Edict of Milan

• 1. The Roman Religious Landscape

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  Romans viewed their success as a world power through collective piety. They honored a great number of deities. Greeks on the Italian peninsula introduced practices like the cult of Apollo. Most religious institutions traced to Rome's founders formed mos maiorum. This tradition was central to Roman identity. Through conquest, religions of other peoples co-existed within the Roman theological hierarchy. Judeo-Christian insistence on one God could not fit into this system. Their refusal to swear loyalty oaths at emperor's divinity caused conflict. Christians also refused to pay the Jewish tax after 96 AD. This refusal threatened both state cult and state itself. Emperor Decius issued edicts imposing hard restrictions on Christians from 249 to 251. Successor Valerian continued that policy. Gallienus allowed nearly 40 years with no official sanctions against Christians. Eusebius described this period as the little peace of the Church.

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• 2. The Meeting In Milan

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  Western Roman Emperor Constantine I met Emperor Licinius in Mediolanum. Licinius controlled the Balkans during this time. The meeting occurred in February 313. Among other things they agreed to change policies towards Christians. This followed the edict of toleration issued by Emperor Galerius two years earlier in Serdica. Maximinus Daza styled himself as Augustus in the East. He had received instruction to repeal persecution in 311 but did not release Christians from prisons. Maximinus enthusiastically took up renewed persecutions in eastern territories under his control. One petition addressed to him appeared in a stone inscription at Arycanda in Lycia. That request asked for Christians to be put down. It claimed they were disloyal and persisted in mischievous intent. The edict was popularly thought to concern only Christianity. Indeed it expressly grants religious liberty to all other religions too.

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• 3. Documentary Sources And Authenticity

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  The document is found in Lactantius's De mortibus persecutorum. It also appears in Eusebius of Caesarea's History of the Church with marked divergences between the two versions. Scholars generally reject the story as it has come down in church history. David Potter refers to the Edict of Milan as the so-called Edict of Milan in note 10 at top of page 329. He states there was never such thing attributed to Constantine. The version found in Lactantius is not in form of an edict. It is a letter from Licinius to governors of provinces in Eastern Empire. He issued this letter in Nicomedia later that same year after defeating Maximinus. Eusebius translated both documents into Greek in his History of the Church. His version of Licinius's letter must derive from copy posted in province of Syria Palaestina. Probably at its capital Caesarea in late summer or early autumn of 313. In Life of Constantine, Eusebius eliminated role of Licinius whom he portrayed as evil foil to hero Constantine.

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• 4. Provisions For Religious Liberty

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  Since Licinius composed edict with intent publishing it east upon hoped victory over Maximinus. It expresses religious policy accepted by Licinius, a pagan rather than that of Constantine. Constantine already Christian tolerated paganism and other religions but actively promoted Christianity. Instructions were given for Christians meeting places and other properties to be returned. Compensation paid by state to current owners directed provincial magistrates execute order at once with all energy. Public order may restored and continuance divine favour preserve successes together with good of state. For first time possible observe publicly liturgy in fullness. Attempt seriously and earnestly mould life empire according to Christian ideals and standards. Joy of Christians expressed change public status by Eusebius in Church History book ten chapter two. The term Peace of Church applied Great Britain Ireland ending persecution following Catholic emancipation between 1778 and 1926. In Germany refers life after Kulturkampf lasting from 1871 to 1878.

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• 5. Restitution Of Confiscated Property

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  Galerius earlier edict did nothing restore confiscated property Christians. That left to Edict of Milan. State ordered restoration expense of state. Individual Romans right wrongs towards Christians without payment or any claim recompense. No kind fraud deception allowed during process. Exhortation right historic wrongs reflect leaders desires avoid unfavourable consequences such social unrest further conquests. Koszarycz says Constantine superstitious believed existence non-Christian gods enough they not want offset balance good evil. Believed sooner balance restored Romans establishing state justice Christians, sooner state become stable. This period Church history known as Peace of Church. It stated pleased remove all conditions whatsoever. Instructions directed provincial magistrates execute order at once with all energy so public order may restored. Continuance divine favour preserve successes together with good state.

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• 6. Political Motivations Versus Faith

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  Although commonly presented Constantine first great act Christian emperor disputed whether genuine faith. Document could seen Constantine first step creating alliance Christian God whom considered strongest deity. At time concerned about social stability protection empire wrath Christian God. In this view edict pragmatic political decision rather religious shift. However majority historians believe Constantine adoption Christianity genuine. Edict merely first official act Constantine dedicated Christian. View supported Constantine ongoing favors behalf Christianity rest reign. Sordi notes Christians and Roman Empire Norman University Oklahoma Press 1994 page 134. Maier states Eusebius Church History Grand Rapids Kegel Publications 1999 page 374. Potter argues document product pagan emperor decided Constantine approach Christian question correct. Although wrongly known Edict Milan attributed Constantine still represents important sea change direction imperial policy.

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