CONSTANTINE AND

THE RISE OF CHRISTENDOM.

E C U M E N I C A L I N S T I T U T E O F D I S TA N C E
THEOLOGICAL STUDIES.

Course: Associate Diploma.

LTh course: CHC206 Church and Society.

Presented by: Jeff Haines.

© 2006

http://resurge.angelfire.com/
 Table of Contents

TABLE OF CONTENTS 2

A. INTRODUCTION 3

B. NOMINALISM 4

C. STATE CONTROL 6

D. POWER 8

E. CONCLUSION 10

F. BIBLIOGRAPHY 11

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 A. Introduction

Ambrose (373-97) is reported to have stated, ‘it is better to be persecuted by the

emperors than to be loved by them? 1’ This is an interesting statement, especially as it

was made probably about the time that Christianity was recognised as the official

religion of the empire by Emperor Theodosius (379-95) in 380 AD, only seventy years

after the rise of Constantine to the Imperial throne and the beginning of toleration (the

Edict of Milan, 313) towards all religions, with favouritism towards Christianity. Within

that seventy year period the Church went from being a community living on the margins

of the Empire to being at its centre. This new situation gave the Church great

opportunities, with advantages and disadvantages, as well as many temptations that were

to test the integrity of the Church. Some would state that this was to be the triumph of

the Church and the beginning of the dominance of Christendom over Western

civilisation until the twentieth century. Or leaving us to agree with Hamman’s statement

that, ‘From that time on, the Church was to be imprisoned in a political and cultural

framework which dulled forever the fervour of the Gospel. 2’ and was therefore, to hinder

the life and mission of the Church right up to today.

1
Wall, 1996, p. 44.
2
Wall, 1996, p. 45.

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 B. Nominalism

The Church had gone through a period of varying levels of persecution, over the last

century before Constantine, which had challenged the Church’s own integrity. Questions

arose concerning apostasy and whether to readmit those who had relented to pressure

during periods of persecution, or whether the apostolate would be required to go through

a period of penance before being re-baptised; in other words; how do you judge what is

in a person’s heart? While the Church was still wrestling with this question the political

situation suddenly changed and so too, the way in which the Church considered

admitting people into the Christian Community.

Alan Kreider has made the observation that Church policy changed between pre and

post Constantine and has demonstrated this with regards to baptism. Prior to Constantine

there developed a mandatory period of up to three year for catechumens. During this

time the applicants were taught what it meant to be a Christian and the Catechist also

acted as a Spiritual Director. Upon final examination, the applicant was questioned as to

their nature and life, if acceptable, the individual was admitted to the Church via the

waters of baptism and allowed to partake in their first communion. During this final

examination the Catechist vouched for the catechumen in the areas; belief, and

behaviour, as Kreider states, ‘Transformed behaviour was indispensable to conversion. 3’

Post Constantine, the Church slowly eroded its policies as it became more

acceptable for aristocracy to be associated with Christianity. Before the fourth century

the Church predominately appealed to the lower classes of society, but as Imperial

favour grew appeal also grew to include the middle and upper (aristocratic) classes. This

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opportunity to incorporate influential individuals into the Church tempted her to

compromise the safe guards that had protected the Church and had been a crucial aspect

of the Churches discipleship. This resulted in the services of the Church, specifically

communion, were open to the public and the catechumen period began to diminish. Until

finally the declaration of the applicant’s faith became only a doctrinal statement. When

questioned before baptism the applicant’s catechist had only to testify to the individual’s

knowledge and not to their heart.

Baptism has rightly been an important sacrament to the life of the Church, especially

in acknowledging the faith of the individual and in providing them a sense of belonging

to the Body of Christ. Pre Constantine the new member knew that they were joining a

community of believers, who were being transformed into the image of Christ. But as the

Church moved closer to the State, that sense of belonging to a community became that of

belonging to an institution, especially when it became compulsory to be a member of the

Church.

3
Kreider, 1997, p. 51.

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 C. State Control

Prior to the question of what to do with those who had apostatised during times of

persecution, the Church had been efficient at working through its own issues, via local

councils, like the one described in the book of Acts chapter fifteen, by ascribing to the

teachings handed down by the Apostles and by initiating an authoritative structure, first

focusing on elders, to developing a more hieratical structure including Presbyters and

Bishops.

The differences of opinion began to form a schism within the Church, between the

Donatist Churches of Africa and the rest of the Church, predominately the Western

Churches, lead by the Bishop of Rome. This schism reached its peak shortly after the rise

of Constantine, and for some reason the Church forgot Paul’s advice with regards to

sorting issues out internally and not to seek out the guidance of the magistrates (1 Cor.

6:1-6). The Donatist party appealed to Constantine to arbitrate in the matter 4. This was

an action that the Donatists were later to regret, as the decision went against them and

probably left Donatus wondering, “What does the Emperor have to do with the Church?”

As with the emperors before him Constantine was concerned with the security of his

empire and he took a personal interest in this schism, which was centred in Carthage, the

bread basket of the empire. The invitation to arbitrate in this matter allowed Constantine

to assert his title of Pontifex Maximus, “Head of the religion(s) of the State, 5” over the

affairs of the Church. Constantine determined, ‘What more can be done by me, … more

in accord with my constant practice, and with the very office of a prince, than after

4
Frend, 1952, p. 147.
5
Wall, 1996, p. 42.

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expelling error and destroying rash opinions, to cause all men to agree together to follow

true religion and simplicity of life, and to render to Almighty God the worship which is

His due? 6’ The Church went from having its own autonomy to being under the control of

the State.

What were the implications of this for the Church? First, the State became the

guardian of orthodoxy rather than the Church. When that Orthodoxy looked to be

compromised, the emperor directed the Church to sort it out. This did have the benefit of

giving us the great Councils and the Creeds, but it also had its disadvantages. This

resulted in a proscribed faith and any decent was condemned as heresy. The term heresy

is derived from the word to choose or choice 7. The right to choose was therefore

controlled by the State.

Secondly, this control went beyond the realm of the Church and became a

temptation, especially once it was recognised as the official religion of the Empire. With

Imperial consent, the Church was able to oppress any group or individuals that did not

agree with this proscribed “Orthodox” faith, the oppressed became the oppressor 8 and I

have to agree with Chadwick that this resulted in a loss of freedoms and conscience for

the Church 9.

6
Frend, 1952, p. 158.
7
Andrews, 1999, p. 27.
8
c.f. Chadwick, 1967, p. 168.
9
Chadwick, 1967, p. 165.

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 D. Power

The Church was to face an even greater challenge to its integrity, but distinctly with

regards to the integrity and character of its leaders. This challenge actually had its initial

development before Constantine and took on new dimensions as the status of the Church

changed. This new dimension was politics.

As the Church grew so too did its support structures, leadership. The Apostles

appointed elders wherever they planted a new community10. By the time of Cyprian 11

this support structure had developed into a hierarchical system, with Bishops presiding

over geographical areas. Cyprian’s ecclesiastical thinking had three distinct

characteristics. First he distinguished between two classes; the laity and the clerical, and

Cyprian associated juristic/political qualities to the clerical class 12. Secondly, Cyprian

exalted the position of Bishop to being the authoritative voice over the Church, ‘without

the office of bishop there is no Church 13.’ And thirdly, Cyprian ascribed to the Bishop

the power to pronounce judgement and redemption “in Christ’s place 14.” Therefore,

‘Outside the true Church there is no means of grace and no salvation… 15’ Essentially

Cyprian had transformed the Church from a community with Christ at the head of the

Body, freely offering the gift of salvation. To a corporate body with the Bishop at the

head 16 controlling all that happens within their jurisdiction.

10
‘And after they had appointed elders for them in each church, with prayer and fasting they entrusted
them to the Lord in whom they had come to believe.’ (Acts 14: 23.)
11
Bishop of Carthage between c248-58.
12
Von Campenhausen, 1969, p. 270 & 271.
13
Von Campenhausen, 1969, p. 269.
14
Von Campenhausen, 1969, p. 283.
15
Von Campenhausen, 1969, p. 282.
16
Von Campenhausen, 1969, p. 269.

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 We can not say what was going on in Constantine’s thinking or as to what Bishop

Hosius was counselling him, but he must have recognised the value of the Bishopric

system and the power that it could have over the people. In 318 AD Constantine issued

an edit, following those that offer toleration and the restitution of property to the

Churches, giving the Bishops powers equal to the magistrates in hearing and determining

civil law suits 17. This edit enabled Constantine to integrate Cyprian’s Bishopric structure

into the Imperial political structure.

These positions of power came with new opportunities and temptations. First there

was the possibility to influence the morality of Society, or conversely the sacred could be

tempted by the world via the possibility of affluence, advancement in position or

corruption. This could be seen in the example of a Dalmatian Metropolitan’s extravagant

entertainment 18. Secondly, through the Bishops the State or the Church hierarchy could

control any dissent; if a group challenged the thinking of the “Church,” a Bishop could

be installed over them who ascribed to the “proscribed faith” to quell the schism.

Therefore the support structure of the Church went from one of humility and autonomy,

to one of pride, power and centralised control.

17
Jones, 1972, p. 99.
18
Chadwick, 1967, p. 164-5.

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 E. Conclusion

We can forever speculate about what if’s, i.e. what if the Church could have

endeavoured to remain separate from the State, how would that affect us today? The fact

is that the Church saw these historical events as an opportunity to extend its influence

and God’s kingdom on earth in answer to the Lord’s Prayer 19. Conversely the reality is

that these opportunities came with their own temptations, which had far reaching

consequences for the Church and meant that the Church ended up compromising its

integrity.

We see this in how the requirements for membership were diminished over time and

nominalism entered the Church. In the way the Church tried to influence the State, but

the State gained control over the Church. How the State used the Churches doctrine and

ecclesiastical structure to control the institution and its members. And how those in

positions of power could have their integrity tested, total power corrupts totally.

This integrating of the Church within the State saw the rise of Christendom in the

Western world, with the State in control until the 19th century. In many aspects the

Church still has a Christendom mentality which is now isolating it from society. I

believe it is now time for us to re-evaluate the compromises the Church made in the 4th

century, acknowledge the consequences, and discover afresh how the Church is to

interact with society today.

19
Matt 6: 10.

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 F. Bibliography

Andrews, Dave. (1999). Christi-Anarchy. Oxford, Lion Publishing.

Chadwick, Henry. (1967). The Early Church. Harmondsworth, Penguin Books Ltd.

Converting the Empire. (1998). Christian History, Issue 57, 17 (1).

Frend, W. H. C. (1952). “The Donatist Church.” in LTh CHC101 Church History to 500
A.D.: Readings, Volume 1. Christchurch, New Zealand. Ecumenical Institute of
Distance Theological Studies.

Frend, W. H. C. (1982). The Early Church. Minneapolis, Fortress Press.

Jones, A. H. M. (1972). “The Conversion of Constantine.” in LTh CHC101 Church

History to 500 A.D.: Readings, Volume 1. Christchurch, New Zealand.
Ecumenical Institute of Distance Theological Studies.

Kreider, Alan. (2002). Conversion and Christendom: An Anabaptist Perspective.

Retrieved September 3, 2004, from http://bocs.hu/rcmenno.htm

Kreider, Alan. (1997). Conversion and Culture In Early Christianity. Retrieved

September 3, 2004, from http://libro.do-
bunkyodai.ac.jp/ronshu/Ronsyu_No3/Bunkyoudai_Ronsyu_No3/04Alan.pdf

Kreider, Alan. (1995). Worship and Evangelism in Pre-Christendom. Cambridge, Grove

Books Ltd.

Murray, Stuart. (?). Christendom and Post-Christendom. Retrieved September 3, 2004,

from http://www.postmission.com/articles/christendom-murray.pdf

Murray, Stuart. (?).Living on the Margins. Retrieved September 3, 2004, from

http://www.churchnext.net/living_meatdrink_margins.shtml,
http://www.churchnext.net/living_meatdrink_margins2.shtml and
http://www.churchnext.net/living_meatdrink_margins3.shtml

Von Campenhausen, H. (1969). “Cyprian and the Episcopate.” in LTh CHC101 Church
History to 500 A.D.: Readings, Volume 1. Christchurch, New Zealand.
Ecumenical Institute of Distance Theological Studies.

Wall, Terry. (1996). LTh CHC206 Church and Society: Study Guide. Christchurch, New
Zealand. Ecumenical Institute of Distance Theological Studies.

Wood, H. D. (n.d.). “The Church: Is it God’s City?” in LTh CHC206 Church and
Society: Readings. Christchurch, New Zealand. Ecumenical Institute of Distance
Theological Studies.

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