theologically nuanced ideas about this religion. If it is true that he wanted to be
buried among the cenotaphs of the 12 apostles, so aspiring to be like Jesus Christ
(Eus. V. Const.4.60.1– 4), he revealed a deep misunderstanding of Christianity at
least in a theological sense. His Christian belief seems to have been inspired by pagan
ideas.
Constantine aimed at religious unity within the empire and to be able to use
Christianity for his personal purposes. His reign definitely furthered Christianity. For
the first time, the religion was supported by an emperor; its public presence was
enforced, and those Christians who were close to the emperor could make use of
political instruments to enforce their religious ideas, most often in intra-Christian
disputes. Being the religion of the emperor, Christianity, as expressed by the major-
ity, changed its character.
But Christianity did not become the state religion of the empire: Paganism was
not generally forbidden or suppressed. However, paganism had to change in char-
acter, because one element which was constituent for pagan religious practices had
been lost: civic religion. The public sphere was religiously neutralized. Local magis-
trates were deprived of cultic functions, which had been essential to their office. After
many changes in paganism resulting from the emperors’ influence, it now had to
change without their support.
Conclusion
Religious history from Decius to Constantine is characterized by many conflicts between
paganism and Christianity, but also by periods of peaceful co-existence. Neither pagan-
ism nor Christianity was homogeneous, although the universalistic religion of the
Christians possessed more binding elements. Both changed considerably during this
period. The attempts to preserve paganism under changing circumstances resulted
in a change of paganism, because the universalistic principles of Christianity were
transferred to its realm. Christianity on the other hand had to change by its growth
and by the mere fact that a religion which had been persecuted or at best tolerated
now became the one favored by the emperor.
Paganism was reshaped several times in different ways by various emperors, all united
by their eagerness to preserve it; in the end, an emperor who apparently had no
clear ideas about the theological issues of Christianity lent his decisive support to
this religion. Imperial interventions were forceful, but no emperor got through with
what he wanted, not even Constantine, who was unable to suppress the quarrels
between Christians.
Constantine had sided with a powerful religion: even if it is under debate how
many Roman citizens around the year 300 were Christians, the spread of
Christianity during the third century is impressive. It can be understood as the result
of several causes, among them the extraordinary commitment of its believers, the
intensity of charitable work, the large-scale and efficient organization of the church,
the willingness to reintegrate lapsi, and the obvious failure of its most rigid enemies,
which confirmed the Christian belief in being the people of God. In a time of
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