Story of Christianity: Volume 1: The Early Church to the Reformation (The Story of Christianity)

by Justo L. González

where the relics of a martyr were present. In consequence, some began to unearth the buried bodies of martyrs in order to place them—or part of them—under the altar of one of the many churches that were being built.

Eventually, the relics of saints and of New Testament times were said to have miraculous powers.

Empress Helena, the mother of Constantine, gave special impetus to this entire development when, in a pilgrimage to the Holy Land, she thought she had discovered the very cross of Christ. Soon this cross was said to have miraculous powers, and pieces of wood claiming to come from it were found all over the Empire.

But such preaching was unequal to

the task, for people were flocking into the church in such numbers that there was little time to prepare them for baptism, and even less to guide them in the Christian life once they had been baptized.

This policy continued under Constantine’s successors, most of whom sought to perpetuate their memory by building great churches.

Since these structures provided the model for church buildings during the first centuries after Constantine’s conversion, such churches came to be known as “basilicas.”

In general, Christian basilicas had three main parts: the atrium, the naves, and the sanctuary.

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the impact of the new political situation on Christian art, for Christ is depicted as sitting on a throne, very much like a Roman

emp...

(Actually, these were the normal ways of administering baptism at least until the ninth century. Baptism by dabbing water on the head had been practiced long before that, but usually only in extreme conditions of poor health, deathbed baptisms, or scarcity of water. It was in the colder areas of western Europe, in the ninth century, that this alternate form of baptism became more common. In Italy baptism by immersion was continued until the thirteenth century, and the Eastern churches—Greek, Russian, and so forth—still baptize by immersion.)

The ancient church continued its traditional customs. Communion was still the central act of worship, celebrated every Sunday. Baptism was still by immersion, and kept a great deal of its ancient symbolism.

Thus, the great question that the church faced at this time was to what degree and how it should adapt to the changed circumstances.

The disagreement rested on exactly what it meant to be obedient in a new age while remaining faithful to an old message.

Eusebius of Caesarea was in all probability the most learned Christian of his time.

He was also one of the most ardent admirers of Constantine and his work, as may be seen in the words quoted above; and for this reason he has sometimes been depicted as a spineless man who allowed himself to be swept by the glitter of imperial power.

At that time, most Christians held that there was no shame in hiding during a time of persecution, for martyrdom was something for which one had to be chosen by God.

Church History.

It was Eusebius who collected, organized, and published practically all that is now known of many persons and episodes in the life of the early church.

Without him, our knowledge of the early history of Christianity would be reduced by half.

From the point of view of Eusebius and his surviving companions, what was taking place was a direct intervention by God,

When hostilities finally broke out between the two Emperors, Eusebius was convinced that Licinius had become insane and begun to persecute Christianity. Constantine, and he alone, remained as God’s chosen instrument.

This was not a matter of persecution by the government, but rather a bitter theological debate that threatened to rend the church asunder: the Arian controversy.

It was rather that Eusebius never fully understood what was at stake. For him, the peace and unity of the church were of prime importance.

Therefore, although at first he seemed to be inclined towards Arianism, at the Council of Nicea he took an opposite stance, only to waver again once the Council had disbanded.

This speech, still extant, is one of the reasons why some accuse him of sheer flattery. But, when judged in terms of what was then customary in such situations, Eusebius’ speech appears rather moderate in its praise of the emperor.

The final draft of his Church History did not simply seek to retell the various events in the earlier life of the church. It was really an apology that sought to show that Christianity was the ultimate goal of human history, particularly as seen within the context of the Roman Empire.

What Eusebius then did was to bring together these various ideas, showing them at work in the verifiable facts of the history of both the church and the Empire.

crowning touch on the best Roman traditions. Faith and the Empire, like faith and philosophy, were not really incompatible.

This theological perspective made it very difficult for Eusebius to take a critical stance towards the events of his time.

He seems to have been aware of some of Constantine’s shortcomings, especially his irascible and sometimes even bloodthirsty temperament. But in order not to weaken his argument, Eusebius simply remains silent about such things.

Three examples should suffice to illustrate the manner in which theology was being accommodated to fit the new situation.

But now, beginning with Constantine, riches and pomp came to be seen as signs of divine favor.

spoke—does not seem to have been aware of the radical change that was taking place as the persecuted church became the church of the powerful, nor of the dangers involved in that change.

But the net result of those buildings, and of the liturgy that evolved to fit them, was the

development of a clerical aristocracy, similar to the imperial aristocracy, and often as far from the common people as were the great officers of the Empire.

The church imitated the uses of the Empire, not only in its liturgy, but also ...

Although Eusebius does not go as far as to say so explicitly, in reading his works one receives the impression that now, with Constantine and his successors, the plan of God has been fulfilled.

At later times, many groups that rekindled that hope were branded as heretics and subversives, and condemned as such.

Eusebius is not the creator of what we have called “official theology,” but rather the mouthpiece of the thousands of Christians who, like him, were overawed by God’s mercy in finally delivering the church from persecution.

Monks who leave their cells, or seek the company of others, lose their peace, like the fish out of water loses its life.

The new situation of the church after Constantine’s peace was not equally received by all.

The narrow gate of which Jesus had spoken had become so wide that countless multitudes were hurrying past it—some seemingly after privilege and position, without caring to delve too deeply into the meaning of Christian baptism and life under the cross.

For almost three hundred years, the church had lived under the constant threat of persecution.

All Christians were aware of the possibility that some day they would be taken

before Roman authorities, and there placed before the awesome choice betw...

This in turn convinced others that security and comfortable living were the greatest enemies of the church, and that these enemies proved stronger during periods of relative peace.

Now, when the peace of the church seemed assured, many of these people saw that very assurance as a snare of Satan.

When the church joins the powers of the world, when luxury and ostentation take hold of Christian altars, when the whole of society is intent on turning the narrow path into a wide avenue, how is one to resist the enormous temptations of the times?