with clear conscience the coming of the Lord, that, because you know that I labored to establish a monastery for you, you with your prayers might ask that I be made a companion on your journey; and that, when you shall enter joyfully into the kingdom with the wise and holy virgins, you might obtain by your plea that I not remain outside with the foolish ones.” It was Caesarius's goal to attain security of his place both among the Church elites of Gaul as well as in heaven through the creation of the monastery. By creating the monastery and writing the Rule, Caesarius was able to make for himself a place among the great Church thinkers of Late Antique Gaul. Simultaneously, through the intercession of the women in the monastery praying for him, Caesarius believed he could confirm his place in heaven after death. Caesarius kept the monastery in his family until his death. Around 525, he appointed his niece, Caesaria the Younger, to succeed his sister. Influence As the occupant of an important see, the bishop of Arles exercised considerable official, as well as personal, influence. Caesarius was liberal in the loan of sermons, and sent suggestions for discourses to priests and even bishops living in Spain, Italy, and elsewhere in Gaul. The great doctrinal question of his age and country was that of semi-Pelagianism. Caesarius, though evidently a disciple of Augustine, displayed in this respect considerable independence of thought. His vigorous denial of anything like predestination to evil has caused a difference in the honour paid to his memory, according as writers incline respectively towards the Jesuit or Jansenist views concerning divine grace. In Daly's article on Caesarius of Arles, he suggested that Caesarius in many ways may have anticipated the medieval notion of Christendom. His concern for others, redemption of captives and establishing bonds of peace, have been seen as a function of ‘his basic theology of love’. Unlike Augustine, who was a supporter and founder of the theology of Christian love, Caesarius stressed the clarification and integration of implications for spiritual activism. Caesarius promoted that God put the exercise of love in every man's reach. Klingshirn backs up this statement in his article when he describes how Caesarius was concerned with the barbarians and enemies of Arles as they were still within the City of God and therefore deserved redemption. According to the previously mentioned