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In the year before the First Council of Constantinople in 381, Christianity became the official religion of the Roman Empire when Theodosius I, emperor of the East, Gratian, emperor of the West, and Gratian's junior co-ruler Valentinian II issued the Edict of Thessalonica in 380, [1] which recognized the catholic orthodoxy [a] of Nicene Christians as the Roman Empire's state religion.
c. 319 – Christianization of Iberia (Georgia) [3] [4] [5] c. 325 – Kingdom of Aksum (Ethiopian Orthodox Church) 337 – Roman Empire (baptism of Constantine I) 361 – Rome returns to paganism under Julian the Apostate; 364 – Rome returns to Christianity, specifically the Arian Church; c. 364 – Vandals (Arian Church)
The law of 8 November 392 has been described by some as the universal ban on paganism that made Christianity the official religion of the empire. [118] [119] The law was addressed only to Rufinus in the East, it makes no mention of Christianity, and it focuses on practices of private domestic sacrifice: the lares, the penates and the genius.
This was the context for Rome's conflict with Christianity, which Romans variously regarded as a form of atheism and novel superstitio, while Christians considered Roman religion to be paganism. Ultimately, Roman polytheism was brought to an end with the adoption of Christianity as the official religion of the empire. [citation needed]
Rome has, for more than two millennia, been an important worldwide center for religion, particularly the Catholic strain of Christianity.The city is commonly regarded as the "home of the Catholic Church", owing to the ecclesiastical doctrine of the primacy of the Bishop of Rome.
As a Christian state, Armenia "embraced Christianity as the religion of the King, the nobles, and the people". [3] In 326, according to official tradition of the Georgian Orthodox Church, following the conversion of Mirian and Nana, the country of Georgia became a Christian state, the Emperor Constantine the Great sending clerics for baptising ...
Black theology combined Christianity with questions of civil rights, aspects of the Black Power movement, and responses to black Muslims claiming Christianity was a "White man's" religion. It spread to the United Kingdom, parts of Africa, and confronted apartheid in South Africa.
Norman H. Baynes began a historiographic tradition with Constantine the Great and the Christian Church (1929) which presents Constantine as a committed Christian, reinforced by Andreas Alföldi's The Conversion of Constantine and Pagan Rome (1948), and Timothy Barnes's Constantine and Eusebius (1981) is the