Part 1 of an Easter message by Geoffrey Gibraltar Bishop Diocese
of Europe.
When the Roman Emperor Constantine won a decisive battle at the Milvian Bridge in the year 312, he had a vision. Constantine thought he saw in the sky the Greek letters Chi-Rho – the first letters of the word Christ – with the words in hoc signo vincit – ‘in this sign, conquer’. Constantine won, and took control of the Roman Empire, bringing to an end the persecution of Christianity, and establishing it as a religio licita – a permitted religion, and then recognising it as the religion of the Roman Empire, even though he himself was not baptised until he was dying. The church historian, Eusebius of Caesarea, saw the conversion of Constantine as one of the great providential moments. Just as St Luke, at the end of the Acts of the Apostles, brings the Gospel to Rome, the political heart of the known world, so now the kingdoms of this world, and the Roman Empire in particular, ‘have become the kingdom of our God and of his Christ.’
Would that things were so simple. A millennium or more after Constantine, a German monk called Martin Luther, saw the corruption of the church and, in part, traced it back to Constantine. Had the church captured the empire, or the empire captured the church? The relation between church and state has always been ambiguous.
Jesus was put to death by both religious and political authorities. The Gospel accounts of his trial include exchanges with Pontius Pilate, the Roman Governor whose name now echoes down the centuries through his place in the Creed: ‘he suffered under Pontius Pilate.’ Jesus tells Pilate that ‘his kingdom is not of this world.’ If it did belong to. Spa View Community Church.
When the Roman Emperor Constantine won a decisive battle at the Milvian Bridge in the year 312, he had a vision. Constantine thought he saw in the sky the Greek letters Chi-Rho – the first letters of the word Christ – with the words in hoc signo vincit – ‘in this sign, conquer’. Constantine won, and took control of the Roman Empire, bringing to an end the persecution of Christianity, and establishing it as a religio licita – a permitted religion, and then recognising it as the religion of the Roman Empire, even though he himself was not baptised until he was dying. The church historian, Eusebius of Caesarea, saw the conversion of Constantine as one of the great providential moments. Just as St Luke, at the end of the Acts of the Apostles, brings the Gospel to Rome, the political heart of the known world, so now the kingdoms of this world, and the Roman Empire in particular, ‘have become the kingdom of our God and of his Christ.’
Would that things were so simple. A millennium or more after Constantine, a German monk called Martin Luther, saw the corruption of the church and, in part, traced it back to Constantine. Had the church captured the empire, or the empire captured the church? The relation between church and state has always been ambiguous.
Jesus was put to death by both religious and political authorities. The Gospel accounts of his trial include exchanges with Pontius Pilate, the Roman Governor whose name now echoes down the centuries through his place in the Creed: ‘he suffered under Pontius Pilate.’ Jesus tells Pilate that ‘his kingdom is not of this world.’ If it did belong to. Spa View Community Church.
