Unit 2 Constantine and the transformation of Rome and Constantinople Flashcards
Introduction
The Dominate or Late Antiquity (as oppose to Classical Antiquity) or the later Roman Empire - An important nee ingredient was religious change
The emergence of a new Christian imperial identity
Constantine’s new city - Constantinople
Eusebius’ (Christian bishop of Caesarea) ‘Life of Constantine’
2.1 The bigger picture: Diocletian and Constantine
Constantine born 272 CE
272CE Aurelian defeated Queen Zenobia of the breakaway kingdom of Palmyra (which extended from Syria to Egypt)
272CE Aurelian abandons Dacia north of the DAnuve, and reunited the Roman empire by defeating the Gallic empire (in 274CE was ailed as ‘Restorer of the World on coins)
A 274 he was murdered by his Praetorian guards leading to six emperors over ten years until stability regained by Diocletian
Three is transformation, reform, recovery, stability, growth and the odd hiccup. Moving into the 4th century reform and recovery come to the fore
2.1 The bigger picture: Diocletian and Constantine II
One short-lived political reform ‘the college of the emperors’ a period of rule known as the tetrarchy (one of four hint rulers) enhances effectiveness and political control but also multiples bureaucracy
Practice and appearance of imperial power transformed by the restructuring of the imperial administration, ceremony and dress
Christianity went from being a persecuted minority belief to a favoured state-sponsored imperial religion
2.1 The bigger picture: Diocletian and Constantine III
Diocletian credited with instituting political, military and economic reforms that’d to the empire’s recovery, though Woolf argues that the empire changed through a process of continual transformation, small adaptions/accommodations and pragmatic responses - not the implementation of a grand plan.
Constantine gives the impression that he he had a plan for the empire, or, rather, that there was a plan for Constantine
2.2 Sources for Constantine’s reign
Eusebius’ ‘Life of Constantine’
Eusebius - contemory of Constantine 260-339CE and met him. His history may be reliable though criticised in OCD in that he \creates the impression of a harmonious consistent imperial religious ploy’ from the start’ His object is not objectivity more persuasion with a Christian flavour and a a distinct opinion on imperial matters - it is also scribed as ‘unfinished’, with ‘inconsistencies’ and of ‘suspect’ authorship
2.2 Sources for Constantine’s reign III
Cameron (OCD) describes Eusebius as an apologist, his writings aimed at defending Christianity or attacking paganism - Eusebius tells his that his ‘Life; will be limited and biased? - well at least we know what his agenda was
He tends to omit the secular or unpraiseworthy - Christian bias, uses a ‘letter from Constantine to the epee of the provinces’ as evidence - using a source as an academic study enhances (so he thinks) Eusebius’ credibility
Constantine believed in his ‘God given’ authority, God’s purpose, the religious motivation for his victories
Cameron considers it a work of literature rather than a source of information
2.3 Constantine and Rome
312CE Constantine movie against Rome (Maxentius) he had a vision in the sky (cross, P X (chi-rho) Eusebius describes it as a ‘cross shaped trophy with text which said ‘by this conquer’ convinced by Lactantius that he has been chosen and he will conquer he gets his soldiers to paint heir shield wit this symbol and defeats Maxentius eat the battle of the Milvian Bridge
Constantine builds a triumphal arch - at Malborghetto
2.3 Constantine and Rome II
The PX is forwarded as the ‘salvific’ Theology leading to salvation sign of the authority of Rome and of the protection of the whole empire
Constantine draws on a deeper past for his imagery in coins and statues perhaps even a more Hellenistic one, by forging test connections with Rome’s past he reinforces (As previous emperors had done) his legitimacy and attachment to the past and his great predecessors (save for religion of course)
He used places, history, culture and the deeply embedded tradition of Roman culture to make his mark (Associate himself) with the city of Rome
2.3.1 The Christianisation of Rome
He built many churches - Christianisation (as problematic a word as Romanisation apparently)
Christian practice originally took place in private houses - ‘titluli’, no template for churches as such so basilica used
Constantine’s gift of land/churches linked the church and the empire (and continued on into the Middle Ages) for the church these gifts are a reversal of fortune, linked churches to provincial properties and hooked the church into the empire’s system of values
Christianity is yet another ingredient in the network of imperial cultural diversity OR was it a new form of globalisation?
2.4 Constantine’s city: Constantinople as a new Rome
Built on the site of the Greek city of Byzantium (founded 7th C BCE), strategically located and strategically well placed between the Mediterranean and Black seas.
Constantine renames it Constantinople, Porfyris refers to its ‘altera Roma’ - ‘another Rome”’
2.4 Constantine’s city: Constantinople as a new Rome
Eusebius enthuses boy Constantinople’s churches Zosimus, a non-Christian tutor writing in the early 6th Century mentions the pre-existing Severan city and fails to mention ‘any’ Christian buildings and talks instead of the ancient dieties whose statues Constantine had brought tp the city, reflecting his (Zosimus’) traditional beliefs _ An example of ‘selective writing’ on their parts
Constantine’s mausoleum might also be interpreted as assimilating imperial cult with Christian worship - a transition? Constantine did emphasise Christianity and Eusebius certainly promoted/wrote to promote it and it did change the direction of religious practice i the empire from that time on
Constantine’s edicts and councils
Edict of Milan, a proclamation that permanently established religious toleration for Christianity within the Roman Empire. It was the outcome of a political agreement concluded in Milan between the Roman emperors Constantine I and Licinius in February 313.
“Nicene Creed.” (Arianism refuted Christ’s rank as the son of God and the trinity) - Council of Nicea took place in AD 325 by order of the Roman Emperor Caesar Flavius Constantine. Nicea was located in Asia Minor, east of Constantinople. At the Council of Nicea, Emperor Constantine presided over a group of church bishops and other leaders with the purpose of defining the nature of God for all of Christianity and eliminating confusion, controversy, and contention within the church. The Council of Nicea overwhelmingly affirmed the deity and eternality of Jesus Christ and defined the relationship between the Father and the Son as “of one substance.” It also affirmed the Trinity—the Father, Son, and Holy Spirit were listed as three co-equal and co-eternal Persons.
