464 Lizzi Testa
to the empire.59 In turn Eustorgius, who had succeeded bishop Laurentius
around 508 (not 511, as others would have it),60 also received recognition of
his metropolitan prerogatives from Theoderic, who confirmed his authority to
coerce the clergy of Aosta with respect to reinstating their bishop. Far from
being a matter of prestige, these prerogatives for the Milanese see allowed it to
control the election of provincial bishops and the presidency of local councils.
Ultimately, urban Christianity in the early decades of the 6th century had
become a privileged vehicle of political relations in some of the richest and
most powerful centres, due to the ability of bishops to give and obtain sup-
port from newly created secular rulers in the western Roman Empire. The
war in Provence, not unlike the schism between Symmachus and Laurentius,
had imposed a reorganization of existing balances. The urban Christianity
of Ostrogothic Italy developed in the background of the new consolidation
caused by Theoderic’s victory and the resolution of the schism in favour of
Symmachus.61 Among the elements that favoured Christianity as a new civic
religion in the city, and which gave it the necessary impetus to conquer the
countryside, were the privileges granted to the ecclesiastical possessiones by
the Ostrogothic king and the limits he imposed on the jurisdiction of bishops.
From City to Countryside: The Protection of Ecclesiastical Wealth
Laurentius, Eustorgius’ predecessor in the see of Milan, had promised Pope
Symmachus not only the conciliar votes of the bishops of his cities, but also
such a large sum of money (400 solidi) to spend on the election campaign
that many years later the deacon Ennodius was still asking, by a variety of
discreet means, for its return.62 Theoderic did not forget how the bishop of
Rome had prevailed with the support of Milan, one of the sees most exposed
to Burgundian influence. During his episcopacy, Eustorgius was able to main-
tain the Milanese church with the high level of urbanity that Christians now
expected of a former imperial residence. Eustorgius continued construction
activity already begun by Laurentius,63 restoring (among others) the baptistery
59 Delage, Vie de Cesaire d’Arles, p. 76.
60 PCBE I, “Eustorgius 2”, pp. 719–20 and PCBE II, “Laurentius 15”, pp. 1239–42.
61 See Sessa’s chapter in this volume.
62 The last of the three letters relating to that loan was sent not later then 508 by Ennodius
to Luminosus (PLRE 2, “Luminosus”, pp. 692–3 e PCBE II, “Luminosus 1”, pp. 1336–7), who
moved from Milan to Rome in about 506: Ennodius, no. 283 (Ep. 6.16), p. 223.
63 Ennodius, no. 1.19 (Dictio 1.19), p. 3, lines 24–35 and no. 97 (Carmen 2. 9), pp. 120–1.