Mondays are for Church History
1/15/24
Schaff, Philip. (2014). "Chapter I. Downfall of Heathenism and Victory of Christianity in the Roman Empire." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. pp. 1783-1838. (Original work published 1889). Amazon Kindle Edition. (Personal Library).
§ 2. Constantine the Great. A.D. 306-337. (pp. 1783-1805).
Schaff opens this section with a more extensive series of annotated bibliographic references (Schaff 2014, pp. 1783-1784). He notes that under Diocletian and Galerius we saw the last major imperial persecution of Christianity, which resulted in the edict of toleration of 311 (Schaff 2014, p. 1784). He views this as irresistible on the part of the imperial government, as paganism was falling ineluctably. Constantine, rightly perceiving the direction in which society was going, took steps to endorse the predominant religion.
Schaff characterizes Constantine as "the first representative of the imposing idea of a Christian theocracy, or that system of policy which assumes all subjects to be Christians, connects civil and religious rights, and regards church and state as the two arms of one and the same divine government on earth" (Schaff 2014, p. 1785). This metatheory, in Schaff's opinion, characterizes much of European political history up to his time. Constantine simultaneously serves "as the type of an undiscriminating and harmful conjunction of Christianity with politics, of the holy symbol of peace with the horrors of war, of the spiritual interests of the kingdom of heaven with the earthly interests of the state" (Schaff 2014, p. 1785). In this analysis, Schaff observes that Constantine was a man who acted in a way consistent with his culture and his heritage (Schaff 2014, p. 1786). The hierarchy which was emerging in the church was remarkably similar to that which was customary in imperial Rome. It was only natural for him, as emperor, to assume he would be recognized as the leader of that hierarchy. As a result, beginning in 313, he made moves to use the church as an instrument of the state. He saw this as a means by which unity of the empire could be solidified (Schaff 2014, p. 1787). A certain level of pragmatic fanaticism characterized him and his other family members, as they sought to use religious means to achieve political ends. Schaff observes that Constantine continued to blend some sorts of paganism with his Christianity until as late as 321 (Schaff 2014, p. 1787). He retained symbolism of sol invictus throughout his life. Constantine received baptism only at the end of his life, in 337 (Schaff 2014, p. 1788).
Schaff characterizes Constantine as a powerful individual with a "winning person" (Schaff 2014, p. 1788), healthy and strong, fond of luxury, and very well suited for administration. However, counter to Eusebius, Schaff considers him to have been inadequately committed to Christian virtues (Schaff 2014, p. 1789). Schaff details his willingness to have political rivals, including relatives, executed so as to consolidate his own power. Schaff does suggest that the accounts of Constantine being involved in the death of his second wife, Fausta, about 326, are unlikely to be true (Schaff 2014, p. 1790).
Schaff provides details of Constantine's early life. After Constantine was born in Britain or Illyricum, probably in 272, to emperor Constantius and Helena, Constantius divorced Helena (Schaff 2014, p. 1791). Helena lived until 326 or 327, and became prominent in Constantine's court and well known as a devout Christian. Constantine distinguished himself in military engagements under Constantius, who himself was tolerant of Christianity. Eusebius reports Constantine's observation that his father had been reverent to the Christian God and fared well, while others who were loyal to paganism died miserably (Schaff 2014, p. 1791). This view does suggest to Schaff a "utilitarian" attitude toward religion (Schaff 2014, p. 1792). In 312, Constantine's famous conflict with his rival Maxentius suggests a Chrsitian conviction, as Constantine is reported to have had a dream or vision in which a heavenly sign, presumably a cross, appeared, as the sign in which he would conquer Maxentius (Schaff 2014, p. 1793). Schaff analyzes the various accounts of the event in some detail. He concludes that it is altogether possible that Constantine thought he saw something, filled in the details, and acted accordingly (Schaff 2014, p. 1797). The cross became the symbol of Constantine's power (Schaff 2014, p. 1798). A stronger edict of toleration was promulgated in 313. Schaff does observe this was a temporary toleration which could be revoked at any time (Schaff 2014, p. 1799). Constantine's policy from this time on was to revere Christianity and allow paganism to become obsolete.
From 316 onward, Constantine is known to have favored Christianity, though he tolerated other religions. During this time, Licinius, Constantine's brother-in-law and head of the Eastern empire, had become allied with paganism and was engaged in persecution of Christians (Schaff 2014, p. 1800). Constantine defeated Licinius in two decisive battles in 324, thus consolidating his power over the whole empire. At that time, while not rejecting paganism, Constantine publicly encouraged all subjects to be Christians (Schaff 2014, p. 1801). In 325 he summoned the council of Nicea, though Schaff does not think he understood the gravity of the conflict with the Arians. In 330 he moved the seat of government to Byzantium and built it as "a new Christian Rome" (Schaff 2014, p. 1801). Constantine's attendance at Christian worship became regular, and he even made some brief sermons (Schaff 2014, p. 1802). Yet Schaff notes that he continued to protect paganism against violence and retained pagans in his court (Schaff 2014, p. 1803).
Schaff considers Constantine's delayed baptism to be a complex matter. He desired baptism in the Jordan due to its symbolic importance. Deathbed baptism had become common as it was thought to forgive past, but not future, sins (Schaff 2014, p. 1803). Constantine was received into the catechumenate and was baptized in 337, shortly before his death (Schaff 2014, p. 1804).
1/15/24
Schaff, Philip. (2014). "Chapter I. Downfall of Heathenism and Victory of Christianity in the Roman Empire." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. pp. 1783-1838. (Original work published 1889). Amazon Kindle Edition. (Personal Library).
§ 2. Constantine the Great. A.D. 306-337. (pp. 1783-1805).
Schaff opens this section with a more extensive series of annotated bibliographic references (Schaff 2014, pp. 1783-1784). He notes that under Diocletian and Galerius we saw the last major imperial persecution of Christianity, which resulted in the edict of toleration of 311 (Schaff 2014, p. 1784). He views this as irresistible on the part of the imperial government, as paganism was falling ineluctably. Constantine, rightly perceiving the direction in which society was going, took steps to endorse the predominant religion.
Schaff characterizes Constantine as "the first representative of the imposing idea of a Christian theocracy, or that system of policy which assumes all subjects to be Christians, connects civil and religious rights, and regards church and state as the two arms of one and the same divine government on earth" (Schaff 2014, p. 1785). This metatheory, in Schaff's opinion, characterizes much of European political history up to his time. Constantine simultaneously serves "as the type of an undiscriminating and harmful conjunction of Christianity with politics, of the holy symbol of peace with the horrors of war, of the spiritual interests of the kingdom of heaven with the earthly interests of the state" (Schaff 2014, p. 1785). In this analysis, Schaff observes that Constantine was a man who acted in a way consistent with his culture and his heritage (Schaff 2014, p. 1786). The hierarchy which was emerging in the church was remarkably similar to that which was customary in imperial Rome. It was only natural for him, as emperor, to assume he would be recognized as the leader of that hierarchy. As a result, beginning in 313, he made moves to use the church as an instrument of the state. He saw this as a means by which unity of the empire could be solidified (Schaff 2014, p. 1787). A certain level of pragmatic fanaticism characterized him and his other family members, as they sought to use religious means to achieve political ends. Schaff observes that Constantine continued to blend some sorts of paganism with his Christianity until as late as 321 (Schaff 2014, p. 1787). He retained symbolism of sol invictus throughout his life. Constantine received baptism only at the end of his life, in 337 (Schaff 2014, p. 1788).
Schaff characterizes Constantine as a powerful individual with a "winning person" (Schaff 2014, p. 1788), healthy and strong, fond of luxury, and very well suited for administration. However, counter to Eusebius, Schaff considers him to have been inadequately committed to Christian virtues (Schaff 2014, p. 1789). Schaff details his willingness to have political rivals, including relatives, executed so as to consolidate his own power. Schaff does suggest that the accounts of Constantine being involved in the death of his second wife, Fausta, about 326, are unlikely to be true (Schaff 2014, p. 1790).
Schaff provides details of Constantine's early life. After Constantine was born in Britain or Illyricum, probably in 272, to emperor Constantius and Helena, Constantius divorced Helena (Schaff 2014, p. 1791). Helena lived until 326 or 327, and became prominent in Constantine's court and well known as a devout Christian. Constantine distinguished himself in military engagements under Constantius, who himself was tolerant of Christianity. Eusebius reports Constantine's observation that his father had been reverent to the Christian God and fared well, while others who were loyal to paganism died miserably (Schaff 2014, p. 1791). This view does suggest to Schaff a "utilitarian" attitude toward religion (Schaff 2014, p. 1792). In 312, Constantine's famous conflict with his rival Maxentius suggests a Chrsitian conviction, as Constantine is reported to have had a dream or vision in which a heavenly sign, presumably a cross, appeared, as the sign in which he would conquer Maxentius (Schaff 2014, p. 1793). Schaff analyzes the various accounts of the event in some detail. He concludes that it is altogether possible that Constantine thought he saw something, filled in the details, and acted accordingly (Schaff 2014, p. 1797). The cross became the symbol of Constantine's power (Schaff 2014, p. 1798). A stronger edict of toleration was promulgated in 313. Schaff does observe this was a temporary toleration which could be revoked at any time (Schaff 2014, p. 1799). Constantine's policy from this time on was to revere Christianity and allow paganism to become obsolete.
From 316 onward, Constantine is known to have favored Christianity, though he tolerated other religions. During this time, Licinius, Constantine's brother-in-law and head of the Eastern empire, had become allied with paganism and was engaged in persecution of Christians (Schaff 2014, p. 1800). Constantine defeated Licinius in two decisive battles in 324, thus consolidating his power over the whole empire. At that time, while not rejecting paganism, Constantine publicly encouraged all subjects to be Christians (Schaff 2014, p. 1801). In 325 he summoned the council of Nicea, though Schaff does not think he understood the gravity of the conflict with the Arians. In 330 he moved the seat of government to Byzantium and built it as "a new Christian Rome" (Schaff 2014, p. 1801). Constantine's attendance at Christian worship became regular, and he even made some brief sermons (Schaff 2014, p. 1802). Yet Schaff notes that he continued to protect paganism against violence and retained pagans in his court (Schaff 2014, p. 1803).
Schaff considers Constantine's delayed baptism to be a complex matter. He desired baptism in the Jordan due to its symbolic importance. Deathbed baptism had become common as it was thought to forgive past, but not future, sins (Schaff 2014, p. 1803). Constantine was received into the catechumenate and was baptized in 337, shortly before his death (Schaff 2014, p. 1804).
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