By Johannes Roldanus
The Church within the Age of Constantine offers a elegant theological screening of the doctrinal and moral pondering through the fourth century. concerning biblical necessities to historical cosmology and anthropology, Roldanus makes use of the idea that of ‘contextualisation’ to understand this approach. He makes transparent that, notwithstanding a lot the successful positions have been depending on the interfering of the kingdom, the theological mirrored image went however its right means, conditioned because it was once through a number of understandings of salvation-in-Christ. there has been a typical difficulty to narrate salvation to an important parts of the present tradition. supplying types for mirrored image on inculturation, this research is helping scholars to target the necessities and to shape and unprejudiced opinion in this an important interval of historical past.
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Extra info for The Church in the Age of Constantine: The Theological Challenges
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These motives had their impact on Constantine’s preference for the Christian religion, a choice which, in its turn, acted so profoundly upon Christian life and thought. The immediate political context was determined by the administrative, economic and military dangers that made the Empire crack both on its borders and internally. 1 The administrative instability was aggravated by the attacks of Germans and Persians on the northern and eastern borders and by local insurrections. It was against this background that two energetic leaders tried to consolidate and unify the extended territory of their empire by introducing vigorous reforms.
Preliminary remarks Constantine inaugurated a new approach to public worship and freedom for the Christians, and he did so with consistence. 14 What can we know about the background of this remarkable choice for Christianity by a pagan Roman emperor? Dealing with Constantine’s religion, a distinction must be made between his personal religious evolution and his public gestures, measures and propaganda. The latter aspect is easier to demonstrate than the first, but there is no good evidence for the theory that the first aspect is not relevant at all.
Church attendance was threatened with capital punishment. But again, the persecution did not cause a complete apostasy, and in 261 a new emperor, Gallienus, recalled all the edicts against the Christians. This was the beginning of a period of peace and de-facto tolerance, which lasted forty years until a new general persecution was launched by the edicts of Diocletian of 303 (see Chapter 2, pp. 29–30). During this period of calm, the Christians increased in number and influence and counted among their members many soldiers and court officials.