As the conversion of Clovis is said to have been the most important in the fifth century, we must give a few particulars of the event—important, we mean, as to its consequences, both immediate and remote, on the history of Europe, and so far of the church.
The Franks, a people of Germany, had settled in the north of France, near Cambray; a most religious part of the country, rendered famous by the shrine of Saint Martin of Tours, and by the legendary virtues of other saints. Clovis was a pagan, but Clotilda, his wife, had embraced the Catholic faith. She had long urged him to become a Christian, but he was slow to believe. At length, however, when engaged in battle with the Alemanni, and finding himself in danger, he thought of Clotilda's God, and prayed to Him; declaring that his old gods had failed him, and vowing to become a Christian if he should gain the victory. The tide of battle turned; his enemies were defeated; and true to his vow, at Christmas, 496, Clovis was baptized at Rheims by the bishop, Remigius. Three thousand warriors followed his example, declaring their readiness to be of the same religion as their king.
Here we have another Constantine. Clovis found the profession of Christianity most favorable to his political interests, but it produced no change for the better in his life. His object was conquest, his ambition was boundless, his deeds were daring and cruel. From being only a Frankish chief with a small territory, he became the founder of the great French monarchy. And from his confession of the Catholic faith, and his alliance with the Roman Pontiff, he was acknowledged champion of Catholicism, and declared to be the only orthodox sovereign in the West: all the others were Arians. Alaric who conquered Rome, Genseric who conquered Africa, Theodoric the Great who became king of Italy, and many of the Lombard kings, were Arians. Hence the kings of France derive from Clovis the title of "eldest Son of the Church."
To the student of prophecy it is interesting to see, that by this time at least five or six barbarian kings were in possession of the Roman provinces, and ruled over what had been the Latin empire. But this had passed away. It had died as an empire, and must remain in the place of death until resuscitated, according to the word of the Lord, in the latter day. (Rev. 13; 17)
Before concluding the Pergamos period, we find it will be necessary to notice, however briefly, three things—the internal state of the church, the Pelagian and Nestorian controversies.