The baptism of Clovis and his followers was typical of early Teutonic conversions. King and tribal following acted as a unit. Christ gave victory; He was the mightier God: such was the crude form of the motive. Its larger scope was grasped by the far-seeing king. Believing in supernatural aid, he desired it from the mightiest source, which, he was persuaded, was the Christian God. It was to be obtained by such homage to Christ as heretofore the king had paid to Wuotan. Any doubt as to the sincerity of his belief presupposes a point of view impossible for a fifth-century barbarian. But to this sincere expectation of Christ’s aid, to be gained through baptism, Clovis joined careful consideration of the political situation. Catholic Christianity was the religion of the Gallo-Roman population forming the greater part of the Frankish king’s subjects. He knew of Arian peoples; probably attempts had been made to draw him to their side. They constituted the great Teutonic powers at the time; for Theodoric was the monarch of Italy, and Arian Teutons ruled in southern France, in Spain, and Africa. Nevertheless, it was of paramount importance for the establishment of his kingdom that there should be no schism between the Franks and the Gallo-Roman people who exceeded them in number and in wealth and culture. Catholic influences surrounded Clovis; Catholic interests represented the wealth and prosperity of his dominions, and when he decided to be baptized he did not waver between the Catholic and the Arian belief. Thus the king attached to himself the civilized population of his realm. A common Catholic faith quickly obliterated racial antagonism within its boundaries and gained him the support of Catholic church and people in the kingdoms of his Arian rivals. So under Clovis and his successors the Gallic Church became the Frankish Church, and flourished exceedingly. Tithes were paid it, and gifts were made by princes and nobles. Its lands increased, carrying their dependent population, until the Church became the largest landholder in the Merovingian realm. It was governed by Roman law, but the clergy were subject to the penal jurisdiction of the king.[230] It was he that summoned councils, although he did not vote, and left ecclesiastical matters to the bishops, who were his liegemen and appointees.[231] They recognized the king’s virtually unlimited authority, which they patterned on the absolute power of the Roman Emperors and the prerogatives of David and Solomon. In fine, the Merovingian Church was a national church, subject to the king. Until the seventh century it was quite independent of the Bishop of Rome.[232]