About a year has begun preparations for the celebration of 1700 years after the promulgation of the so-called Edict of Milan in February 313. Two other anniversaries have been celebrated, to name the most significant events: in 2006 to York for the proclamation of Constantine, Emperor Augustus in 306, and in 2007 to Trier for the appointment of the same Caesar. These events have attracted media attention and scientific and cultural institutions on what still remains a controversial figure, Emperor Constantine the Great. .The period from 306 in the beginning to power, up to 337, the date of his death, this small space of time was, rightly, described as "Constantine era" for the changes that have occurred. He is considered by his contemporaries and posterity, the first Christian Emperor, and was honored in history, shortly after his disappearance, with the title of Great.
On these two points, the 'era (and, if you like, even the turning point) and the title of Constantine the Great attributed to him, some clarification of methodological first choice of getting into an' ideology of peace are sought. One can not help but address them, these two arguments in a concise manner and rapid course, as the debate opened in the late 60s and continued until 2000, although gradually reduced, there is still quite of it. A search on those who may have been the guidelines, the choices of government (first of all the unification of the Empire), the religious choices, administrative reform, and, let's call it so, the thought of Constantine, refers to a few. His writings have been handed down, the eulogies, the lives come to us, the work of "historical" and not favorable to the Emperor, the coinage and archaeological finds. The task of evaluation and interpretation of these sources, especially the lives and panegyrics and the work produced by the Imperial Court, especially in full operation it is in Rome and Constantinople, is no mean feat.. Yet some sections, at least for the chosen topic, you can define and outline a framework acceptable.
For Constantine era - the second argument - the historical means the period of history that goes from the takeover of Constantine on his death. Off the field this expression has taken on a strictly historical significance that exceeds the limits of space and time from the man who took the name. It is used to indicate a time when, under the influence of certain acts of Constantine, it was developed, and indeed it was fixed for centuries, a complex mental and institutional structures, behaviors and even the spirituality of the Church, and this not only as a fact, but also as an ideal. Despite the different character of the civilization that space and time are included in this' time, despite breaking violent and intractable, we recognize it as a common denominator, in an area that, for convenience’s West.
This time, after all, as the one from which it takes its name, remains a sphinx for the science of history is the expression of Joseph Vogt, who partly agree. The fact that the phrase "age of Constantine 'is mostly a global concept, passed down through the centuries in many variations, but generally in a derogatory sense, makes the task of penetrating it much more difficult as urgent. To arrive at a clarification of the problem, the first thing to do is to reduce the term "Constantine era" to indicate only the historical time of Constantine (306/312-337). The consequences resulting from its policy and continuing later in time may also be challenged because the preparation of its pre-Constantine era.. Just the link of this expression with the idea of decadence (Verfallsidee) Roman Empire, and after the encounter with Christianity because, clearly shows its critical nature (pre-judgment on 'Constantine era), the justification should be based only on detailed analysis. So rhetoric and exaggerated and that forecasts are not based on this analytical work deserve serious critical reservations.
Again, however, the polemic against our so-called Emperor and the era that he named only serves to draw attention to him and, somehow, it expands the interest and reputation. The recent controversy on the Christian roots of Europe has once again brought together to Charlemagne on the pedestal, and publications on the occasion of the centennial of York and especially in Trier have made it a star, confirming the title of "Great", first Christian emperor of history.
The idea of peace in the century
The idea of peace in the century. The organization of peace, then, instead of being a superstructure of the international order as we think today was the responsibility and prerogative of the Roman Empire, which, for its ethical and religious thought to be entrusted with the fate of ' humanity.
The idea of peace had evolved to take up the meaning of broad and general removal of all internal and external violent conflict.
"The idea of peace was a composite content and not always the same, it now prevails in the tradition of 'eirene" a peaceful state that is independent of the means for its implementation, but now, the meaning customary Roman Understanding a coma since the conclusion of the negotiated or suffered from armed conflict. But here, more obvious, disguised by theoretical reasons, this was the figure of a final peace imposed by Rome to the rest of humanity”.
In the design and divine investiture of imperial power (the Emperor considered Vicarious Gods), peace and harmony that should reign in the world were the result of an order came from above, the subjects through the emperors, the emperors from divinity. 17 groups porphyry facade of the Basilica of San Marco in Venice and the Vatican Museums, which depict the four principles (Diocletian, Maximian, Constantius and Galerius) embraced both "unum Rempublicam sentientes in, represent a tangible image of 'harmony' Imperial which was founded on the unity of the empire and world peace, reflecting the harmony between the gods, such as unity of the empire and its symbol.”Peace and harmony, parent unit, had thus become rather the consequence of a set order, not themselves the cause of that unity." completed this concept the idea that unity, eternity and 'universality three qualities were inseparable Empire.
That the Empire was not truly universal in the sense that it did not include physically throughout the known world, it was obvious to contemporaries. However, the common feeling, the Empire was considered the defense of civilization and the Emperor the patron of all nations. By Constantine succeeds in asserting the theory that even the land of foederati belonged to the Empire. The organization of the world is so confused with the Empire. The organization of a Pax Romana, the only one that could then be designed, gradually took over as "the treaty system that Rome was built in the time before and had had the condition rather than the establishment of a political superiority in terms of a 'action to be developed out of indifference, after having made itself dominant in maintaining peace at any cost.”
Constantine and the ideology of peace
This ideology of peace, we have just mentioned, it is common to the Emperor Constantine, but with the peculiarity that its special relationship with the Christian Church necessarily entailed. The imperial theory he inherited involved three main things:
1) ' imperium, ie the control of the army, and Tribunician power, namely legislative supremacy,
2) the quasi-divinity of the Emperor, then just as specificatasi "Vicariatus Dei,
3) the genius of the Emperor, Apollo, and then Christ.
In this context fits what Constantine sees double mission, political and religious, their Emperor. It was specifically in fulfilling its mission to "servant of God" and, as such, save the peace, to "teach" and to secure to his subjects.
Dories , three things are certainly part of its substance:
1) the legitimate worship,
2) the possession of law and truth,
3) and, not last, the unanimity and concord
It is harmony, which is a prerequisite for peace, the one that has attracted, particularly during the persecutions, many converts to the Church and the spread of Christianity was nothing more than a miracle spread among the peoples of this agreement.
The writings and politics of Constantine are some obvious characteristics that determine the ideology of peace, summarized as follows:
Peace has a date, 324, and is configured as absence of war, internal and external, with the result of unification of the Empire and border security. Ideally Securitas, which is the visible part of the peace, ensure continuity and as such is called perpetual: perpetual Securitas. Objectively, but the absence of war, otherwise known as 'negative peace', indicates a situation very close to what we would call today a long truce. Such a situation means within the exercise of tolerance, but not beyond a certain point and leaving a gap to the privilege.
The Christian religion is involved in this project, and sometimes occupies the privileged space.
The Emperor, as Vicarius Gods and primary responsibility, it is the hero with all of its ownership of propagator imperii, Victor, etc.. And the list of virtues to practice: piety, iustitia, Clementi, Providence, philantrop, megalopsychia, moderately, indulgent, etc.. That make the emperor worthy of his office and produce the effect Securitas, tranquility, hilaritas, pax.
Finally, "the system works," the court ceremonial, propaganda (the panegiristica and currency) are expressions - at least they were designed so that time - prosperity, a sign of divine favor and effect peace. You may recall the construction of the new capital Constantinople, the construction of public buildings, Christian basilicas, and triumphal arches. A church of the Holy Peace was built in Constantinople, at the (competition?) With the Ara Pacis of Augustus in Rome.
This illa pax sanctissimae fraternitatis is primarily an inward gift of God - carried here by the writings of Constantine and Eusebius of Caesarea quotes, and then is his commandment, a duty towards the divine law, custody, peace, and to reassemble as soon as is somehow flawed. It is the desire of the Emperor first, is the meaning of his action toward the Church (including, if necessary, with the help of taxation taxes). The faith, peace and harmony are vital as the air of God's people. The Empire itself draws sure help. It is therefore of totally incomprehensible to compromise this incomparable gift in a struggle for dogma.
Of course, reading the many expressions of concern for the peace of the Church (and Empire), the question arises as to what religious conviction and responsibility (calculated?) There was political empire. A point solution to this problem, typical of our time is that, in the mentality of that time, específico in that of Constantine, so there was a distinction of planes (religious and political), but not practiced in areas where the only political-religious . This is for a deeper reason, as rightly noted the Dories. The words, expressions fraternitatis indicate that pax, which is nothing but brotherly love Christian, and that, even in approximating a Soldatenglaube (Josef Vogt), as is that of Constantine, remains something completely new and different .
Nor is silent on, rather than contradictory religious policy of peace, certain pragmatism, typically Roman, Constantine in this regard. The coinage after the inauguration of the new capital clearly shows that it is the center of the Christian ideal of universal empire. It is represented as a female figure, which corresponds to that of the goddess Roma, full of symbols that define Queen of Peace Victory and Abundance. As winged Tyche, whose scepter will appear on the globe which overlaps the cross of Christ is the deity that brings together the attributes typical of peace:
In those years, however, the Imperial Mint put into circulation commemorative coins with the legend Securitas Rome, where he expresses about the ancient capital, the same message of the poet and songster pay 325, Optaziano Porphyry, after the defeat of the Goths in the territory the Sarmatians, "So can you, while the swords are bent to make plowshares, enjoy full rest in your snow-white rock. Roma sister, the decorum of Pontus, enhances the Rome of Tuscia, we see with our eyes." It put as compared to the well-deserved rest and idle the old mother-city with the successful promotion of peace by the new capital.
