Before the Battle of the Milvian Bridge, Constantine ordered his men to paint their shields with a Christian symbol - probably the chi-rho, but possibly a cross with the head turned into a letter V. It was a temporary gesture, probably not repeated in any of his subsequent campaigns. Although the emperor's closest bodyguards seem to have continued to carry shields bearing the chi-rho, the rest of the army kept their traditional insignia, some of it pagan. This was still true at the end of the century and most likely had more to do with unit pride and tradition than particular beliefs. In 312 it was a one-off gesture, intended to inspire his men with the belief that they had divine aid. On a practical level, it also helped to identify the soldiers - always a problem in a civil war fought between armies with identical uniforms and equipment."
The inspiration for Constantine's order was variously explained, and it is likely that the story grew in the telling. The earliest account in Lactantius speaks of the emperor having a dream the night before the battle in which the Christian God instructed him to do this. Later, after Constantine's death, his biographer Eusebius claimed that the emperor himself had spoken of an earlier omen, when he and his army looked up at the noon sun and saw the symbol of a cross against it, with the words in Latin, `by this conquer' (hoc signo victor eris, or `in this sign you will conquer' in the slightly fuller Latin, although the text gives it in Greek). That night Jesus appeared to him in a dream and explained that using the symbol would bring him victory. In the end, the details do not really matter. Constantine believed that the Christian God had promised and then delivered victory. He was not the first Roman leader to believe that his career was guided by divine help, only his choice of deity was different.'9
The Christian God had demonstrated His power and this was the basis for Constantine's conversion to Christianity. His army from now on marched under a special flag called the labarum, its top decorated with a chi-rho. Allying with Licinius, the two confirmed the Christians' freedom to practise their religion granted by the dying Galerius, but went further, returning confiscated property, including the sites of demolished churches. Eager not to alienate anyone, the two emperors stated that current owners would be compensated. (Traditionally this agreement is known as the Edict of Milan, although - as very many scholars have pointed out - it was neither technically an edict, nor was it issued at Milan.) The subsequent struggle between Licinius and Maximinus Daia was painted in religious terms. The story circulated that Licinius was visited by an angel the night before the critical battle and given a special prayer for his soldiers to repeat. The wording was more generally monotheistic than specifically Christian, but his overwhelming victory seemed proof of its efficacy. Later, when war broke out between Constantine and Licinius, there was an effort to portray this as a new crusade, but there is no convincing evidence that the latter was ever seriously hostile to the church. Perhaps he believed that many prominent Christians were sympathetic to his rival and so mistrusted them, but it is unlikely to have gone further than this. Nevertheless, marching behind the labarum, Constantine's forces were victorious.2O
There were Christians fighting in Constantine's army, but also plenty of pagans, and doubtless more without especially strong formal beliefs. He did not win because he had harnessed a great pool of manpower previously ignored or marginalised by the state. All the evidence suggests that at the beginning of the fourth century Christians were a minority in the overall population. It is also regularly asserted that they were a small minority, but this is by no means clear. As usual, there are no reliable statistics, and, of course, we do not even know how big the empire's population was. One recent study suggested that Christians represented io per cent of the total, but this remains purely conjectural.2'
It is very unlikely that the numbers were smaller than this, and they may as easily have been two or three times higher. We know most about the churches in the eastern provinces, including Egypt, hear quite a bit about those in North Africa, know something about the Church in Rome, but very little indeed about Christian activity in the western provinces. In some areas in the east Christians may locally have been in the majority. Armenia was the first country in the world to become formally Christian when its king converted early in the fourth century. This further increased its closeness to Rome when Constantine fought his way to control of the entire empire. Fairly quickly, Christians living under the Persian kings found themselves under suspicion of sympathising with the Roman enemy.22
It is important not to view religious groupings too simplistically. The divide between Christian and pagan was fundamental to the former, but often far less clear to the latter. Pagans were most certainly not one homogenous group, and many would not necessarily have felt any par ticular sympathy with others who were seen as pagans by Christians. Christianity was far more organised than any substantial pagan cult. It had its own scriptures, supplemented from the very beginning by an ever-expanding literature discussing doctrine, commemorating martyrs and justifying its beliefs to outsiders. Christians sought to convert others to their beliefs in a way that was again highly unusual compared to other established religions. Associated with most Christian communities would have been many people with an interest in and sympathy for the faith, but who had not yet made a firm commitment. Over time some of these would do so, others would drift away and some would simply remain as they were on the fringes. When considering Christian numbers we need to be aware both of this diversity and of a whole range of levels and permanence of commitment."
It is also a mistake to speak too rigidly of a single Church. There were many Christian communities, each distinct in its origins, sometimes its practices and, at times, its doctrine. A division might also be based on language. There was a large Syriac-speaking Christian community in the eastern provinces that seems to have had markedly different traditions to Greek Christianity. Even those churches that would soon come together to form the orthodox Catholic Church were not as uniform as they would become. We should not let hindsight make us assume that its institutions sprang into being instantly, rather than developing over a long period.
The Christian Emperor
Constantine won control of the empire through military force. The support of Christians was an asset, but a relatively minor element in his success. Yet there is no good reason to doubt that the emperor genuinely believed his victory was given to him by God. Virtually every scholar would accept this, although for a long time there was a rather fruitless debate over the question, some preferring to see him as an utterly cynical pragmatist. Apart from oversimplifying human character, this ignored three fundamental points. The first is that individuals respond to religious conversion in different ways. Change in their behaviour and attitudes may be swift or gradual. We should remember that Constantine is unlikely to have had especially detailed knowledge of Christian doctrine before he converted, although it is claimed that he subsequently spent long hours studying the scriptures. Secondly, his faith is often measured against an especially rigorous and rigid ideal, so that he must not only be an enthusiastic supporter of Christianity, but implacably hostile to every other belief system. Constantine was no zealot, but scarcely any Christians at this period seem to have wanted to compel pagans to convert. Finally, Constantine was not just another army officer or private citizen, but the emperor. He spent over half of his reign in a state of rivalry with competitors for power, and often in open war. Like Diocletian before him, his first priority was surviving, and reforms came later and gradually. Simply staying in power and running the empire occupied most of his time and effort.14
This last point is all too easily lost in accounts of Constantine's reign, which stay focused almost exclusively on the Church. Christian communities certainly benefited greatly under his rule. Not only was their religion granted formal acceptance by the state, but Constantine was generous in funding the construction of grand church buildings. Some of the first of these were in Rome. The praetorians and other guard units stationed in Rome had supported Maxentius
and were disbanded after his defeat, and what is now known as the Church of St John in Lateran was constructed on the foundations of the demolished barracks of the guard cavalry. The Church of St Peter was built on the Vatican Hill where tradition maintained that the Apostle had been buried after his martyrdom under Nero. Given that the site was associated with the grand circus of Nero, it is highly probable that this was in the right place. These and the other churches built by Constantine were not designed like pagan temples, although over the following centuries many of the latter would be taken over and remodelled as churches. Instead, their layout drew more inspiration from the basilica, the traditional Roman meeting place for conducting public business. They were large, with high and often vaulted ceilings allowing large numbers of people to gather.25
Constantine built a considerable number of churches, although the scale of his activity in this respect was exaggerated by Christian authors such as Eusebius. There are few traces of new churches in Asia Minor, although this may have been because the local Christian communities did not consider them necessary. Yet, just like the tetrarchs, Constantine was a prolific builder of other monuments, adding another bath complex to Rome. Several of those in the city were completions of projects already begun by Maxentius - most notably the huge basilica whose remains tower over the Forum today. This contained a monumental statue of Constantine himself."
The Arch of Constantine was similarly the reshaping of a monument already begun by his defeated predecessor. Sculptures were plundered from earlier artworks, and the faces of emperors such as Trajan, Hadrian and Marcus Aurelius recarved to show Constantine hunting and offering sacrifice. The text of the inscription is monotheistic but vague, speaking of Constantine defeating his rival `through the greatness of his mind' and `with the inspiration of the divinity'. Other slogans were deeply traditional, naming him as `the Liberator of the City' and `Founder of Peace'. In contrast, the reliefs showing scenes from his Italian campaign including the Battle of the Milvian Bridge were unprecedented, for no one had depicted the defeat of other Romans in a permanent monument. The Arch of Severus showed only scenes from his Parthian campaign and ignored his victories in civil wars. Attitudes may well have changed, for there is no record of any criticism of this .17
Constantine's greatest project was the conversion of the city of Byzantium into the great metropolis of Constantinople. Again, it is important not to assume that he always intended the city to become what it would later be - the capital of the Eastern Empire and the new Rome. It is better to think of it in the context of the tetrarchic practice of developing certain cities such as Nicomedia and Trier. Constantine's concept was probably grander, since he had made himself sole emperor and wished to celebrate his victory. Artwork was brought from all over the empire to ornament Constantinople. Christian claims that there was no trace of pagan cults in the city were exaggerated. There was a large nude statue of Constantine as the sun god on top of what is now known as the Burnt Column, and there were a few temples, mostly on existing foundations. Yet it is fair to say that it was an overtly and overwhelmingly Christian city. Strategically, Constantinople was well placed for an emperor who might wish to move either eastwards or to operate on the Danubian frontier. This in part explains why in time it would outstrip the other tetrarchic capitals."
Constantine did take gold statues and goods from many pagan temples to use in his new projects. A few temples - chiefly ones associated with particularly extreme customs such as ritual prostitution - were shut down altogether. In contrast, other communities sought and received imperial approval to build new temples. Some were associated with the imperial cult, something that had always been more to do with displays of loyalty than piety. Coinage continued to employ well-established pagan imagery for much of the reign, and the emperor himself remained the pontifex maximus - the most senior priest of Rome."
Legislation did sometimes reveal the emperor's Christian beliefs. One law banned owners from tattooing a slave's face, since all men were made in the image of God and it would be wrong to deface that image. There was some restriction on animal sacrifice, but the details of this and how strictly it was imposed at this stage are unclear. Crucifixion was banned, but the death penalty remained and was often imposed in extremely vicious ways. Female slaves who permitted girl children in their charge to be abducted were to be killed by having molten lead poured down their throat. Constantine was particularly keen to punish adultery and other sexual crimes. Yet, while this no doubt chimed with his new beliefs, there was a long tradition of similar legislation stretching back to Augustus. His only break with these earlier laws was to remove the penalties imposed on those who had no children. The tiny minority of Christians who chose a celibate life were not to suffer for this.3°
Christian bishops and some other priests were granted exemptions from undertaking magistracies and other expensive services for their local community. The same privilege was later extended to Jewish rabbis and synagogue leaders. A few of Constantine's pronouncements are overtly hostile to the Jews as the killers of Jesus, but his actions were not markedly more anti-Semitic than those of many earlier pagan emperors. The Jews were again forbidden to seek converts or to attack those of their own number who converted to Christianity."
Constantine was eager to promote unity amongst Christians and involved himself with two major disputes within the Church. The first was not about doctrine, but was a consequence of the tetrarchic persecution in North Africa. At the time some priests had fled and others came close to collaboration, handing over books they claimed to be scriptures. Others had faced torture and death, while some had the good fortune never to be arrested. When it was all over, a group dubbed the Donatists - their leader was called Donatus - refused to readmit into fellowship those who had fled or collaborated, let alone permit them to resume their priesthood. The dispute came to a head when the Donatists refused to accept the appointment of a certain Caecilian as bishop of Carthage because he was seen as too lenient. There may well also have been a fundamental clash of personalities on both sides. The Donatists appealed to Constantine, just as the congregation in Antioch had once petitioned Aurelian, but with the difference that the emperor was now a Christian. Constantine decided that the issue should be judged by the bishop of Rome. The latter opted to employ the traditional format of Roman justice, but the Donatists' representatives were either unaware or unprepared for this and their case was quickly dismissed. However, they refused to accept this and the result was a schism in the Church in North Africa that persisted for generations."
The other major dispute would also prove an enduring one, but this time the matter was one of doctrine. Fierce debate raged over the precise nature of the Trinity - God the Father, God the Son and God the Holy Spirit. In many ways the arguments show the deep influence of the ways of thinking promoted by the major philosophical schools, with their obsession with specifically categorising things. It was an indication of just how many Christians had received a traditional education, rather weakening the frequently repeated claim that they were invariably of humble status and ignorant. One group known as Arians - it followed the ideas of a presbyter in Antioch named Arius - argued that the Father must have had an earlier, higher existence. Therefore, as the Son, Jesus was, however marginally, not the equal of the Father. In 325 a council was summoned and met under imperial patronage at Nicaea. Constantine was present, but seems to have acted as an interested layman and did not actually take part in the debate. Eventually, it produced a creed in which the Trinity was described as `of the same substance' (homoousios in Greek). Constantine himself was credited with backing and perhaps devising this term. Arius and others who refused to accept this were exiled, although subsequently recal led.33
Constantine repeatedly stated that his rule was sanctioned by divine favour. As the reign progressed this became explicitly the support of the supreme, Christian God. He was chosen to govern the empire just as bishops were chosen to shepherd their congregations. Yet it is striking fro
m the beginning how concerned Constantine was to show that bishops were independent and to respect the decisions of church leaders. They acquired the right to dispense justice in church disputes. Christians were also encouraged to enter imperial service and doubtless some people `converted' in the hope of winning the emperor's favour. Plenty of pagans continued to enjoy very distinguished careers under Constantine, as indeed did Arians and other members of Christian sub-groups. Far more important than issues of beliefs were competence, connections and, most of all, loyalty.34
Focusing on Constantine's faith all too easily obscures just how traditional most of his behaviour was. His style of rule was essentially similar to that of recent emperors, and especially Diocletian - so much so that it is often difficult to tell which of the two initiated a reform. The division of the army into frontier-based limitanei and the comitatenses, in theory kept at the more immediate disposal of the emperor, became more formal. The massive increase in bureaucracy also continued, the various departments of government taking firmer shape. By the end of Constantine's reign there were five praetorian prefects and their role was entirely civil. There were changes in detail to the provincial organisation, and rather more major alterations to the tax system and coinage. Yet, on the whole, the continuity with Diocletian's reign is far more striking than any changes.35
How Rome Fell: Death of a Superpower Page 23