Peace of the Church
The "Peace of the Church" is a designation usually applied to the condition of the Church after the publication of the Edict of Milan in 313 by the two Augusti, Western Roman Emperor Constantine I and his eastern colleague Licinius, an edict of toleration by which the Christians were accorded liberty to practise their religion without state interference.
Background[edit]
The Romans thought of themselves as highly religious, and attributed their success as a world power to their collective piety (pietas) in maintaining good relations with the gods. The Romans were known for the great number of deities that they honored.[1] The presence of Greeks on the Italian peninsula introduced some religious practices such as the cult of Apollo. The Romans looked for common ground between their major gods and those of the Greeks (interpretatio graeca), adapting Greek myths and iconography for Latin literature and Roman art. According to legends, most of Rome's religious institutions could be traced to its founders; this archaic religion was the foundation of the mos maiorum, "the way of the ancestors" or simply "tradition", viewed as central to Roman identity. Through interpretatio graeca and romana, the religions of other peoples incorporated into the Roman Empire coexisted within the Roman theological hierarchy.
The Judeo-Christian insistence on Yahweh being the only God, believing all other gods were false gods, could not be fitted into the system. Their scruples prevented them swearing loyalty oaths directed at the emperor's divinity. More particularly, the refusal of Christians to pay the Jewish tax[2][3] was perceived as a threat not just to the state cult, but to the state itself, leading to various forms of persecution. The emperor Decius (249 - 251) issued edicts that imposed hard restrictions on Christians, a policy continued by his successor Valerian. With the accession of Gallienus (r. 253–268), the Church enjoyed a period of nearly 40 years with no official sanctions against Christians, which Eusebius described as the "little" peace of the Church. In 311, Galerius published an edict from Nicomedia officially ending the persecutions.
Constantine's Edict[edit]
Complete amnesty and freedom were attained two years later when Emperor Constantine, after defeating Maxentius, published early in 313 with his colleague Licinius the famous Edict of Milan by which Christians were guaranteed the fullest liberty in the practice of their religion.
In addition to removing the ban from the Christians, Constantine ordered that the property of which they had been deprived during the persecutions by seizure or confiscation should be returned to them at the expense of the State. For the Christians the immunities and guaranties contained in this act had most important results. Then for the first time it became possible to observe publicly the liturgy in its fullness, and seriously and earnestly to attempt to mould the life of the empire according to Christian ideals and standards. The joy of the Christians at this change in their public status is admirably expressed by Eusebius in his "Church History" (X, ii).
Other uses[edit]
The term "Peace of the Church" is also applied in England and Ireland to the end of persecution that followed the Acts of Catholic Emancipation (1778-1926); in Germany, after the Kulturkampf.
See also[edit]
- Little Peace of the Church, a nearly 40-year period of tolerance in the 3rd century
- Peace of God
- Constantinian shift
Notes[edit]
According to James Carrol's Constantine's Sword: The Church and the Jews,[4] Constantine's interest in legalizing Christianity was essentially political and represented the beginning of a state-sanctioned religious affiliation that grew with time to encapsulate what is now known as Europe. That religion-state relationship across Europe's various kingdoms eventually fractured with the Protestant Reformation or Revolt led by Martin Luther, John Calvin and Henry VIII's defiance of the Vatican and establishment of the Church of England.
References[edit]
- ↑ For an overview of the representation of Roman religion in early Christian authors, see R.P.C. Hanson, "The Christian Attitude to Pagan Religions up to the Time of Constantine the Great" and Carlos A. Contreras, "Christian Views of Paganism" in Aufstieg und Niedergang der römischen Welt II.23.1 (1980) 871–1022.
- ↑ Historians debate whether or not the Roman government distinguished between Christians and Jews prior to Nerva's modification of the Fiscus Judaicus in 96. From then on, practising Jews paid the tax, Christians did not. Dunn, James D.G., Jews and Christians: The Parting of the Ways, A.D. 70 to 135, Wm. B. Eerdmans Publishing (1999), ISBN 0-8028-4498-7 Search this book on
., Pp 33-34.; Boatwright, Mary Taliaferro & Gargola, Daniel J & Talbert, Richard John Alexander, The Romans: From Village to Empire, Oxford University Press (2004), ISBN 0-19-511875-8 Search this book on ., p. 426.;
- ↑ Wylen, Stephen M., The Jews in the Time of Jesus: An Introduction, Paulist Press (1995), ISBN 0-8091-3610-4 Search this book on ., Pp 190-192.
- ↑ Sullivan, Andrew (Jan 14, 2001). "Christianity's Original Sin".
According to the author, the relationship with the Jews is the central issue in the history of the church
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). . Catholic Encyclopedia. New York: Robert Appleton.
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