LIBERTY UNIVERSITY LIBERTY BAPTIST THEOLOGICAL SEMINARY

CONSTANTINE AN INTERSECTION OF HIS FAITH AND POLITICS

A RESEARCH PAPER SUBMITTED TO DR. DAVE PEDERSON IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE CHHI 520

BY DEBORAH BASKIN

VIDALIA, GA SATURDAY, OCTOBER 6, 2012

TABLE OF CONTENTS

INTRODUCTION .......................................................................................................................... 2 ALL IN THE FAMILY .................................................................................................................. 3 FATHER.......3 MOTHER..4 OTHER FAMILY MEMBERS....4 CONSTANTINE'S CHRISTIANITY ............................................................................................. 5 CONVERSION EXPERIENCE...5 VALIDITY OF CONVERSION...6 RESULTS OF CONVERSION...8 TOLERANCE AND EDICTS..8 INVOLVEMENT WITH CHURCH..10 WHY CHRISTIANITY?............................................................................................................11 CONCLUSION ............................................................................................................................. 12 BIBLIOGRAPHY ......................................................................................................................... 14

But what did the insane malice of the nations hereupon devise? Their effort was to reject the grace of Christ, and to ruin that Church which was ordained for the salvation of all, though they thus ensured the overthrow of their own superstition. Once more then unholy sedition, once more war and strife prevailed, with stiff-neckedness, luxurious riot, and that craving for wealth which now soothes its victims with specious hope, now strikes them with groundless fear; a craving which is contrary to nature, and the very characteristic of Vice herself.1 INTRODUCTION Political maneuverings, infidelity, murder, mystical faith experiences, bloody campaigns, and ruthless striving for power were rsum essentials for the leaders of fourth century Rome; however, at times amidst the coarser qualities one might find mercy, generosity, and elements of weakness. All of the mentioned attributes contributed to the character and temperament of Emperor Constantine. Often called the First Christian Emperor, Constantine I is highly important in history because he became an advocate for the church by putting an end to imperial persecutions, and he unified the divided Roman Empire. His decisions and edicts parlayed the church and him into positions of power. Unfortunately, there is little known about him that one can promote with assurance as fully fact.2 Famed historian, Eusebius of Caesaria, wrote much of the information available about Constantine, and he presented him in the best possible light. Therefore, it is necessary to examine both the history conveyed by Eusebius along with Constantines actions to garner a fuller understanding of the Emperor. From this analysis, perhaps one might be better able to determine if Constantine truly was a Christian and champion
1

Eusebius of Caesaria. (1890). The Oration of the Emperor Constantine E. C. Richardson, Trans.). In P. Schaff & H. Wace (Eds.), A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume I: Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine (P. Schaff & H. Wace, Ed.) (561). New York: Christian Literature Company. Edward A. Johnson, Constantine the Great: Imperial Benefactor of the Early Christian Church, Journal of Evangelical Theological Society 22, no. 2 (1979): 16169,http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=rfh&AN=ATLA0000772793& site=ehost-live&scope=site (accessed September 16, 2012).
2

for the church, or a shrewd politician who used this new and growing religion to strengthen his political aspirations. The hand that rocks the cradle is the hand that rules the world. ~ W. W. Ross, American Poet ALL IN THE FAMILY Little information is known about Constantines early life. He was born around A.D. 280 in Naissus to Constantius Chlorus (a Roman official) and to Helena who was the daughter of an innkeeper.3 Some accounts claim that Constantius and Helena were married,4 while others claim Constantine was their illegitimate son.5 FATHER Most historical records reveal that Constantius was a pagan; however, Constantine came to believe that his father was a Christian.6 Though Constantius destroyed some of the churches7, he often did not enforce the harsher edicts of persecution that some of his counterparts were inflicting upon the Christians.8 Constantius spoke of a single god,9 which was a rarity in the pagan polytheistic society of Rome. In 293, Constantius was appointed as one of the four junior emperors established by Diocletian.10 The father was sent to the west, but his son fought in

M. Galli and T. Olsen, 131 Christians Everyone Should Know (Nashville: Broadman & Holman Publishers, 2000), 306-9.
4 5

Ibid. Johnson, 161.

Charles Freeman, The Emperor's State Of, History Today 51, no. 1 (January, 2001): 915,http://search.proquest.com.ezproxy.liberty.edu:2048/docview/202814928/fulltext?accountid=12085 (accessed October 4, 2012).
7 8 9

Johnson, 161. Freeman, 9-15. Ibid. Ibid.

10

campaigns in the east. Constantine was about twenty and would not rejoin his ailing father until years later.11 Upon his fathers death on July 25, 306, at the young age of thirty-one, Constantine succeeded his father on the throne and was proclaimed as the new emperor by his fathers soldiers.12 MOTHER There are conflicting accounts of his mother, Helenas Christianity. By her actions, it is generally assumed that she was a Christian.13 Helena was known as a sympathizer with the early church. She traveled profusely throughout the empire and was able to administer aid to the churches.14 Up until her death at the age of eighty, Helena had gifted the churches with both monetary support and acts of personal service.15 The picture that is presented of Helena is one of compassion and generosity. Evidently, her attitude and acts of kindness toward the Christians made an impact on both Constantius and her son, Constantine. OTHER FAMILY MEMBERS Other members of Constantines family were also swayed by religious sentiment.16 His sister, Constantia, and his son, Constantius, were both drawn to Arianism. His nephew, Julian,

11 12 13 14 15

Ibid. Johnson, 162. Ibid., 161. Ibid., 161. Ibid., 161.

Philip Schaff, Constantine the Great, and the Downfall of Paganism in the Roman Empire, Bibliotheca Sacra 20, no. 80 (October, 1863): 77898, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/890?highlight=Constantine%20and%20Christianity (ac cessed September 16, 2012).

16

was involved with fanatical paganism.17 Therefore, a yearning to know a higher trustworthy power would appear to be the logical recourse for Constantine. CONSTANTINES CHRISTIANITY Eusebius, bishop of Caesarea and self-appointed biographer, reported an elaborate account of Constantines conversion experience. It is necessary to remember the time period and the cultural practices of the day when looking at the following historical account through the lens of Eusebius. Pagan worship that incorporated sacrifices, and mysticism that sought out signs and wonders were prevalent in fourth century Rome. Constantine was well acquainted with society, paganism, and politics; consequently, these elements influenced the way in which he viewed the world. Eusebius and Constantine did not meet until around 324, after his triumph over Licinius.18 At that point, Constantine was no longer an inexperienced Christian. Hence, the picture of his faith that Eusebius would have been privy to was one that should have grown and matured over the preceding years. This may account for Eusebius favorable presentation of the emperor as a guardian of the faith. CONVERSION EXPERIENCE The bishop reported that on October 28, 312, at noon, God intervened in the life of the Emperor and in the course of history.19 Constantine was in route to Rome in an attempt to defeat Maxentius, who was a political rival. The two armies met at the Milvian Bridge that was located outside the city. When Maxentius and his forces crossed the Tiber, they were met and defeated by Constantines troops. As Maxentius and his bodyguard tried to flee, they were thrown into the
17 18

Ibid., 782. Johnson, 162.

Christopher Kelly, Constantine: Britain's Roman Emperor, History Today 56, no. 7 (2006): 2531,http://search.proquest.com.ezproxy.liberty.edu:2048/docview/202819297?accountid=12085 (accessed September 16, 2012).

19

river and carried away by the swift current.20 However, according to Eusebius, before the encounter Constantine had prayed for divine intervention.21 The following was the result of that prayer: One day at noon, the Emperor and his men saw a shining cross of light with the sun behind it. From a banner attached to the cross blazed forth the words, By this conquer. Eusebius continues: Amazed by this marvelous sight, and determined to worship no other god than the one who had appeared, he summoned those expert in his words and asked who this god was. The meaning of this sign was confirmed that night in a dream The next morning the imperial goldsmiths and jewelers were hurriedly summoned. A huge cross was swiftly constructed. From it hung a costly golden tapestry with the Emperors portrait fixed above.22 Another Christian account of the dream that was reported by Lactantius was that Constantine was commanded (in the dream) to put the Chi-Rho sign which was the heavenly sign of god on his soldiers shields.23 VALIDITY OF CONVERSION As evidenced by these early historians, they endeavored to use this incident as the defining moment as to when Constantine accepted Christ as his Savior. However, not all historians are in agreement with this interpretation. Jacob Burckhardt asserted, Constantine the Great was an essentially unreligious statesmen who grasped the strength of the Christian organization and turned it to his own political ends.24 Edward Gibson also dismissed the whole account as fanaticism (that) was permitted to assume the language of inspiration.25
20 21 22 23 24

Ibid., 25. Ibid. Ibid., 2627. Freeman, 9-15.

H. A. Drake, Constantine and Consensus, Church History 64, no. 1 (March, 1995): 1,http://search.proquest.com.ezproxy.liberty.edu:2048/docview/217501279?accountid=12085 (accessed September 16, 2012).
25

Kelly, 27.

These suppositions can be supported with the following details. There is an inscription on the arch in Rome that celebrates Constantines victory over Maxentius in vague terms as having received benefits of inspiration of (the/a) divinity.26 Also, he permitted new temples and priesthoods of the imperial cult.27 Constantine did not offer a sacrifice to Jupiter after he had victory over Maxentius, which was the normal practice of the emperors; however, he kept images of the sun god on his coins until 325.28 These inconsistencies might be explained by saying that he did not have a full understanding of the Christian faith or he was, in fact, playing both sides of an issue. One of his greatest strengths was in fostering unity among distinct individuals and groups. In the late 490s, an antichristian historian, Zosimus, detailed another personal failure in Constantines life that should be mentioned. In early 326, the emperor ordered the execution of his eldest son and heir apparent, Crispus.29 Soon after that execution, he sanctioned the elimination his second wife, Fausta. Evidently, he had her locked in a steam room until she suffocated.30 Constantine had recklessly responded to rumors that indicated the two had been in an adulterous relationship. Yet, it was revealed after their deaths that the rumor was false.31 As a result of these actions, Zosimus hypothesized that the guilt-ridden emperor sought out absolution

Benet Salway, Constantine Augoustos (not Sebstos)*, Bulletin of the Institute of Classical Studies 50, no. 91 (March, 2007): 37, http://onlinelibrary.wiley.com/doi/10.1111/j.2041-5370.2007.tb02374.x/full (accessed September 16, 2012).
27 28

26

Ibid.

Graham Keith, Church-State Relations: The Impact of the Constantinian Revolution, Reformation and Revival 13, no. 4 (Fall, 2004): 56, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/12468?highlight=Constantine%20and%20Christianity (accessed September 16, 2012).
29 30 31

Kelly, 27. Ibid. Ibid.

for his crimes, and the only religion that offered him forgiveness was through a Christian bishop who promised him that Christians were released from all of their sins.32 RESULTS OF CONVERSION TOLERANCE AND EDICTS After Constantine had conquered Maxentius in 312 and had acquired Rome, Italy, and North Africa, he met with Licinius in 313, and drew up the Edict of Toleration.33 This edict benefited the Christians in the following ways: 1) It allowed freedom of worship both for pagans and Christians; 2) It did not prevent conversion to Christianity; and 3) It restored property of Christians which had been seized during the persecution.34 Burckhardt felt that since Constantine tolerated all religions, that the emperors faith was questionable.35 However, he (Burckhardt) dismissed the fact that Constantine still had a pagan Senate and a non-Christian colleague in Licinius. Constantine had to work within these limitations.36 Since he thought of the church as an umbrella organization, he used it to help accommodate diversity and harmony within his empire.37 Other areas of favor exempted all Church officials from public obligations including the holding of public office. This occurred during a time when in order to afford ones taxes, one had to hold office.38 Constantine intended, that they may not by any error or sacrilegious negligence be drawn away for the service due to the Deity, but may devote themselves without
32 33 34 35 36 37 38

Ibid. Johnson, 163. Ibid. Drake, 1-. Ibid. Ibid. Johnson, 164.

any hindrance to their own law. For it seems that when they show greatest reverence to the Deity, the greatest benefits accrue to the state.39 However, it should be mentioned that these were the same rights and privileges that were given to the pagan priests. Laws, in general, were becoming more humane in several areas. Criminals were sent to the mines instead of the gladiator contests, which fostered a decline of arena cruelty.40 The exposure of unwanted children was ended, provision was made for children whose parents could not take care of them, and animal sacrifices in the pagan temples were forbidden.41 Sacred seasons of the Church and Sundays were recognized, which obtained undisturbed public worship.42 This made the Christian Sunday a civil institution, and facilitated its observance by the pious, and prevented, at least in great part, its public desecration by the wicked.43 After Constantine defeated Licinius in 323, he began a more aggressive anti-pagan policy but he did stop short of violence.44 Several heathen alters and shrines were destroyed, among those was the one dedicated to Venus that had been erected over Christs tomb.45 He built new churches that included a house of prayer near Christs tomb and a splendid church in Nicomedia.46 Determined to keep with the tradition of the Roman emperors to honor their gods with patronage, Constantine spared no expense in the new churches and renovations. In fact, he striped the pagan temples to help finance his building projects. The amount spent on one of his
39 40 41 42 43 44 45 46

Ibid. Ibid., 165. Ibid. Schaff, 793. Ibid. Keith, 56. Johnson, 165. Ibid.

early projects, St. John Lateran in Rome, could have fed about 12,000 poor people for a year approximately sixty million dollars in todays currency.47 INVOLVEMENT WITH CHURCH Constantine soon became involved with the doctrines and politics of the church. One of the first disputes that he helped to mediate was a conflict between a bishop, Alexander, and a presbyter, Arius.48 Arius claimed that Jesus, though fully divine, was a subsequent creation of God the Father and hence subordinate to him.49 Yet, the bishop supported the monotheistic view that Christ was part of the Godhead since the beginning of time and had Arius excommunicated.50 The disunity among the church was a concern to the emperor and he eventually called for a council of the bishops to assemble at Nicaea in 325.51 This was one of the first affairs dealing with the church and various schisms with which he got involved. During a dinner with his bishops it is reported that he said, You are bishops whose jurisdiction is within the church. But I also am a bishop, ordained by God to oversee those outside the church.52 He was appealed to during another schism with the Donatists against the Caecilian. His response was as follows: They demand my judgment, who am myself waiting for the judgment of Christ. For I say and it is the truth that the judgment of priests ought to be regarded as if the Lord himself sat in judgment They seek the things of the world, abandoning heavenly things. What frenzied audacity! As is done in the eyes of pagans, they have interposed an appeal.53
47 48 49 50 51 52 53

Freeman, 9-15. Ibid. Ibid. Ibid. Galli, 306-309. Galli, 306-309. Keith, 60.

10

Eventually, he decided to hear the appeal and sided with the original opinion that went against the Donatists.54 What appears obvious in his dealings with the church is that Constantine was more concerned that the church got along and accommodated diversity than wrestling with theological debates. In the Arian controversy he declared the argument over the Father and Son as intrinsically trifling and of little moment.55 He further emphasized the need to have unity with the following: For we are not all of us like-minded on every subject nor is there such a thing as one disposition and judgment common to all alike. As far, then, as regards the Divine Providence, let there be one faith, and one understanding among you, one united judgment in reference to God. But as to your subtle disputations of questions of little or no significance, though you may be unable to harmonize in sentiment, such differences should be consigned to the secret custody of your own minds and thoughts.56 WHY CHRISTIANITY? The question can be posed as to whether there was a political advantage to Constantines regard for the church? At first glance, one would affirm a resounding no to any advantage. Just prior to his becoming emperor, there had been great persecutions and many Christians had been martyred. However, Constantine was the consummate politician who had been engaged in a long struggle for power. His desire was to have a unified empire. Therefore, he needed Romes allegiance (which he had taken over by force) and this meant he needed to acquire the support of the fragmented church in Rome.57 Also, he recognized the fact that God seemed to favor him

54 55 56 57

Ibid. Drake, 1-. Ibid.

Bill Leadbetter, Constantine and the Bishop: The Roman Church in the Early Fourth Century, The Journal of Religious History 26, no. 1 (February, 2002):

11

when he worshipped Him. Unfortunately, even when he gave honor to God, he kept much of his wording ambiguous. Another opinion is that his religious experience was, in fact, true. Constantine was not a neophyte in his knowledge of Christianity due to his mothers involvement. Perhaps, he had watched her as a boy and saw a faith and peace in her actions that he desired. It is documented that Constantine was baptized near the end of his life in 337.58 Waiting to be baptized was common in the church during this time period and this alone is not an indication as to whether or not Constantine was saved. Do not stop him, Jesus said. No one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us. Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly be rewarded. ~ Jesus from Mark 9:38-41, TNIV CONCLUSION Learned theologians have attempted to answer the question as to whether Constantine was truly saved. However, only God and Constantine know the answer. If one thinks he was not a Christian because he murdered his eldest son and second wife, how would he or she respond to King David and the scandal concerning Bathsheba found in II Samuel 11? Despite Davids failings, the scripture ascertained that, I have found David son of Jesse, a man after my own heart (Acts 13:22, TNIV). The fact is that the church was greatly favored and grew during his tenure as emperor. He stopped the persecutions and elevated the church and her bishops. He

11, http://web.ebscohost.com.ezproxy.liberty.edu:2048/ehost/pdfviewer/pdfviewer?sid=12ce1ac7-dbaf-475c-b41311db1f7f61f9%40sessionmgr10&vid=8&hid=19 (accessed October 4, 2012).

58

Keith, 57.

12

enacted more humane treatment of society and helped to firmly establish the church as legitimate and recognized in society. His actions and motives were not always holy or good. He pride was evident in some of his building projects and even in the opinion of himself as a bishop. However, his shortcomings and sins, in regard to the church, are far outweighed by the benefits and blessings the church received during his reign. Therefore, an absolute judgment cannot be made on the basis of Constantines sins; however, most would admit he was a great gift to the Church. Further study on Constantine is available by reading all of the sources listed on this bibliography. Also, there are several books available on the time period. An interesting approach might be to read some totally secular historians and see their views on Constantine.

13

BIBLIOGRAPHY Drake, H. A. Constantine and Consensus. Church History 64, no. 1 (March, 1995): 1.http://search.proquest.com.ezproxy.liberty.edu:2048/docview/217501279?accountid=1208 5(accessed September 16, 2012). Eusebius of Caesaria. (1890). The Oration of the Emperor Constantine, E. C. Richardson, Trans.) In P. Schaff & H. Wace (Eds.), A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume I: Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine (P. Schaff & H. Wace, Eds.) (561). New York: Christian Literature Company. Galli, M., and T. Olsen. 131 Christians Everyone Should Know. Nashville: Broadman & Holman Publishers, 2000. Freeman, Charles The Emperor's State Of. History Today 51, no. 1 (January, 2001): 915.http://search.proquest.com.ezproxy.liberty.edu:2048/docview/202814928/fulltext?accou ntid=12085(accessed October 4, 2012). Johnson, Edward A. Constantine the Great: Imperial Benefactor of the Early Christian Church.Journal of Evangelical Theological Society 22, no. 2 (1979): 16169.http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=rfh& AN=ATLA0000772793&site=ehost-live&scope=site (accessed September 16, 2012). Keith, Graham. Church-State Relations: The Impact of the Constantinian Revolution.Reformation and Revival 13, no. 4 (Fall, 2004): 5373.http://www.galaxie.com.ezproxy.liberty.edu:2048/article/12468?highlight=Constantine %20and%20Christianity (accessed September 16, 2012). Kelly, Christopher. Constantine: Britain's Roman Emperor. History Today 56, no. 7 (2006): 2531. http://search.proquest.com.ezproxy.liberty.edu:2048/docview/202819297?accountid=12 085 (accessed September 16, 2012). Leadbetter, Bill Constantine and the Bishop: The Roman Church in the Early Fourth Century. The Journal of Religious History 26, no. 1 (February, 2002): 114.http://web.ebscohost.com.ezproxy.liberty.edu:2048/ehost/pdfviewer/pdfviewer?sid=12c e1ac7-dbaf-475c-b413-11db1f7f61f9%40sessionmgr10&vid=8&hid=19 (accessed October 4, 2012). Salway, Benet. Constantine Augoustos (not Sebstos)*. Bulletin of the Institute of Classical Studies 50, no. 91 (March, 2007): 37-50. http://onlinelibrary.wiley.com/doi/10.1111/j.20415370.2007.tb02374.x/full (accessed September 16, 2012). Schaff, Philip. Constantine the Great, and the Downfall of Paganism in the Roman Empire.Bibliotheca Sacra 20, no. 80 (October, 1863): 77898.http://www.galaxie.com.ezproxy.liberty.edu:2048/article/890?highlight=Constantine%2 0and%20Christianity (accessed September 16, 2012).

14