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

familiar terms, addressing them as “his most beloved Catholic brethren!” 71 The
emperor also expressed himself in the singular (possibly to emphasise his personal
concern with the matter 72 ) and only used the plural when referring to his place as one
Christian among many. The letter also contained several references to the Bible and to
the writings of early Church fathers and as such it may have been ‘ghosted’ by a cleric,
albeit with Constantine's approval. 73
Constantine then immediately went on to say that the goodness of God would
not “allow the human condition to carry on straying in error nor does it permit the
abhorrent wishes of certain men to prevail” which obscures conversion to the rule of
God. 74 Moreover, Constantine humbled himself before the bishops, and perhaps
excused himself for not having taken their side when the controversy first arose, by
saying that “there were initially in me many obvious defects in righteousness, nor did I
believe that the supernal power saw any of those things that I did in the secrecy of my
heart.” 75 But God had revealed his benefits to Constantine who accordingly rejoiced in
the “most righteous verdict” 76 of the bishops at Arles. A verdict that “recalled…those
whom the malignity of the devil” 77 had turned from the Catholic religion. This is
powerful rhetoric: the Donatists were inspired by the devil, the Catholics alone had
the blessing of God.
Nevertheless, despite this rhetoric Constantine still offered an opportunity by
which the Donatists could redeem themselves and he indicated that the magnanimity
71
Opt. App. 5; Ziwsa 208-210; Edwards 189; Corcoran (2000) 22, 304 on the authenticity of Constantine
being the author of this appendix, 321 n25, 322, 323, 336
72
Corcoran (2000) 322-323 on Constantine's propensity to favour the singular when referring to himself
in texts dealing with Christian matters in order, Corcoran believes, to indicate his “own religious
commitment.”
73
Corcoran (2000) 304; Odahl (1993) argues that Constantine wrote this letter; Digeser (1994) argues for
a Lactantian influence.
74
Opt. App. 5 Ziwsa 208; Edwards 189; nequaquam perm ittit hum anam condicionem div tius in tenebris
oberrare neue patitur exosas quorundam v oluntates usque in tantum perv alere
75
Opt. App. 5 Ziwsa 208; Edwards 189; fuerunt enim in m e prim itus, quae iustitia carere v idebantur, nec
ulla putabam v idere supernam potentiam , quae intra secreta pectoris m ei gererem
76
Opt. App. 5 Ziwsa 209; Edwards 189; iustissim a diiudicatione
77
Opt. App. 5 Ziwsa 209; Edwards 189; quos m alignitas diaboli…av ertisse
71