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Religious Intolerance in the Later Roman Empire - Bad request ...

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Christian and was probably regarded as a committed Christian s<strong>in</strong>ce he was trusted<br />

enough to serve on <strong>the</strong> council that tried Phot<strong>in</strong>us at Sirmium <strong>in</strong> 351 (along with<br />

Cerialis), he was also placed <strong>in</strong> charge of conven<strong>in</strong>g, supervis<strong>in</strong>g and ensur<strong>in</strong>g a correct<br />

outcome from, <strong>the</strong> Arim<strong>in</strong>um council of 359 <strong>in</strong> Italy. 167 Ammianus Marcell<strong>in</strong>us<br />

<strong>in</strong>dicates that Constantius was oversensitive to any rumours or evidence of sedition, a<br />

condition which his courtiers apparently <strong>in</strong>flated. Consequently, he was not <strong>in</strong>cl<strong>in</strong>ed<br />

to commute death sentences. 168 Eutropius states that Constantius was “too trust<strong>in</strong>g of<br />

his friends and companions”. 169 As such CTh 16.10.4 perhaps shows <strong>the</strong> <strong>in</strong>fluence<br />

which one of Constantius’ committed and trusted Christian com es could exercise over<br />

<strong>the</strong> emperor and <strong>the</strong> nature of policies which could be obta<strong>in</strong>ed from an <strong>in</strong>secure<br />

emperor who had recently ga<strong>in</strong>ed <strong>in</strong>secure possession of a territory.<br />

CTh 16.10.6 of 20 February 356 was Constantius’ next law on paganism and<br />

was issued with<strong>in</strong> <strong>the</strong> same political context as <strong>the</strong> previous two. The text <strong>in</strong>dicates no<br />

addressee, but s<strong>in</strong>ce <strong>the</strong> law was issued <strong>in</strong> Milan it seems reasonable to assume that it<br />

was orig<strong>in</strong>ally addressed to <strong>the</strong> Praetorian Prefect of Italy and Africa, or to one of his<br />

respective vicars or governors. As it survives, <strong>the</strong> law is short and to <strong>the</strong> po<strong>in</strong>t and<br />

ordered that anyone who is “proved to devote <strong>the</strong>ir attention to sacrifices or to<br />

worship images, we command that <strong>the</strong>y shall be subjected to capital punishment.” 170<br />

This was <strong>the</strong> third law prescrib<strong>in</strong>g capital punishment, and, as with <strong>the</strong> previous two,<br />

no allowance was made for a lesser punishment. Of course, perform<strong>in</strong>g sacrifices had<br />

already been made a capital offence by CTh 16.10.4 of 1 December 354 and this law<br />

extended <strong>the</strong> punishment to idolatry. It was written with a sense of style similar to<br />

CTh 16.10.4 and <strong>the</strong>refore it may have been drafted by <strong>the</strong> same hand. The first words<br />

of CTh 16.10.6 are somewhat dramatic and state <strong>the</strong> penalty which is to be applied:<br />

167<br />

Athan. Hist. Ar. 22 and Epip Adv . Hear.71 for service on <strong>the</strong> committee that tried Phot<strong>in</strong>us. Barnes<br />

(1993) 144-146 on <strong>the</strong> Council of Arim<strong>in</strong>um.<br />

168<br />

Amm. Marc. 14.5<br />

169<br />

Eutropius 10.15.2 nim ium am icis et fam iliaribus credens. Aurelius Victor Caes 42 also <strong>in</strong>dicated that<br />

Constantius spent too little time and attention when appo<strong>in</strong>t<strong>in</strong>g officials and that he surrounded himself<br />

with deficient advisors.<br />

41

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