Lindsay Rudge PhD Thesis - University of St Andrews

These problems of interpretation are compounded in Schulenburg’s study, which
attempts to compare foundations of female and male houses in fifty-year tranches.
Between 500 and 549, for instance, she finds that there were eight foundations for women
against one hundred for men, with the seemingly straightforward conclusion that, for
various reasons, female religious life was less popular, or was perceived to be of lesser
benefit to society than was that of men. Again, however, different styles of dedicated life
are being compared. As will be discussed below, women tended to live less formal and
certainly less visible lives of dedication to God; fewer formal foundations should not be
taken to mean a lack of enthusiasm for religious life on the part of either the women
concerned or their families and communities.
The inevitable consequence of the lack of visibility of these women within their
own society is a lack of evidence for their lives. Where such evidence does exist, it is
tempting either to generalise from this too far, or to treat women as such individual cases
that no insights can be gained. With these caveats in mind, then, how can we outline the
monastic milieu in which Caesarius made his foundation of St John? Firstly, some
general remarks concerning female religious life in the sixth century can be made.
Secondly, the lives and mental world of the nuns in Arles can be compared with those of
their contemporaries. In particular, an extended case study of the dedicated life of
Fuscina, sister of Avitus, bishop of Vienne, will throw considerable light on the activities
of Caesarius, Caesaria and the foundation of St John. A comparison of two relatively
well-documented individuals will extend the range of conclusions that can be drawn from
their careers.
An assessment of the religious climate in sixth-century Gaul will form the basis
for an extended consideration of the production of Caesarius’ works for dedicated
women, the letter Vereor and the Regula virginum. In particular, reading the texts through
the prisms of both literary borrowing and practical agency and experience will permit
fresh understanding to be gained of the vital role of the nuns themselves in the creation of
normative works produced for them.
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