1997) Varieties of Religious Conversion in the Middle Ages, Florida: UPF, p.88 Similarly, Boris I converted to Byzantium Christianity with his family members and a select few of the nobility, and they were baptised in secret at Pliska. Anderson, G. (1999) Biographical Dictionary of Christian Missions, Wm. B. Eerdmans Publishing, p. 80 There were many factors surrounding the reasons for Clovis’ conversion, but the greatest of these was, by far, the Arian controversy. Jolly, K. (2015) Tradition and Diversity: Christianity in a World Context to 1500, Routledge, ch.8.2 (Arianism had vanished by the period Boris was ruling). According to Muldoon, “Clovis himself, before his baptism, was obviously courted by Arians and seems to have felt more or less inclined towards Arianism.” Muldoon, J. (1997) Varieties of Religious Conversion in the Middle Ages, Florida:UPF, p.88 Frassetto even goes so far as to argue that “most scholars now think that Clovis converted to Arian Christianity first before accepting the Catholic faith” Frassetto, M. (2013) Early Medieval World, The: From the Fall of Rome to the Time of Charlemagne, ABC-CLIO, p.630, but neglects to mention the names of these scholars. Nevertheless, it is clear that Arianism was a major contextual factor surrounding Clovis’ transformation. Jolly positions that, “Arian theology had successfully converted a number of Germanic rulers in the Iberian Peninsula, North Africa, Gaul, and Italy” Jolly, K. (2015) Tradition and Diversity: Christianity in a World Context to 1500, Routledge, ch.8.2. As a response, Catholic bishops attempted to influence Clovis away from heretical Arianism, and provided Roman Christianity as a counterpart. Jolly, K. (2015) Tradition and Diversity: Christianity in a World Context to 1500, Routledge, ch.8.2 According to the History of the Franks by Gregory of Tours Gregory of Tours, History of the Franks, Trans. Ernest Brehaut. New York: CUP, 1916, Ch.30-31, the conversional success is due, in part, to divine favour linked to the dominance of Roman Christianity. Jolly, K. (2015) Tradition and Diversity: Christianity in a World Context to 1500, Routledge, ch.8.2 Arianism was the greatest threat to the Roman Catholic Church after the fall of the Western Roman Empire. Heiks, H. (2011) AD 508 Source Book, TEACH Services, Inc., p.xxix As a result of Clovis’ conversion, he would have full support of the Roman Church in any pro-Arian territory he attempted to invade Stanton, M. (2007) Streams of Civilization: Earliest Times to the Discovery of the New World, Christian Liberty Press, p.229, for example, with the Visigoths; “Since the other Germanic tribes were Arians, Clovis was able to attack them with the support of the Roman Church.” Stanton, M. (2007) Streams of Civilization: Earliest Times to the Discovery of the New World, Christian Liberty Press, p.229 These conquests consistently added to his political and territorial power, and thus provides a great understanding as to the motives behind his conversion. By the same token, Boris I converted to Christianity in order to receive the Byzantine Church’s protection against his inimical neighbours, the Moravians. Sullivan, R. (1994). Khan Boris and the Conversion of Bulgaria: A case Study of the Impact of Christianity on a Barbarian Society, Aldershot Publishing, p.56 Another factor, equal to that of the Arian controversy, is that of Clovis’ wife Clotilda, a Burgundian princess who was Catholic in spite of the Arian influences that surrounded her. Wood, I. (1994) The Merovingian Kingdoms, Routledge, p.45. According to Thompson, Gregory portrays Clotilda as a “proud and aggressive figure” Jestice, P. (2004) Holy People of the World: A Cross-cultural Encyclopedia, ABC-CLIO, p.189, which gives explanation as to how she could have such influence on someone as warlike as Clovis. Nevertheless, it is widely known and argued that Clotilda was a core factor in Clovis’ conversion. Jestice, P. (2004) Holy People of the World: A Cross-cultural Encyclopedia, ABC-CLIO, p.189 “In the case of young Clovis, Christian influence came from several directions, but especially from his Christian wife, Clotilda, and from local bishops eager to advise him and steer him away from the Arian Christianity of neighbouring kings…” Jolly, K. (2015) Tradition and Diversity: Christianity in a World Context to 1500, Routledge, ch.8.2 A solid case can be made in argument that Clotilda’s very presence was enough for Clovis’ acceptance of Christianity, Bunson, M. (2004) Our Sunday Visitor's Encyclopedia of Catholic History, Our Sunday Visitor Publishing, p.231 but there is far more than meets the eye. According to Thompson, Clotilda’s early efforts to convert Clovis were met “with little initial success”, and after the death of their first born, who had fallen ill, “Clovis [was] understandably skeptical of the merits of the new religion”. Jestice, P. (2004) Holy People of the World: A Cross-cultural Encyclopedia, ABC-CLIO, pp.188-9 It wasn’t until the birth of their second son, who had also fallen sickly but survived, that Clovis became less guarded against Clotilda’s devotion. Jestice, P. (2004) Holy People of the World: A Cross-cultural Encyclopedia, ABC-CLIO, p.189 However, the most significant impact Clotilda had on Clovis’ faith was during his battle with the Alamanni in 496. The Alamanni were the most formidable force that Clovis had faced to date, and to gain aid, petitioned the help of Christ with a prayer. Padberg, L. (1998) Die Christianisierung Europas im Mittelalter, Reclam, p.48 Clovis only did this, however, under the direction of his wife: “Clovis after several appeals from his wife Clotilda, [he] petitioned Jesus Christ for aid”. According to Thompson, Clovis made a deal with Clotilda, “promising to accept the new religion if the battle fell his way”, and as a result Clovis was baptised and became the first Catholic barbarian king. Heiks, H. (2011) AD 508 Source Book, TEACH Services, Inc., p.40 The last factor contributing to Clovis’ conversion was his ambition, aspiration for unification, and his desire to be “favoured by the hierarchy” Catalano, J. (1985) A Commentary on Jean-Paul Sartre's Being and Nothingness, Chicago: UCP, p.198. Clovis was attempting to make a name for himself, and in doing so wished to deviate his image from that of the norm – that being Germanic Arianism. Robinson, J. (1905) Readings in European History, Boston Press, p. 54 The result of this decision would forever change the political landscape of Gaul; “The Majority of the population of Gaul was Catholic, and Clovis was the only Catholic prince…Clovis must have been aware that by his conversion to the Catholic faith he would make the majority of his own subjects firm in their allegiance” Wace, H. (2013) Dictionary of Christian Biography and Literature, Delmarva Publications, Inc., Ch.C. It is clear that with Clovis’ conversion there came with it, a de facto support and security given by the Roman Church; and this assisted Clovis in his later campaign against the Visigoths in 507; “Clovis’ formal conversion seems to have brought almost immediate sympathy from the Gallo-Roman Catholic hierarchy in Gaul, which supported him against his barbarian neighbours who remained Arian at the time.” Drew, K. (2011) The Laws of the Salian Franks, Pennsylvania: UPP, p.7 As will be built upon later, Boris’ conversion to Byzantium Christianity would officially place him under the Eastern empire’s protection; protection he used against his hostile Moravian neighbours. Clovis’ attempt to unify both his Roman and Germanic populations “under a leadership with similar beliefs and policies” Hamm, J. (2010) Term Paper Resource Guide to Medieval History, ABC-CLIO, p.17 can be witnessed in the first codification of Salian-Roman law. Geary, P. (2003) Readings in Medieval History, Broadview Press Ltd, p. 130 Through this unification of Frank and Roman law Clovis’ authority over both, Christians and pagans, was greatly strengthened and this could, in due part, have been one of the motives for Clovis’ conversion. Boris I of Bulgaria was the ruler of the First Bulgarian Empire from 852 - 889 A.D. He was a pagan Archon/Khan and ruled a predominantly pagan inhabited empire, as did Clovis; but in 864 A.D., under imminent threat of a Byzantium invasion Boris converted to Christianity. Fine, J. (1983) The Early Medieval Balkans, Ann Arbor Publishing, p.118 Although this was the main factor for his conversion it is widely known that Boris had flirted with the idea of Roman Catholicism, and had even gone so far as to propose an alliance with Louis the German, in exchange for Christian missionaries that would help proselytize in the name of the Roman Catholic Church. Betti, M. (2013) The Making of Christian Moravia (858-882): Papal Power and Political Reality, BRILL Publisher, p.57 Michael III, the Byzantium emperor, not wanting a Roman Catholic sovereign state on his western frontier border, quickly reacted by invading Bulgaria in 863. Fine, J. (1983) The Early Medieval Balkans, Ann Arbor Publishing, p.118 Boris was in a difficult situation, he had positioned himself in the centre of a power struggle between two colossal superpowers. According to Wise Bauer, “when Michael III’s army appeared on his frontiers and the Byzantine navy drew up to the shores of the Black Sea, Boris changed tactics. He made a deal with Michael: he would convert and be baptized in Constantinople … and in return, the Byzantine forces would withdraw.” Wise Bauer, S. (2010) The History of the Medieval World: From the Conversion of Constantine to the First Crusade, W.W.Norton & Company, p.446 Taking the baptismal name ‘Michael’ in honour of the emperor, Boris submitted to the Byzantium Empire. Wise Bauer, S. (2010) The History of the Medieval World: From the Conversion of Constantine to the First Crusade, W.W.Norton & Company, p.446In 864, Boris was baptized in secret at Pliska, with his family and selected members of the Bulgarian nobility, by Byzantium clergymen. Anderson, G. (1999) Biographical Dictionary of Christian Missions, Wm. B. Eerdmans Publishing, p. 80 There are various factors surrounding Boris’ conversion, the most obvious already being stated: Michael’s influence. Separate to the diplomatic concerns, (similar to the third factor stated in relation to Clovis), Boris was also interested in converting the Bulgars to Christianity and resolve the disunity within the mixed population; “In the unifying force of the Christian religion, Khan Boris perceived the possibility of bringing together the different ethnic groups … He perceived that in order to achieve diplomatic acceptance and legitimation of the Bulgar state … the best way forward was to introduce Christianity as the official state religion.” McGucken, J. (2010) The Encyclopedia of Eastern Orthodox Christianity, John Wiley & Sons, P.79-80 Boris was unable to achieve this however, until the death of Methodios in 885. Methodios used a Slavonic dialect in liturgy and sermons, and after his death his disciples were expelled from Moravia. Louth, A. (2007) Greek East and Latin West: The Church, AD 681-107, St Vladimir's Seminary Press, p.187 Boris provided sanctuary for the fleeing disciples; “they were greeted with enthusiasm by Boris, and they set about introducing Slavonic scriptures and liturgical texts in Bulgaria.” Louth, A. (2007) Greek East and Latin West: The Church, AD 681-107, St Vladimir's Seminary Press, p.187 The arrival of Methodios’ followers introduced the Cyrillic alphabet, liberating the Bulgarians from Greek as a written and liturgical language; and as a result a Christo-Slavonic culture developed, unifying the kingdom Kostov, C. (2010) Contested Ethnic Identity: The Case of Macedonian Immigrants in Toronto, 1900-1996” Peter Lang Press, p.49: “In order to bring the Macedonian Slavs under his rule … Khan Boris was at last able to offer to them a Slavonic version of Christianity, thereby being able to unite his subjects by a common Christian faith and a common religious language.” McGucken, J. (2010) The Encyclopedia of Eastern Orthodox Christianity, John Wiley & Sons, p.80 By adopting the religion of the Caesaropapist East, Boris became “more than ever autocrat of his people”, while the Slavonic liturgy blended the population, Runciman, S. (1988) The Emperor Romanus Lecapenus and His Reign: A Study of Tenth-Century Byzantium, Cambridge: CUP, p.37 thus strengthening his control over Bulgaria and providing a reason for his conversion. Boris’ introduction of Cyrillic somewhat mirrors Clovis’ codification of Salian-Roman law; by unifying the populations under one common belief and judicial rubric, civic control and amity would be maintained. The final factor for Boris’ conversion was the uneasy relationship Bulgaria had with its neighbour Moravia; (somewhat similar to Clovis’ relationship with the Visigoths). Sullivan, R. (1994). Khan Boris and the Conversion of Bulgaria: A case Study of the Impact of Christianity on a Barbarian Society, Aldershot Publishing, p.56 According to Wise Bauer, Boris wrote to Louis the German proposing an alliance which would, ultimately, place the Bulgars in league with the Roman Church: “The king of Bulgaria, Boris, had been considering conversion for some time. He had gone so far as to send a message to Louis the German, announcing that he was ready to join the Roman church.” Wise Bauer, S. (2010) The History of the Medieval World: From the Conversion of Constantine to the First Crusade, W.W.Norton & Company, p.446 Through this alliance, Louis promised to supply Boris with Christian missionaries, which would proselytise throughout his kingdom. Barford, P. (2001) The Early Slavs: Culture and Society in Early Medieval Eastern Europe, Cornell: CUP, p.223 However, fear of a Moravian invasion was short lived, and with Michael’s protection, safety was guaranteed. Clovis converted for a similar reason; Church protection from his Arian neighbours. In conclusion, the conversions of both Clovis and Boris were influenced by various factors. In most cases, their conversions assured Church protection, populace unification and territorial control. Without his conversion, Clovis would not have been as militarily successful (especially against the Visigoths), and would not have been able to control both his Roman and Germanic populations. Boris on the other hand, was forced into conversion; however, he knew that in order to control and safeguard his kingdom, political ties to a Church power was critical. With his conversion, population control and protection against Moravia was ensured. Clovis’ and Boris’ conversions reformed the political landscapes of Gaul and Bulgaria forever, and in turn triggered a massive influx of converts through their proselytization efforts. BIBLIOGRAPHY: Anderson, G. (1999) Biographical Dictionary of Christian Missions, Wm. 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