Constantinian shift

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Constantinian shift is a term used by Anabaptist and Post-Christendom theologians to describe the political and theological aspects of the 4th century process of Constantine's legitimization of Christianity.

1 Historical context
2 Theological implications of shift
3 See also
4 External links

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Historical context

This shift began in 312 when Constantine I adopted Christianity as his imperial cult after the Battle of Milvian Bridge. His legions, who were victorious, fought under the Labarum, the first two Greek letters of Christ's name.

In 313 the Edict of Milan legitimized Christianity alongside other religions practiced in the Roman Empire. In 325, the First Council of Nicaea signalled consolidation of Christianity under an orthodoxy endorsed by Constantine. In 392 it became the Empire's sole official religion when Emperor Theodosius I passed legislation prohibiting all pagan worship in the Empire and declaring Christianity the state religion.

During the 4th century, there was no such unity between church and state, though: In the course of the Arian controversy, leading trinitarian bishops such as Athanasius, Hilary of Poitiers, and Gregory of Nyssa were banned by Arian emperors.

Towards the end of the century, bishop Ambrose of Milan made the powerful emperor Theodosius do penance for several months after the massacre of Thessalonica before admitting him again to the eucharist. On the other hand, only a few years later, Chrysostom who, as bishop of Constantinople was notorious for criticizing the excesses of the royal court, was eventually banished and died while traveling to his place of exile.

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Theological implications of shift

Critics of the merger of church and state point to this shift of the beginning of the era when Christianity and the will of God gradually came to be identified with the state. This phenomenon is known as Caesaropapism. In its extreme form, such critics say, Christianity became little more than a religious justification for the exercise of power and a tool in the expansion and maintenance of empire, a Christian empire, also known as Christendom.

Augustine of Hippo described in his writings, such as the City of God, a coexistence of state and church and many of his writings have later been used to justify the association of Christianity with empire.

Augustine also justified theologically the use of violence against heretics within the church, specifically Donatists. This concept was not original with Augustine, but may have begun with Athanasius who believed that violence was justified in weeding out heresies that could damn all future Christians. This continued a line of thought started by Athanasius who felt that any means was justified in repressing the Arian heresy. In 385, Priscillian, a bishop in Spain, was the first Christian to be killed by other Christians using this justification.

Theologians critical of the Constantinian shift also see it as the point at which membership in the Christian church became associated with citizenship rather than a personal decision. American theologian Stanley Hauerwas names the shift as the foundation for the expression of Christianity in the United States today that is closely associated with patriotism and civil religion.

Constantine was also a source of antisemitism, see Constantine the Great#Constantine and the Jews.

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