ONE of the most remarkable things connected with the history of the church is the conversion of the emperor Constantine, called the Great.
This forms a landmark also by which to trace out other events. Up to this time the Roman emperors had been pagans, and persecution was that which characterized the first three hundred years of the church's history, though with many and long exceptions.
Now all was changed, the emperor professed to be converted, and not only did persecution cease, but Christianity for the first time became fashionable. Those who wanted to be in favor with the emperor must embrace his religion. This was a turning everything upside down, and was the means of making many professors. It brought great relief to the real Christian, but it commenced on a very large scale what has from that day to this gone on increasing—namely, Profession.
We saw that the period of persecution well agreed with the address to the church in Smyrna, in Rev. 2:1010Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. (Revelation 2:10). The period we are now about to look at will coincide with the address to the church at Pergamos. The church therein is seen dwelling in the world, and yet a witness for Christ. There is also a teaching error for reward, and the allowance of evil doctrine.
But we must relate the conversion of Constantine. The account is very remarkable. When the emperor was assembled with his army against his rival Maxentius, about the time of the sun-setting, he, having risen from offering prayer for the success of his arms, saw in the heavens, towards the west, the figure of the cross, large and luminous, with these words, "By this conquer." It is said that this sign was not seen by himself only, but by the whole of his army.
Further, on retiring that same night, in his sleep he saw Christ, who bore a cross similar to the one he had seen in the heavens, and who bade Constantine have one made like it and use it for a standard in his wars. He summoned the most skilful workmen into his presence, to whom he described exactly the form of the cross, and ordered one to be made inlaid with gold and precious gems. This was constantly carried as his standard, and to this he attributed his many victories.
Historians have been sadly puzzled as to whether this account of the conversion of Constantine is true. Eusebius hands it down to us, and he tells us that he heard it from the lips of the emperor himself, so that there seems to be no room for mistake.
Another serious question arises, Was Constantine really converted? Was it a work of God? or was it all a delusion? It would appear at first sight a very good thing to abolish idolatry over the empire; but on the other hand, it was a very dangerous thing for thousands to profess to be converted to Christianity when they were not Christians.
Certainly Constantine knew nothing of the true liberty of a child of God. He was not baptized till near his death, lest he should commit sin after his baptism. This, no doubt, was based upon the false and dangerous teaching that baptism washed away sins; so the poor man, though an emperor, was kept all the rest of his life as a catechumen, and not admitted into the church, because he feared to be baptized. How different is the religion of Jesus Christ! "The blood of Jesus Christ his Son cleanseth us from all sin.”
Though on some occasions Constantine seemed to speak more like a Christian than some of the bishops, and was zealous in religious observances, yet at last he more and more favored the Arians. This, with the mysterious death of his son Crispus, his nephew Licinius, and his wife Fausta—with the very grave suspicion of all having been put to death by his orders—has thrown a dark cloud over the hopes any would fain have of his being a true Christian.
Constantine, after his conversion, was engaged with various wars until, in A.D. 323, he became sole emperor, and was then more at leisure to attend to the condition of the church, which was in great confusion. Arius had a strong party on his side who denied that Jesus Christ is God; while the faithful Christians maintained—as all true Christians must maintain—that He is God. This was a vital question. If Christ was not God as well as man, there could be no salvation; and therefore the faithful could not let this be called in question.
Constantine, after attempting to make peace privately, determined to call together a general council of the heads of the church. This was called the Council of Nice.
Constantine then went on with his work of changing the pagan worship into that of christian, and ordered the images in the pagan temples to be destroyed except those made of brass, and such others as were judged of superior workmanship: these were saved as works of art, and carried to Constantinople, but, alas, only to be used afterward in pagan worship again when Julian ascended the throne.
Constantine proceeded to erect churches for christian worship in many places, and Helena his mother erected a church at Jerusalem, where some wood was found which superstition claimed to be the cross of our Lord!
In many districts the converts were counted by hundreds; it was found that to embrace Christianity was a means of obtaining favor at court, and undoubtedly many who changed their religion were nominally Christians only.
Another thing, introduced for the first time, was the union of church and state. As we shall see, the emperor attended the council of Nice, and future emperors had constantly to interfere to attempt to quell disturbances between rival bishops, and settle doctrinal disputes, carried on by turbulent men in place and power-so different from the meek and gentle disciples who marked the early church.