For the last half year I've been looking into possible dynamic parallels between the Christian takeover of Roman politics with our current Wokeism political & institutional takeover. The main idea supposition is rooted in Peter Turchin's elite overproduction model for secular dynamics. This is a predictive model for great awakening cycles. In case you didn't notice - we're in a major one.
I've enjoyed the non-technical Fall of Civilizations podcasts. The images (in those that have them) are great.
I've started to go through the classic Decline and Fall of the Roman Empire, but its not terribly good. Maybe you just need to be in the mood for its type of romp.
My latest big find is Gabriel Gardan's The Relationship Between Church and State during the 4th Century. It's a very nice find. Beyond getting the reference for the main 4th century historian (Glen Thompson), it has a number of very dynamically relevant quotes.
The first signals of the cruel Christians persecution started in the Eastern part of the Empire, where Diocletian and Galerius governed during the year 298. Under the pretext of purging the army of any dangerous elements, a significant number of Christian soldiers were martyred. Around the year 300 the loyalty of the soldiers became a capital matter for the imperial politics. In this context the Caesar Galerius in the East and Maximian in the West started promoting their anti-Christian politics. As a result of their refusal to participate to the acts of sacrifice, the Christian soldiers were to be accused of lack of loyalty towards the Empire and its leaders. Moreover, the failure of the worshiping acts was attributed to the presence of the Christian soldiers at these sacrifices, where they would mark their own foreheads with theeternal sign”
On the 23rd of February 303 the Christian cathedral of Nicomedia was devastated, and the following day an edict was made public stipulating that the followers of the Christian religion could no longer occupy the designated official functions and dignities. The Christian churches had to be demolished, the Scriptures and the religious books were to be burnt, the liturgical vessels were to be confiscated, and the meetings were forbidden. In order to stop any complaints regarding these regular abuses, the complaints brought in front of the judges had to be preceded by acts of sacrifice on altars placed at the entrance of the judging courts. The ones that refused to apostasy were punished, and the punishment was always an exemplary one
As Constantine takes over we start to see him settling the differences between Christian sects. Constantine expressed his belief that “the greater the honor towards divinity, the greater the goodness manifested regarding the public matters, and from the letters of the convocation of the synods against the Donatists, there resulted the belief promoted by Constantine regarding his duty, which was to make sure that the problems of the Church were solved by free consent during the assembly of the bishops19. The measures adopted in favor of the Church aimed at two main levels: the life of Church itself and the relations of the Church with the world, with pagans and with the Jews.
Constantine did not limit himself to these measures. He started to interfere with the doctrinaire problems of the Church. The problem was brought forth by the dissident Donatist branch of the Church in North Africa which stated that the emperor should judge and intervene in the internal disagreements. There was in history a precedent in this sense. The eastern bishops were in a dispute with the heretic Paul of Samosata, and asked the emperor Aurelian to settle the dispute. Aurelian established a precedent himself, by bringing the problem to the attention and the judging of the bishop of Rome and soliciting a solution. Initially Constantine intended to adopt a similar solution, and in the year 313, he asked the bishop Miltiades of Rome to judge the matter. The protests of the Donatists determined him to establish another precedent, this time around in favor of the Church, and decided to summon a synod at Arelate, in the year 314, where bishops from the West were invited to participate and analyze the doctrinaire and disciplinary dissensions that divided the Church in the North of Africa.
Following this line of precedents, we must mention alongside Constantine’s decision to summon the synod, another precedent which targeted the assurance of the necessary means for the travel of the bishops in order to reach an optimal development of the activity of the synod. Due to the fact that the decisions of this synod were not accepted by the Donatists, Constantine went further and acted by force, via imperial decrees and via the armed hand of the state, in order to reestablish the order in the Church28. Harold Drake believes that it is not exaggerated to consider that the formal relations between the Church and the Roman Empire follow directly the steps Constantine followed in order to solve the controversy. The Donatists episode revealed Constantine’s option and his involvement in the life of the Church in general, and especially in the theological disputes.
In the year 337, at Constantine’s death, the governance of the Empire was taken over by his three sons: Constantine II (337-340), Constantius II (337-361) and Constant 194(337-350). Their reign is marked by political and ecclesiastic confusion. From the point of view of the church, the period overlaps with the second stage of the Arian crisis. Their religious politics was confusing: on the one hand they continued their father’s tendency to favor and privilege Christianity; on the other hand they interfered more and more with the Arian theological disputes, manifesting equivocal attitudes towards the heretics, intentionally ignoring sometimes the decisions of the synods. The most faithful image of this period is represented by the case of the intransigent Nicene bishop Athanasius, dismissed and put back in his chair, exiled, self-exiled, blamed and adulated.
the Jews were not allowed to buy Christians as slaves (CT 16 .9.2); the sons of the clergy young and poor were exempt from some public obligations (CT 16.2.11); tax exempts and other privileges of the clergy were confirmed and extended (CT 16.2.8-9). Special laws that bring new elements are the ones regarding the pagans. In the year 341 the pagan sacrifices were forbidden, and in the year 346 the temples of the cities were closed (CT 16.10.2-4). The situation did not register significant changes after 350 when Constantius II remained the only leader of the Empire. He continued to promote laws favoring Christianity and the Church: some properties of the clergy were exempt from taxes (CT 16.2.10); the capital punishment was established for the ones that raped widows and nuns (CT 9.25.1); all the properties of the Church were exempts from taxes (CT 11.1.1); the monks were exempt from the state obligations (CT 16.2.16). The legislation against pagans and Jews became more and more restrictive and the Christians that were converted to paganism were to lose their properties (CT 16.8.7);
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