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Constantine the Great (c. 272–337 AD) was Roman emperor whose reign transformed the empire. He reunified the divided empire after civil war, founded Constantinople as a new capital in the East, and legalized Christianity through the Edict of Milan in 313 AD, laying the foundation for Christianity's role in European history. More Less
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The Greek city of Byzantium was extensively rebuilt on Roman patterns of urbanism by Septimius Severus and Caracalla, who had already acknowledged its strategic importance. This made it an attractive site when Constantine later decided to develop a new capital there.
Image source: Byzantium
235 - 284
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During the Crisis of the Third Century, senators were marginalised as potential holders of imperial functions, though they could still dispute such positions alongside more upstart bureaucrats. The Senate as a body remained devoid of any significant power.
Image source: Constantine the Great
235
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The military chiefs had risen from the ranks since the Crisis of the Third Century but remained outside the Senate. They were included in the Senate only by Constantine's children after his reign.
250
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Beginning in the mid-3rd century, Roman emperors began to favour members of the equestrian order over senators, who had previously held a monopoly on the most important offices of the state. This shift reshaped the imperial administration that Constantine would later inherit and reform.
250
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In the 3rd century, the production of fiat money to pay for public expenses resulted in runaway inflation. Diocletian tried unsuccessfully to re-establish trustworthy minting of silver coins as well as silver-bronze 'billon' coins, an alloy mostly of base metal.
306 - 337
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Constantine pursued campaigns against the tribes on the Roman frontiers—such as the Franks, the Alemanni, the Goths, and the Sarmatians—and resettled territories abandoned by his predecessors during the Crisis of the Third Century with citizens of Roman society.
Jul 25, 310
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In a speech delivered in Gaul on 25 July 310, an anonymous orator revealed a previously unknown dynastic connection between Constantine and Claudius II, a 3rd-century emperor famed for defeating the Goths and restoring order to the empire.
Image source: Panegyrici Latini
324
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Eventually, Constantine decided to work on the Greek city of Byzantium, which offered the advantage of having already been extensively rebuilt on Roman patterns of urbanism during the preceding century by Septimius Severus and Caracalla, who had acknowledged its strategic importance.
Image source: Constantinople
337
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Following his death, Constantine's body was transferred to Constantinople and buried in the Church of the Holy Apostles, in a porphyry sarcophagus that was described in the 10th century by Constantine VII Porphyrogenitus in the De Ceremoniis.
Image source: Church of the Holy Apostles
350
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The title of perfectissimus was granted only to mid- or low-level officials by the end of the 4th century, reflecting the administrative reordering begun under Constantine's reforms of the imperial bureaucracy.
325
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Latin Christians considered it inappropriate that Constantine was baptised only on his death bed by an unorthodox bishop, and a legend emerged by the early 4th century that Pope Sylvester I had cured the pagan emperor from leprosy.
Image source: Donation of Constantine
750
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The Donation of Constantine appeared in the 8th century, most likely during the pontificate of Pope Stephen II, in which the freshly converted Constantine gives 'the city of Rome and all the provinces, districts, and cities of Italy and the Western regions' to Sylvester and his successors.
1129
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In the 12th century Henry of Huntingdon included a passage in his Historia Anglorum claiming that the Emperor Constantine's mother was a Briton, making her the daughter of King Cole of Colchester.
1440
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Philologist and Catholic priest Lorenzo Valla proved in 1440 that the Donation of Constantine was indeed a forgery, a landmark achievement in philological criticism that undermined the document used to justify papal temporal power.
337
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His memory was held in high regard during the lifetime of his children and for centuries after his reign, cementing his reputation as one of Rome's most consequential emperors.
400
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Following Constantine, centuries of Christians invoked the miraculous or the supernatural when justifying or describing their warfare, a legacy stemming from his fusion of Christian faith with imperial power.
600 - 700
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His reception as a saint seems to have spread within the Byzantine empire during wars against the Sasanian Persians and the Muslims in the late 6th and 7th century.
602 - 610
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The period 602–610 in the 7th century, spanning the reign of Emperor Phocas, falls within the era in which Constantine's veneration as a saint spread through the Byzantine empire amid its wars against Persia and the Muslims.
Image source: Phocas
1100 - 1200
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The name 'Constantine' enjoyed renewed popularity in western France in the 11th and 12th centuries, reflecting the enduring prestige of the emperor's name long after his death.
1929
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During the Fascist period in Italy in the 20th century, parallels between Constantine and Mussolini became especially popular after the signing of the Lateran Pacts by the Italian State and the Catholic Church in 1929.
Image source: Lateran Treaty
1929
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Cardinal Ildefonso Schuster, archbishop of Milan, claimed that, after sixteen centuries, a second March on Rome had occurred and a second 'religious pact' had been established, linking Mussolini to the spiriti magni of both Constantine and Augustus.
Image source: Alfredo Ildefonso Schuster
1956
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Constantine is not recognised officially as a saint in the Latin Church of the Catholic Church, although he had been referred to as piissimi Imperatoris (most pious Emperor) in editions of the Martyrologium Romanum up until the 1956 edition.
2012
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In 2012, a memorial was erected in Niš, the city of Constantine's birth, in his honour, commemorating his enduring significance to the region.
Image source: Niš
2013
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The Commemoration of the Edict of Milan was held in Niš in 2013, marking the anniversary of the proclamation of religious tolerance associated with Constantine's reign.
Image source: Edict of Milan
1576
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German humanist Johannes Leunclavius discovered Zosimus' writings and published a Latin translation in 1576, making available a critical pagan perspective on Constantine's reign that would shape later scholarship.
1588
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Baronius' Life of Constantine (1588) presents Constantine as the model of a Christian prince, exemplifying the admiring tradition of Constantinian scholarship rooted in Eusebius' portrayal.
Image source: Caesar Baronius
1776 - 1789
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Edward Gibbon aimed to unite the two extremes of Constantinian scholarship in his work The History of the Decline and Fall of the Roman Empire (1776–1789) by contrasting the portraits presented by Eusebius and Zosimus.
Image source: The History of the Decline and Fall of the Roman Empire
1853
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Modern interpretations of Constantine's rule begin with Jacob Burckhardt's The Age of Constantine the Great (1853), which marked a new scholarly approach to the emperor and his era.
Image source: Jacob Burckhardt
1920 - 1932
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Otto Seeck's Geschichte des Untergangs der antiken Welt (1920–1923) and André Piganiol's L'empereur Constantin (1932) go against the dominant historiographic tradition in their interpretations of Constantine's rule.
Image source: Otto Seeck
1929
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Baynes began a historiographic tradition with Constantine the Great and the Christian Church (1929) which presents Constantine as a committed Christian, later reinforced by Andreas Alföldi's The Conversion of Constantine and Pagan Rome (1948).
1948
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Andreas Alföldi's The Conversion of Constantine and Pagan Rome (1948) reinforced Baynes' historiographic tradition presenting Constantine as a committed Christian.
1949 - 1969
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Related histories by Arnold Hugh Martin Jones (Constantine and the Conversion of Europe, 1949) and Ramsay MacMullen (Constantine, 1969) give portraits of a less visionary and more impulsive Constantine.
Image source: A. H. M. Jones
1981
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Timothy Barnes's Constantine and Eusebius (1981) is the culmination of the historiographic trend begun by Baynes that presents Constantine as a committed Christian.
1996
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Elliott's The Christianity of Constantine the Great (1996) presented Constantine as a committed Christian from early childhood, extending the tradition of sympathetic scholarship on his faith.
2004
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Charles Matson Odahl's Constantine and the Christian Empire (2004) takes much the same tack as earlier scholars, portraying Constantine as a sincerely committed Christian ruler.
Image source: Michael (archangel)
2007
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Paul Veyne's 2007 work Quand notre monde est devenu chrétien holds a similar view which does not speculate on the origin of Constantine's Christian motivation, but presents him as a religious revolutionary who fervently believed he was meant 'to play a providential role in the millenary economy of the salvation of humanity'.
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