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Volume 16 Belief System 312–1453
Imperial Christianity
The machinethe imperial post
- Attested from
- 312 CE
- Narrates
- 312–1453
The earliest secure evidence, and the key this volume is filed under. All thirty-one
The period the book actually covers. It is rarely the same figure.
The argument in one sentence
Christianity did not build the machinery of its imperial centuries — from 312 it inherited an empire’s post, law-code, administrative map and land registry — which is why doctrine could suddenly be enforced, why the church’s income survives as itemised rent-rolls, and why every permanent division of the period ran along the machine’s own seams; a church that runs on somebody else’s machine wins fast and pays on the machine’s schedule, and the volume ends in 1453 with the bill collected in full: the church of the empire, licensed and administered by a different empire, back where it began.
the councils ran on the imperial courier service, and a pagan historian complained that the throngs of bishops riding to synod after synod had hamstrung the empire’s post.The commissioning line
What it is
A pagan historian complained that the throngs of bishops riding to synod after synod had hamstrung the empire’s post. The councils ran on the imperial courier service.
This is a history of a religion that acquired a state, and of how we know.
It opens on Licinius’s letter at Nicomedia, not on a dug object. Coins keep Sol. A basilica sits on a barracks. A bishop’s courtroom is a constitution. Constantine dies with a speech Eusebius wrote down, and the book prints that speech as Eusebius’s.
Five movements: the world of the legal church, the machine of the post, the canon the councils closed and reopened, the money, and the split that was already a map before 1453.
The book never adjudicates. Every translation is named in the text. Every figure carries its source in the same sentence.
Belief System, Volume 16.
In full
Imperial Christianity is the overnight volume: a banned sect becomes a department of state, and the paperwork changes in a generation. The councils travel on the cursus publicus. A pagan administrator notices the traffic. Fifty Bibles are ordered for the new capital. Alphabets are invented for peoples the empire has just decided must hear a creed.
The jacket and the chronology table both run 312–1453: legalisation to the fall of the city whose church this volume follows. 1054 is a beat on that line, not the stop. The Reformation volume takes the print ignition. The Early Christianity volume takes the illegal centuries.
The World English Bible is named where scripture is quoted. Percival, Richardson, Barmby and Henderson are named where the councils, the Life and the deeds are quoted. The volume uses five fixed phrases, and no sixth. It reports no council as true and denies none. It never tells you what anybody was thinking.
Belief System is a history of world religion, one tradition at a time. Thirty-one volumes, ordered by earliest secure attestation.
The contents
26 chapters in five movements. Every volume in the series has the same five, in the same order, and each chapter below is printed with the idea it carries.
Movement OneThe World
312 and after: what the empire wanted from a religion, and what it gave this one — property, law, buildings and privilege — before anyone had settled what the religion taught.
- 1The Letter Posted at NicomediaThe document everyone calls the Edict of Milan is neither an edict nor from Milan — it is a letter of Licinius posted at Nicomedia on 13 June 313, and what it actually orders is a property settlement: confiscated churches and assets returned to “the corporate body of the Christians”, with buyers compensated from the treasury — so the span opens not with toleration as a feeling but with restitution as an administrative act, addressed to a church the law could already see as an owner.
- 2The Emperor’s GodWhat Constantine did is among the best-documented things in ancient history — laws, letters over his name, coins, buildings — and what he believed is not: the coinage kept Sol Invictus for over a decade after the bridge, he kept the title pontifex maximus all his life, and he was baptised on his deathbed in 337 by Eusebius of Nicomedia, a patron of the party his own council had condemned — a record that supports a dozen readings, and the chapter reports the strongest two or three without electing one.
- 3Basilicas on Imperial LandThe empire built the church’s first monumental spaces, and it chose the form of its own law-courts — the basilica, an audience hall, not a temple — on imperial property: the Lateran on the site of a cavalry barracks, St Peter’s over a necropolis on the Vatican hill, the Holy Sepulchre by demolition of a temple in Jerusalem, and a new capital on the Bosporus where the founder’s tomb was arranged among cenotaphs of the twelve apostles, with himself as the thirteenth.
- 4The Bishop’s CourtroomWithin a decade of legalisation a bishop was part of the machinery of Roman justice — episcopal hearings whose verdicts the state would execute, manumission of slaves performed validly in church — so the office that had been a congregation’s overseer became a magistracy in everything but name, and men with lawsuits, not souls, began to queue at the bishop’s door.
- 5The Altar of VictoryThe whole reversal can be tracked in the itinerary of one piece of furniture — the altar of Victory in the Senate house: removed by Constantius in 357, restored under Julian, removed by Gratian in 382 along with the priestly colleges’ public funds, pleaded for by Symmachus in 384 and refused after Ambrose’s counter-brief — and because both briefs survive, this is the rare imperial-religion fight where each side can be quoted at its best; Theodosius then finishes the frame: the edict of 380 makes one Christianity the definition of a lawful person, and the laws of 391–392 close the temples’ rites.
Movement TwoThe Machine
The transmission technology, named as a concrete object or institution — not an abstraction. Here the machine is the empire’s own — post, law, scriptorium, map — which is why it worked so fast, and why the bill came later; the one machine the church built for itself, the alphabet mission, closes the movement.
- 6The Bishops Ride the PostThe cursus publicus — the relay post that moved the empire’s officials, orders and taxes — was opened to bishops travelling to councils at state expense, which is the concrete meaning of an “ecumenical” council: the emperor’s invitation was in effect a travel warrant, and a pagan historian complained that throngs of bishops galloping to synod after synod had hamstrung the service; the church’s deliberative machinery ran, literally, on the state’s wheels.
- 7The Law Learns TheologyImperial law became the enforcement layer for church decisions, and the first defendants were fellow Christians: the Donatist schism gave Constantine his first arbitration (Rome 313, Arles 314), his first coercion and his first retreat, and by 411 the state was minuting a compulsory debate at Carthage and ruling on the loser; meanwhile the code grew a whole title of heresy law — book-burning orders, meeting bans, property confiscations — until “wrong belief” was a category of Roman crime with a tariff.
- 8Fifty BiblesConstantine’s order to Eusebius for fifty parchment Bibles for the churches of Constantinople — professionally copied, in official carriages of the very post of two chapters ago — is the moment book production becomes state procurement; the order’s scale, and the survival of two great fourth-century pandect codices, shows the codex (inherited from the Early Christianity volume, whose machine it was) now backed by imperial money, and the workshop that would carry it after the money stopped was already forming: the monastic scriptorium.
- 9The Borrowed MapThe church’s organisational chart is the empire’s, borrowed wholesale — “diocese” and “vicar” are Diocletian’s administrative vocabulary; church provinces track civil provinces; the great sees rank in the order of their cities — and the borrowing is visible in the councils’ own canons, which is why, when the Western empire evaporated in the fifth century, its map survived in the church’s filing system and bishops found themselves the last functioning office in town.
- 10Alphabets for GodThree times in this span the church built the one machine the empire could not issue — a new alphabet, engineered so a people could have scripture in its own language: Ulfilas’s Gothic letters in the fourth century, Mesrop Mashtots’s Armenian around 405 (with Georgian following, its origin contested), and Cyril’s Glagolitic for the Slavs in 863 — and the third case shows the machine’s politics in the open: Byzantine and Frankish missions competing in Moravia and Bulgaria, a papacy that first blessed the Slavonic liturgy and then banned it, and the alphabet’s descendant, named for Cyril and conventionally credited to his pupils, carrying the Eastern church to the Slavs the way Latin never would.
Movement ThreeThe Canon
What is in, what is out, who decided, when, and what the decision cost. The real subject is who had the authority to close it — and in this volume the authority had a throne. The movement opens with an argument, never with an entry, and it carries the volume’s main craft problem: every christological position is stated as its holders stated it, and the outcome is never treated as correct because it was the outcome.
- 11Minutes of the MeetingA council was a meeting — travel warrants, an attendance list, a chair, procedure, shouted acclamations, published minutes — convened by the emperor and often steered by his commissioners; and even the list of which meetings count is itself a canon that closed differently in different churches: two for the Church of the East, three for the Oriental Orthodox, seven for the Chalcedonian East and West — so this movement treats the four great councils as what the record shows them to be, contested assemblies whose outcomes were not inevitable, rather than as milestones on a road that was always going to be walked.
- 12The List Arrives in the MailThe question the Early Christianity volume handed on — who had the authority to close the book-list — got its answer almost as an aside: the first list matching the modern 27-book New Testament arrives inside a bishop’s Easter circular of 367, regional councils at Hippo (393) and Carthage (397) ratify it for Africa, and no ecumenical council of this span ruled on the list at all; with an empire attached, the fight had moved from the bookshelf to the creedal formula — and the edges never fully hardened, because Revelation entered Eastern liturgical use slowly and the Ethiopian church keeps a broader canon to this day.
- 13Three Hundred and Eighteen FathersThe traditional attendance of Nicaea is symbolic — 318 is the number of Abraham’s servants — while the eyewitness says “more than 250”; the meeting itself was procedure under pressure: an emperor presiding in gold, a minority position surviving in its holder’s own letters, a test word — homoousios, “of the same substance”, a term not found in scripture and resisted for exactly that reason — an appendix of anathemas, twenty administrative canons including a clergy usury ban, and a result that took fifty-six years and several imperial reversals to start looking inevitable.
- 14New Rome’s CreedThe creed recited in churches today as “Nicene” is this council’s — related to 325’s text but not a simple expansion of it, and how the two relate is contested — produced by about 150 Eastern bishops with no Western attendance, under a president who resigned mid-council and left the most corrosive eyewitness verdict on synods in the ancient record; it was ranked “ecumenical” only retroactively, at Chalcedon, which is the plainest evidence that a council’s rank was assigned by later use rather than by the meeting itself.
- 15Two Councils in One CityThe ugliest of the four was a race: Cyril of Alexandria opened proceedings before the Antioch party arrived, the latecomers convened a rival council in the same city, each assembly deposed the other’s leaders, the emperor briefly held both principals under arrest — and a surviving expense list itemises the gifts Cyril’s church shipped to named officials at court; the fighting word was a single title, Theotokos, “God-bearer”, and the man condemned left, decades later in exile, his own account of what he had taught — so this is the rare ancient dispute where the loser’s position can be given in the loser’s words rather than his enemies’ summary.
- 16In Two NaturesThe best-minuted meeting surviving from antiquity — roll-calls, acclamations shouted and recorded, imperial commissioners putting the questions — judicially reviewed the council of 449 (which Leo called a latrocinium, a robbery: his word, and labelled as his), heard the Tome of Leo, and issued a Definition whose centre is a prepositional fight: en dyo physesin, “in two natures”, where its opponents confessed ek dyo physeon, “from two natures” — one preposition carrying what became the permanent split; in the same week, canon 28 ranked New Rome’s privileges over the legates’ recorded protest, so the doctrinal and the jurisdictional fault-lines of the next six centuries opened in the same minutes.
Movement FourThe Money
Who paid, who was paid, and how we know. Numbers get their provenance in the same sentence — and this volume has the best-provenanced church income records in the ancient world, plus the legislation that tried to keep the money from bending the institution.
- 17The Rent-Roll in the Popes’ BookThe Liber Pontificalis records the endowments of the Roman churches as itemised rent-rolls — estate by estate, with its location and its annual yield in solidi — one of the best-documented religious income statements to survive from the ancient world; the compilation is sixth-century and the fidelity of any given entry is contested, and read with that label it still shows what no narrative source does: a church whose income was land rent — denominated, recorded, and expected to continue for ever.
- 18The Loophole in the ExemptionClergy exemption from the ruinous obligations of town-council service made ordination financially attractive within a decade of legalisation — and the proof is not a moralist’s complaint but the legislation that tried to restrict it: laws barring the wealthy from taking orders, laws confining recruitment to men of slender fortune, and in 370 a law against clergy legacy-hunting, addressed to the bishop of Rome and ordered read aloud in the churches; the honest witness is Jerome, who wrote that he did not complain of the law but grieved that it had been deserved.
- 19What Justinian Locked UpBy the 530s church property was a department of imperial law: Justinian’s legislation forbade the alienation of church land, capped the clergy establishment of the Great Church because its payroll had outgrown its endowment, and treated ecclesiastical wealth as a public asset the state protected — and thereby defined and supervised; the borrowed machine’s bill, visible in statute: what the law shields, the law owns a piece of.
- 20The Pope Feeds RomeWhen the Western state failed, the church’s estates became the government’s successor: Gregory the Great’s letter-book shows the papal patrimony run as a working administration — rectors appointed over the Sicilian estates, grain shipped to a hungry city, rents audited, tenant farmers protected from unjust exactions by written instruction — the machine of this volume no longer borrowed but owned, and doing the state’s old job because no one else could.
- 21Deeds Given for SoulsMonasticism began as the renunciation of property and became the medieval West’s dominant landholding institution — one deed at a time, given pro anima, for the donor’s soul — and the deeds survive: a ninth-century abbey survey itemising its manses and tenants by name three centuries before Domesday, a foundation charter of 910 whose exemption clause built the greatest monastic network in Europe, and a tithe made compulsory by royal capitulary in 779; what cannot be established is any total — this volume prints itemised documents, never percentages of a kingdom.
Movement FiveThe Split
What divided it, what it became, what it handed on. Names the next volume by NAME, never by number. Here the movement carries the volume’s thesis to term: every parting runs along a seam of the machine — a council’s definition, a jurisdiction’s revenues, a crusade’s route — and the last event in the volume is not a schism at all but a change of landlord.
- 22The Churches That Said NoThe split that lasted is Chalcedon’s: Egypt’s church refused the Definition and never accepted it — a break now six centuries older than the Roman–Byzantine schism and still unhealed — and the refusing communities are not a footnote but the living Coptic, Syriac, Armenian and Ethiopian churches, whose position this chapter states as they state it: the mia physis confession held as Cyril’s own orthodoxy, one incarnate nature of the Word, not a denial of Christ’s humanity — “Monophysite” is the opponents’ label, and the volume does not use an exonym as a name; the sequence from lynching to parallel hierarchy also contains the period’s most instructive smaller schism, Rome and Constantinople excommunicating each other for thirty-five years over a compromise document — and healing it, which is the control reading for 1054.
- 23The Church Beyond the BorderThe volume’s control case: the Church of the East ran the same religion on a different state’s machine — organised under the shah at Seleucia-Ctesiphon in 410 in a synod whose minutes survive, formally independent of “the Western fathers” from 424, doctrinally committed after 431 to the strict two-nature teaching its refugees carried east to the school of Nisibis — and it expanded along the trade routes to India, Central Asia and Tang China with no empire enforcing anything, which makes it the standing refutation of the assumption that this volume’s story is the only shape imperial-era Christianity could take.
- 24The Second EmperorBetween 726 and 880 the single church of the two empires became two establishments in fact: an iconoclast emperor’s most effective theological opponent, John of Damascus, wrote safely under the caliphate — the borrowed machine’s limit in one image, since imperial doctrine now stopped at the border; the emperor (conventionally) stripped Rome of Illyricum and south Italy’s jurisdiction and revenues; the papacy replaced its absent protector with the Franks — a donation of territories, then a Frankish king crowned emperor in St Peter’s on Christmas Day 800 — and Frankish churches sang the creed with an added Latin word, filioque, that Rome itself declined to adopt for two more centuries; somewhere in the same pivot a document was forged giving the pope Constantine’s own mantle, believed for seven centuries and dismantled by grammar in 1440.
- 25The Bull on the AltarThe popular account of 1054 is wrong in every checkable particular: the excommunication laid on Hagia Sophia’s altar on 16 July was the act of legates whose commissioning pope had died three months earlier, it named Michael Cerularius and his associates while praising the city and its people as most Christian and orthodox — the bull’s own words — and the counter-synod condemned the legates and their document, not the Roman church; contemporaries barely registered a rupture, and the schism as a lived fact is better dated to the three-day sack of Constantinople by the Fourth Crusade in April 1204, after which the paper reunions of Lyon (1274) and Florence (1439) were signed by delegations and refused by congregations; nine centuries on, in 1965, the two churches jointly consigned the anathemas of 1054 to oblivion and described them as aimed at persons — the parties themselves stating what the documents had said all along.
- 26The New LandlordOn 29 May 1453 the empire whose religion this volume has followed ended, and the pattern of 312 ran again in mirror image: within months the conquering sultan invested a new patriarch — Gennadius Scholarius, the empire’s leading opponent of the Florence union — and the church of the Romans continued as a licensed, taxed, self-administering community inside a Muslim empire; the accounts of the last night in Hagia Sophia are later and partisan, the famous preference for the sultan’s turban over the Latin mitre is one chronicler’s attribution to one grandee, and the volume closes where it opened, with a church and a state completing paperwork — only this time the church did not get to choose the state.
What this volume cannot establish
Printed in the book before the argument is, and printed here for the same reason. A history of a tradition that will not say where its evidence runs out is not a history.
- What Constantine believed. His laws, letters, coins and buildings survive; his convictions are contested and stay that way in every chapter that touches them. The two accounts of the sign before the Milvian Bridge belong to the Early Christianity volume, which closes on them; this volume opens after the battle, with the paperwork.
- Whether any christological formula is true. The series has no instrument for the question. Every position — Arius’s, Nestorius’s, Dioscorus’s, Leo’s — is stated as its holders stated it, and the losing side’s own words are used wherever they survive; where they survive only in hostile transmission, the sentence says so. The volume never implies an outcome was correct because it was the outcome.
- What conversion meant at street level once the law rewarded it. The laws can be read; the motives of the millions who complied cannot. Sincerity is not a quantity this volume measures for anybody.
- Any reliable total. Council attendance figures are traditional and sometimes symbolic (318 is Abraham’s 318 servants); church and monastic landholding cannot be totalled from surviving records for any century of this span. The volume prints itemised examples with their provenance, never totals.
- The item-level fidelity of the Liber Pontificalis donation lists. The compilation is conventionally dated to the sixth century; that its lists draw on genuine archives is the scholarly reading, and the fidelity of any given entry is contested. The rent-rolls are quoted as what the compiler recorded, not as audited accounts.
- The lived detail of the endings. The last service in Hagia Sophia, the death of Constantine XI, the investiture of Gennadius — the surviving accounts are later, partisan, or both, and the famous scenes are labelled as the accounts’ scenes, not the volume’s.
- Which side caused any of the schisms. The volume reports what the documents say and when they say it. Assigning blame is adjudication, and it does not do it.
Christianity, three ignitions
This tradition ignites more than once in the chronology. The other slots are Early Christianity, The Reformation. See the thread.
Sources
76 works, dated, and specific enough that a reader can go and look at the thing. Nothing is on this list that the desk did not consult.
| # | Document or work | Date | Evidence for |
|---|---|---|---|
| 1 | Lactantius, On the Deaths of the Persecutors 48, William Fletcher, Ante-Nicene Fathers | c. 314–315 | the letter posted at Nicomedia on 13 June 313 |
| 2 | Eusebius, Church History 10.5–7, A. C. McGiffert, NPNF | last edition c. 324 | Greek of the same letter; African restitution, the 3,000 folles, and the clergy exemption |
| 3 | Sol Invictus bronze of Constantine (SOLI INVICTO COMITI) | later 310s into the mid-320s | the sun still on the money after the bridge; last year contested |
| 4 | Eusebius, Life of Constantine, E. C. Richardson, NPNF | c. 337–339 | deathbed baptism; Jerusalem building letter; Holy Apostles tomb; fifty-Bible order; “more than 250” at Nicaea |
| 5 | Optatus of Milevis, appendix of imperial letters | mid-fourth century | the Donatist file as chancery paper |
| 6 | Jerome, Chronicle | c. 380 | names Eusebius of Nicomedia as the baptiser |
| 7 | Lateran castra nova equitum singularium excavations | modern reports | cavalry barracks under the first monumental church in Rome |
| 8 | Vatican necropolis excavations | 1939–49 | a street of tombs under the Constantinian St Peter’s |
| 9 | Liber Pontificalis, life of Sylvester, Duchesne’s Latin | sixth-century compilation; ed. 1886 | Roman foundations; itemised rent-rolls, not audited accounts |
| 10 | Theodosian Code 1.27.1, Mommsen | 23 June 318 | episcopalis audientia: the state will execute a bishop’s finding |
| 11 | First Sirmondian constitution | conventionally 333 | the fuller grant whose authenticity Sirks and Huck still dispute |
| 12 | Code of Justinian 1.13.1–2 | 316 and 321 | manumissio in ecclesia |
| 13 | Possidius, Life of Augustine 19 | after 430 | the bishop’s docket, from a friend writing a saint |
| 14 | Symmachus, third Relatio, H. de Romestin, NPNF | 384 | the Senate’s case for the altar of Victory |
| 15 | Ambrose, letters 17–18, de Romestin, NPNF | 384 | the counter-brief that survives beside it |
| 16 | Julian, letter to Arsacius of Galatia | 362 | Galileans feeding not only their own poor but the empire’s |
| 17 | Theodosian Code 16.1.2 (Cunctos populos), Mommsen | 27 February 380 | one Christianity as the name of a lawful person |
| 18 | Theodosian Code 16.10.10–12, Mommsen | 391–392 | temple rites closed, including in the house |
| 19 | Constantine to Chrestus of Syracuse, in Eusebius, Church History 10.5.21–24 | 314 | the surviving travel warrant: bishop, two priests, three servants |
| 20 | Ammianus Marcellinus 21.16.18, C. D. Yonge | late fourth century; trans. 1862 | the post crippled by bishops riding to synods |
| 21 | Gesta collationis Carthaginensis | 411 | a compulsory debate minuted by the state’s notaries |
| 22 | Socrates, Church History 1.9, A. C. Zenos, NPNF | c. 439 | Constantine’s order that Arius’s books be burned |
| 23 | Theodosian Code 16.5, Mommsen | constitutions 326–438 | sixty-six heresy laws; a tariff for wrong belief |
| 24 | Luke 14:23, Douay-Rheims | 1582/1610 | compelle intrare, the Vulgate verb Augustine put to work |
| 25 | Augustine, letters 93 and 185, J. G. Cunningham, NPNF | 408 and 417 | the argument that made coercion respectable, and Vincentius’s opposite |
| 26 | Codex Vaticanus and Codex Sinaiticus | fourth century | the two great pandects; identification with the fifty is contested |
| 27 | Jerome, On Illustrious Men | 392–393 | Pamphilus’s library and copying bench at Caesarea |
| 28 | Cassiodorus, Institutiones | c. 560 | the Vivarium copying programme |
| 29 | Rule of Benedict, chapter 48 | mid-sixth century | reading hours that presuppose a shelf |
| 30 | Laterculus Veronensis (Verona List) | early fourth century | Diocletian’s civil dioceses, the map the church borrowed |
| 31 | Henry R. Percival, The Seven Ecumenical Councils, NPNF series 2, vol. 14 | 1900 | Nicaea 4 and 6; Constantinople 2 and 3; Chalcedon 26 and 28; creeds, canons, definitions |
| 32 | Codex Argenteus | sixth century | the surviving Gothic gospel-book |
| 33 | Socrates and Philostorgius on Ulfilas | fifth century; Philostorgius via Photius | two labelled transmissions of the Gothic alphabet |
| 34 | Koriwn, Life of Mashtots | 440s | a pupil’s eulogy of the Armenian letters |
| 35 | Life of Constantine-Cyril | later ninth century | the trilingual dispute, in a partisan Life |
| 36 | John VIII, Industriae tuae; Stephen V to Svatopluk | 880; 885/886 | Slavonic liturgy permitted, then banned |
| 37 | Acta of Ephesus and Chalcedon, Acta Conciliorum Oecumenicorum | 431 and 451 | two files in one city; the best-minuted meeting of the span |
| 38 | Athanasius, thirty-ninth festal letter, Archibald Robertson, NPNF | 367 | first list matching the twenty-seven-book New Testament |
| 39 | Canons of Hippo and Carthage, in Percival’s African code | 393 and 397 | regional ratification; no ecumenical close |
| 40 | Quinisext (in Trullo), canon 2 | 692 | endorses earlier lists that still disagree about Revelation |
| 41 | Arius’s letters to Eusebius of Nicomedia and to Alexander, via Athanasius | early fourth century; hostile transmission | the condemned position in the closest surviving words |
| 42 | Jerome, Dialogue against the Luciferians | late fourth century | “the whole world groaned and was astonished to find itself Arian” |
| 43 | Gregory of Nazianzus, farewell oration | 381 | the president who resigned mid-council |
| 44 | Socrates and Sozomen on the Macedonian walk-out | fifth century | the Spirit article’s opponents leaving the hall |
| 45 | Collectio Casinensis gift list, with the letter of Epiphanius the archdeacon | 431 file | Cyril’s scheduled outlays at court, items as listed |
| 46 | Nestorius, Bazaar of Heracleides, from Bedjan’s Syriac | 450s; recovered late nineteenth century | the losing chair in his own words |
| 47 | Formula of Reunion / Cyril, Laetentur caeli | 433 | what the fight was and was not about, two years on |
| 48 | Tome of Leo, Charles Lett Feltoe, NPNF | 13 June 449 | the letter Chalcedon read as a test |
| 49 | Theodosian Code 16.2.1–3, 16.2.6, 16.2.20, Mommsen | 313–370 | clergy exemption and the laws written to stop its abuse |
| 50 | Jerome, Letter 52.6, W. H. Fremantle, NPNF | 394 | “I do not complain of the law, but I grieve that we have deserved” it |
| 51 | Justinian, Novel 3, Schoell–Kroll | 535 | the Great Church staffing cap: 425 clergy plus 100 doorkeepers |
| 52 | Justinian, Novel 7 (and later Novel 120) | 535 | church land locked against alienation |
| 53 | Procopius, Buildings 1 and Secret History | 550s | the same author in both voices on Hagia Sophia |
| 54 | Gregory the Great, Register, James Barmby, NPNF | 590–604 | Peter the subdeacon and the Sicilian corn accounts |
| 55 | Polyptych of Irminon of Saint-Germain-des-Prés, Guérard; Longnon | 820s | named manses and tenants, not a total |
| 56 | Foundation charter of Cluny, Ernest F. Henderson from Bruel | 910; trans. 1892 | pro anima; exemption and the census to Rome |
| 57 | Capitulary of Herstal, clause 7, MGH | March 779 | the tithe made compulsory |
| 58 | Evagrius, Ecclesiastical History, Edward Walford | late sixth century; trans. 1846 | two reports of Proterius’s death; the Henotikon |
| 59 | Chronicle of Zachariah of Mitylene, Hamilton and Brooks | sixth century; trans. 1899 | a miaphysite narrative of the same street |
| 60 | Henotikon of Zeno | 482 | the compromise that produced the Acacian schism of 484–519 |
| 61 | Severus of Antioch, letters, E. W. Brooks | early sixth century; trans. 1902–04 | the confession from the losing see’s own desk |
| 62 | John of Ephesus, Lives of the Eastern Saints | sixth century | Jacob Baradaeus’s journeys; Theodora’s shelter, from an admirer |
| 63 | Synodicon Orientale, J.-B. Chabot | synods of 410 and 424; compilation c. 800; ed. 1902 | a church regularised by the shah, then independent of the Western fathers |
| 64 | Xi’an stele, James Legge | erected 781; unearthed c. 1625; trans. 1888 | the Church of the East under Tang licence |
| 65 | Hieria definition and Nicaea II definition, Percival | 754 and 787 | two imperial councils, opposite verbs on the images |
| 66 | John of Damascus, three treatises on the images | eighth century | written under the caliphate, outside the edict |
| 67 | Einhard, Life of Charlemagne, Samuel Epes Turner | early ninth century; trans. 1880 | Christmas 800 as a transmitted claim about a motive |
| 68 | Donation of Constantine; Lorenzo Valla’s exposure | eighth century; 1440 | the forged mantle, taken apart by grammar |
| 69 | Bull of Humbert; Cerularius’s synodal edict | 16 and 20 July 1054 | persons named, not churches; the city praised as orthodox |
| 70 | Niketas Choniates | after 1204 | the three-day sack, from a senator who lost his house |
| 71 | Innocent III, letter of rebuke to the legate, Patrologia Latina | 1204 | Greeks now seeing in the Latins only perdition |
| 72 | Laetentur Caeli | 6 July 1439 | Florence union signed by a delegation and refused at home |
| 73 | Joint Declaration of Paul VI and Athenagoras | 7 December 1965 | the anathemas consigned to persons — paraphrase only |
| 74 | Nicolò Barbaro, siege diary | 1453 | a Venetian’s days; Constantine XI’s death unfixed |
| 75 | Doukas; George Sphrantzes, short chronicle | fifteenth century | two more accounts of the fall, in disagreement; the turban remark as attribution |
| 76 | Silvestros Syropoulos, memoir of Florence | mid-fifteenth century | a partisan participant’s diary of the union |
Common questions
When is Imperial Christianity first securely attested?
312 CE. That is the earliest date the surviving evidence supports, and it is the key this volume is filed under. It is not the same claim as when the tradition began: the tradition’s own account of its beginning is printed beside it in the book’s front matter, never instead of it.
What period does the book cover?
312–1453. The coverage span and the attestation date are two different facts, and the gap between them is often the most interesting thing about a volume.
What carried Imperial Christianity?
The imperial post. Movement Two of every volume is about the transmission technology — the concrete object or institution that made copying possible, and would not have existed a century earlier.
How long is it?
About 30,500 words, roughly 130 minutes’ reading, 130 pages in the paperback. The audiobook runs 3h 10m, measured from the finished masters.
What does this volume not claim to establish?
What Constantine believed. His laws, letters, coins and buildings survive; his convictions are contested and stay that way in every chapter that touches them. The two accounts of the sign before the Milvian Bridge belong to the Early Christianity volume, which closes on them; this volume opens after the battle, with the paperwork. Every volume prints its own limits before it prints its argument; there are 7 on this one’s list.
Does the book say which tradition is true?
No. Belief System does not adjudicate. Where the tradition’s account and the earliest evidence disagree, both are given, in their own vocabulary, attributed, and neither is given the last word. No miracle is reported as fact and none is denied.
Can I buy Imperial Christianity in print?
Yes. It is a 5.5 × 8.5 in paperback, 130 pages, $12.99 a copy, bought direct rather than through a retailer. All thirty-one together are $199.00, with the ebook and the audiobook of every volume included.
The edition
| Trim | 5.5 × 8.5 in / 140 × 216 mm |
|---|---|
| Binding | Perfect-bound paperback, matte laminate |
| Paper | 60# uncoated cream, black ink |
| Extent | 130 pages |
| Edition | Extent | ISBN |
|---|---|---|
| Paperback | 130 pages, 5.5 × 8.5 in | ISBN not yet issued |
| Ebook | EPUB | 979-8-90623-843-6 |
| Audiobook | 3h 10m | 979-8-90623-844-3 |
| BISAC 1 | `REL017000` RELIGION / Comparative Religion |
|---|---|
| BISAC 2 | `REL015000` RELIGION / Christianity / History |
| BISAC 3 | `REL033000` RELIGION / History |