Politics and power first priority #1

The early days of Christianity

2.2.1. Politics and power first priority

Mtihras; Dexiosis-Relief from Arsameia by Nymphaios, Turkey – Photo Klaus-Peter Simon

It was just as impossible to bring men back to the old simplicity as to make them return to the old pagan beliefs and to the national form of worship. Consequently, the empire had to identify itself with the progressive movement, employ as far as possible the existing resources of national life, exercise tolerance, make concessions to the new religious tendencies, and receive the Germanic tribes into the empire. This conviction constantly spread, especially as Constantine’s father had obtained good results there from. In Gaul, Britain, and Spain, where Constantius Chlorus ruled, peace and contentment prevailed, and the prosperity of the provinces visibly increased, while in the East prosperity was undermined by the existing confusion and instability. But it was especially in the western part of the empire that the veneration of Mithras predominated. Constantine the Great wondered if it would not be possible to gather all the different nationalities around his altars. Could not Sol Deus Invictus, to whom even Constantine dedicated his coins for a long time, or Sol Mithras Deus Invictus, venerated by Diocletian and Galerius, become the supreme god of the empire? Constantine may have pondered over this. Nor had he absolutely rejected the thought even after a miraculous event had strongly influenced him in favour of the God of the Christians. [1]

For political reasons after his victory against his rival Maxentius, Constantine granted tolerance to the Christians and took a further step in their favour. He was the first Roman emperor who recognized the church’s resistance against a pagan Roman state established upon the ruler cult as a political factor. In 313 Licinius and he issued at Milan the famous joint edict of tolerance. This declared that the two emperors had deliberated as to what would be advantageous for the security and welfare of the empire and had, above all, taken into consideration the service which man owed to the “deity”. Therefore they had decided to grant Christians and all others freedom in the exercise of religion. Everyone might follow that religion which he considered the best. They hoped that “the deity enthroned in heaven” would grant favour and protection to the emperors and their subjects. This was in itself quite enough to throw the pagans into the greatest astonishment. When the wording of the edict is carefully examined there is clear evidence of an effort to express the new thought in a manner too unmistakable to leave any doubt. The edict contains more than the belief, to which Galerius at the end had given voice that the persecutions were useless, and it granted the Christians freedom of worship, while at the same time it endeavoured not to affront the pagans. Without doubt the term deitywas deliberately chosen, for it does not exclude a heathen interpretation. The cautious expression probably originated in the imperial chancery, where pagan conceptions and pagan forms of expression still lasted for a long time. Nevertheless the change from the bloody persecution of Christianity to the toleration of it, a step which implied its recognition, may have startled many heathens and may have excited and given them a chance to blend their religion with the other one.

Arch of Galerius (detail) (Photo credit: George M. Groutas)

The imprisoned Christians were released from the prisons and mines, and were received by their brethren in the Faith with acclamations of joy; the churches were again filled, and those who had fallen away sought forgiveness. Though it was good that there were religious people who remained in the original Christian faith and were conscious of the dangers of this political handshake.

Constantine had become master of the Roman world and was determined on restoring ecclesiastical order in the East, as already in the West he had undertaken to put down the Donatists at the Council of Arles. He managed to come to an agreement with most of the church leaders by giving them also power, just for changing some teachings, giving in some ways of thinking, and of celebrations. In the dedication of Constantinople in 330 a ceremonial half pagan, half Christian was used. The chariot of the sun-god was set in the marketplace, and over its head was placed the Cross, sign of the god of evil Tamuz, for Christ, while the Kyrie Eleison was sung. Shortly before his death Constantine confirmed the privileges of the priests of the ancient gods. Many other actions of his have also the appearance of half-measures, as if he himself had wavered and had always held in reality to some form of syncretistic religion.[2] Thus he commanded the heathen troops to make use of a prayer in which any monotheist could join, and which ran thus: “We acknowledge thee alone as god and king, we call upon thee as our helper. From thee have we received the victory, by thee have we overcome the foe. To thee we owe that good which we have received up to now, from thee do we hope for it in the future. To thee we offer our entreaties and implore thee that thou wilt preserve to us our emperor Constantine and his god-fearing sons for many years uninjured and victorious.”[3]

The Church tolerated the cult of the emperor under many forms. It was permitted to speak of the divinity of the emperor, of the sacred palace, the sacred chamber, and of the altar of the emperor, without being considered on this account an idolater. From this point of view Constantine’s religious change was relatively trifling; it consisted of little more than the renunciation of a formality. For what his predecessors had aimed to attain by the use of all their authority, and at the cost of incessant bloodshed, was in truth only the recognition of their own divinity; Constantine gained this end, though he renounced the offering of sacrifices to himself.

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[1] The original Catholic Encyclopedia

[2] Syncrtism

[3] http://oce.catholic.com/index.php?title=Constantine_the_Great

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Previously: Hellenistic influences

Next: Politics and power first priority #2

Dutch version: Politiek en macht de eerste prioriteit #1

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Vatican City, Apostolic Palace, Constantine and The Battle of Milvian Bridge – Photo Jean-Christophe Benoist

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  Unfortunately, Constantine used the same venue to promote the theme of Jew-hatred that would remain a stubborn part of mainstream Christian thought and culture until well into the 20th century. “At the council, we also considered the issue of our holiest day, Easter,” he wrote. “In the first place, it seemed very unworthy for us to keep this most sacred feast following the custom of the Jews, a people who have soiled their hands in a most terrible outrage, and have thus polluted their souls, and are now deservedly blind.”