THE RELATIONS BETWEEN CHURCH AND STATE DURING THE 4TH CENTURY
Abstract
The Edict of Milan inaugurated a new era in the history of State and Church relations. In less than a century, the Christian Church changed its status from an outlaw institution to a State protected one, Christianity becoming the official religion of the Empire. However, this change of status did not lack difficulties and it implied a series of challenges both for State and Church. The paper proposes an analysis of the most significant aspects regarding the evolution of Church and State relations in the 4th century, the several forces influencing these relations, their components, human mentalities and interests, conflicts of conscience, theological fundaments and juridical aspects. We may distinguish some different steps in the evolution of relation between Church and State: 1. State vs. Church (until 311/313). The Christianity is under persecution. 2. State and Church (313-380). The Christianity is tolerated and favored. 3. The Church of the Empire. The liberty of the Church and sovereignty of the State (Starting with the year 380). The Christianity became the official religion in the Empire being imposed to everyone. The 4th century is lay dawn both of the imperial theology and of the separation between Church and State. In the panegyric writings of Constantine, which belong to the last period of his life, Eusebius outlined a political theology to which appeal was later made, again and again, especially at Byzantium, when people sought to justify the uniqueness of the Emperor's position in the Church. According to it, the earthly Empire is a reflection (eikon) of the heavenly kingdom, and as the latter has only one Lord, the Father, so also the reflection has only one Emperor, who receives his sovereign power and his virtues as ruler from the Father through the Logos Christ. For an Emperor who professed to be a Christian there was no greater honor than that he be called "son of the Church." On the other hand, Bishop Ambrose is very clear when he affirms: "The Emperor is in the Church, not over the Church." Fundamental to this relationship was the fact that the State's power and the Church agreed in principle on a close collaboration in the public sphere. This became possible because the Emperor personally as a representative of State's authority professed the faith which the Church preached and the majority of the Empire's inhabitants accepted. Since this faith had been proclaimed as the official religion of the Empire, the State accorded the Church manifold privileges and encouragement. It supported the Church's social and charitable activity; it exempted the clergy from certain offices, from military service, and from some taxes; the bishops were included in the State's administration of justice. Other religious communities, such as the still surviving remnant of paganism, Judaism, and especially such Christian sects as the official Church regarded as heretical, could not be encouraged by this Christian State, nor was it tolerant or even only neutral in their regard. For its part, the Church basically approved this Empire that was then Christian and recognized the independence of the State's sphere. In its preaching it is stressed that the power of this State came from God and depended on Him. In its liturgy it prayed for the holder of this State- power and thereby conceded him a religious importance and guarantee. Such relation or alliance was not without dangers: both for Church and State.
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