RELIGIOUS ENCYCLOPEDIA
Csesarius of Aries Caillin
describes the personality of Engelbert; the second describes in dramatic manner the dangers with which the arrogance of insubordinate vassals threatened the archbishop, and ends with a thrilling account of the final catastrophe. The third book treats of the miracles of Engelbert, who was revered as martyr. Lastly, Csesarius deserves no minor place among the preachers of his time. His homilies (edited by the Dominican J. A. Koppenstein, 4 parts, Cologne, 1615-28) are indeed monastic, not popular, sermons, like those of Bernard of Clairvaux. But both have in common the rich application of Holy Writ, the connection of moral and allegorical exposition, and the endeavor to edify their hearers. In spite of their simplicity they reveal an indeed unsought for, but not unconscious art in their plan. Peculiar to Csesarius and corresponding to his method, already noted, is the very copious intertwining of historical examples from modern times. He was a true child of his time, and belongs to its best. In him still lives the spirit of the old Cistercians, as Bernard impressed it on the order. He unites an earnest orthodoxy with fervent piety and a highly moral sentiment. Though implicitly devoted to the Church, nevertheless he has a keen eye for its obvious defects, and his judgment was incorruptible. Though a zealous monk, he did not lose all interest in the events of the world, and the political disorders of the time, with all the misery which they brought, concern him. S. M. Deutsch.
Bibliography: A. Kaufmann, Casarius von Heisterbach, Cologne, 1850, 2ded., 1862; W. Cave, Scriptorum ecclesiasticorum historia literaria, year 1225, 2 vols., London, 1688-98; J. Hartzheim, Bibliotheca Coloniensis, pp. 42-45, Cologne, 1747; Histoire litteraire de la France, xviii. 194-201, Paris, 1835; Braun, in Zeitschrift fiir Philosophie und katholische Theologie, pp. 1-27, Bonn, 1845 (contains a list of his writings prepared by himself); A. W. Wybrands, De Dialogus miraculorum van Ccesarius van Heisterbach, in Studien en Bijdragen, ii. 1-116, Amsterdam, 1871; K. Unkel, Die Homilien des Casarius von Heisterbach und ihre Bedeutung fiir die Kultur und Sittengeschichte des zwblften und dreizehnten Jahrhunderts, in Annalen des historischen Vereins fiir den Niederrhein, xxxiv. (1879) 1-67; A. Kaufmann, Wunderbare und denkwiirdige Geschichlen aus den Werken des Casarius von Heisterbach, in Annalen des historischen Vereins fiir den Niederrhein, Cologne, 2 parts, 1884-91; Wattenbach, DGQ, ii. 412, 485.
CASARIUS OF SPEYER. See Francis, Saint, op Assist., and the Franciscan Order, L, § 4;
n., § 1.
CESAROPAPISM: A name applied to the conception of the relations between Church and State which contemplates the secular ruler's exercising spiritual power also. It is thus the converse of the theocratic system which the popes have attempted to carry into effect (i.e., in regard to the world at large, not to their limited states), which also underlies Calvin's teaching as to the relations of Church and State. Its principles are met with as early as 355, when Constantine addressed the Synod at Milan in the words: " Whatever / will, let that be acknowledged as a ' canon ' " (Athanasius, Hist. Arian., xxxiii.; NPNF, 2d ser., iv. 281). It developed more rapidly in the Eastern Church because of the absence of the counterpoise which the papacy formed in the West. Justinian
may be regarded as a typical representative of it; but the Church managed during the iconoclastic controversy to free itself in a large measure from imperial dictation. Since that time the term has not borne any strict application, though it is sometimes applied in a modified sense to the position of the Czars since Peter the Great in the Russian Church, and has sometimes, though with still less justice, been used of the German evangelical princes who have exercised authority in spiritual things, though even the territorial system recognizes a sphere for religion independent of the State.1 See Erastus, Thomas. (E. Friedberg.)
CAIAPHAS, cai'a-fas (more exactly Joseph, who also was called Caiaphas; cf. Josephus, Ant, XVIII. ii. 2): The Jewish high priest who held office during the ministry and death of Jesus. He was the last of the four high priests whom the Roman procurator Valerius Gratus appointed successively to this dignity. As Valerius was procurator from 15 to 26 a.d., his appointment of Caiaphas must have occurred at the latest in 26 a.d.; most likely it happened c. 18 a.d., as Valerius Gratus probably appointed Ishmael, the first of the four high priests, immediately after his own inauguration, and as the next two remained in office only about one year, Caiaphas held his office until c. 36 a.d., when he was removed by Vitellius, the legate of Syria. His administration, therefore, lasted about eighteen years — a long term when compared with that of most other high priests of the Roman period. For this he was probably indebted less to his ability than to his submissiveness to the anti-Jewish policy of the Roman government. Probably he belonged to the party of the Sadducees and shared their fondness for foreign ideas, as did his father-inlaw Annas (Acts iv. 1, 6; v. 17) and the latter's son Annas the Younger (Josephus, Ant, XX. ix. 1). See Annas. F. Sieffert.
Bibliography: A. Edersheim, Life and Times of Jesus the Messiah, ii. 547, London, 1885; D. F. Strauss, Leben Jesu, iv. 30 sqq., Bonn, 1895; Schtirer, Geschichte, ii. 204, 218, Eng. transl., II. i. 182, 199; DB, i. 338; EB, i. 171-172; JE, ii. 493; and, in general, commentaries on the Gospels.
CAILLIN, SAINT, OF FENAGH: Irish saint of the " second order " who flourished about 560. His alleged history is a typical one among the stories of the Irish " saints," and is also noteworthy for the light it throws on the conditions of the time and the progress of Christianity in pagan Ireland. Caillin's kinsmen of Dunmore (County Galway) had determined to slay a part of their number, the land having become overpopulated; but, on the advice of the saint, who had received Christian education in Rome, they
1 The term Caesaropapism is somewhat opprobrious in its implications; but if it is to be kept in use at all it is applicable to all monarchical governments in which union of Church and State, with civil control, prevails. In a limited monarchy like Great Britain it is not as much the king as the cabinet, representing a majority of the representatives of the people, that exercises authority in religious matters. Where imperial authority is less limited, as in Germany, ecclesiastical control by the sovereign or his representative i? more complete. Where imperial authority is absolute, as in Russia until recently, the term Caesaropapism is applicable without qualification. A. H. N.
Cain Caius