The Constantinian Revolution on Christian Worship

W.H.C. Frend, The Rise of Christianity (Philadelphia, PA: Fortress Press, 1984), 473-592.

Christian history—and worship—took a decisive turn when Constantine was converted to Christianity. Constantine conquered Rome in 312 AD (482). It was his so-called conversion that “set the seal on the Christian victory” (504). The Roman Empire was divided in their dealings with the Christians. In the East, persecution was severe in that some bishops betrayed the faith (traditores). “Anti-Christian measures” were implemented by Galerius and Maximin in AD 307-09 (474). However in the West, the rise of Constantine—not merely as Ceasar but—as Augustus stopped religious oppression (475) and Christians were no longer considered “atheists”(480). Eusebius of Ceasarea (260-339) defended Christianity against Jewish and pagan critics (478), but he “founded the political philosophy of the Constantinian state” (479) where the unity between the church and state were upheld. The Edict of Toleration (311 AD) marked the end of persecution as long as Christians do not pose as a threat to the state (479). Constantine embraced Christianity as a state religion—in the Edict of Milan (313 AD)—through the influence of Hosius, Bishop of Cordova; but without any intention to leave his allegiance from the Sun God (483-4). The relative completion of religious freedom was accompanied with the disposal of the immortal gods as protectors of the empire (486). In fact, Sunday became the day of worship in honor to the Sun God, free from any legal proceedings, but not “as the Lord’s Day” in the edict of Constantine in AD 321 (488).

The impact of Constantine to Christian church was immense. The official church began to hoard vast material possessions and the status of the clergy suddenly changed (487). The few church’s elite usurped extraordinary power in politics, as well as in ecclesiastical order. Hostilities towards the Jews developed also (488). But the union between the church and state did not stop the schism among the churches. Donatus of Casae Nigrae pursued a major controversy in 312 AD that led to a lasting dispute concerning the validity of the traditores’ authority in the church. Added to this is the Arian controversy concerning the relationship of Christ to the Father, hailing that “there was when he was not,” meaning the Son is a “creature.” Constantine’s developing role in these major disputes revealed that he assumed himself as the pontifex maximus (chief priest) and/or Vicar of Christ (491). In the Council of Nicaea (312 AD), in particular, he used his political influence to arbitrate victory in church disagreement. Dealing with Arianism, he introduced the term “homoousios” (consubstantial) which became the core belief in the Council of Nicaea (499). Schism was far from over. His impact in the church included the use of public funds to support building churches in major cities and also the compilation of the Scriptures (502-3). He assumed himself as the protector of Christians beyond the border of his empire (503). During his reign, the official church became mission minded and expanding geographically while there was a “steady accumulation of property” among the clergy and the state-church as a whole (504). After his death in 22 May 337, some of his successors followed his edicts and policies of using religion as main authority in gaining power in politics. The integration of Christianity into the area of politics became an event that will make repercussions to the next generations of church-state relations.