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Early Modern Times? Let us also briefly look at a series of ancient texts in which we noticed reinterpretation in the Middle Ages and Early Modern Times, but for which we published our conclusions in French. 2.4 Edict of Thessalonica In an article dedicated to the Edict of Thessalonica 43 and a study

In: Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review

power of empire. This climactic shift into becoming the cultural religion of the empire would wait sixty-seven more years to be formalized. On February 27, 380 the Edict of Thessalonica issued by Gratian, Valentinian II and Theodosius declared Nicene Trinitarian Christianity to be the only legitimate

In: Christianity, Empire and the Spirit

 Here we have the substance of C. 1,1,1: ‘... patris et filii et spiritus sancti unam deitatem sub pari maiestate credamus ... reliquos vere ... haeretici dogmatis infamiam sustinere ...’.
 Waelkens devotes ample space to this constitution 30 , but at the end of the day this ‘Edict of Thessalonica’ of

In: Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review

of Thessalonica (also known as Cunctos populos ) issued in ad 380, declared Christianity to be an established religion. 13 This declaration was later complemented by the related decrees of the Emperor Justinian, who, at least in the eastern part of the Empire, introduced ‘caesaropapism’ 14 and

In: Ecclesiology

oosters christendom 1), 5-30 (here: 19-24). 123 licita).6 Subsequently, it became the favoured religion and later,in 380 A.D., by the Edict of Thessalonica, issued by the Emperors Theodosius and Gratian, the official religion of the Empire. The Edict of Thessaloni- ca, entitled Cunctos populos, states

In: Exchange

imperial decree Cunctos Populos , also known as the Edict of Thessalonica (380 ce ). Constantinian Christianity – the strange reconciliation of Christ and Roman (state) power – depleted Christianity’s potential for revolutionary change as well as its ability to substantively express the real

In: Islam in a Post-Secular Society

Julian, Against the Cynic Heraclius ( Oration 7): A Polemic about Myths,” which focuses on the emergence of early Christian intolerance at the end of the fourth century CE . In 380 CE , as a result of Emperor Theodosius I ’s Edict of Thessalonica, “Catholic” Christianity (i.e., the type of

In: Intolerance, Polemics, and Debate in Antiquity

: Theodosius, the edict of Thessalonica, the poetry of Prudentius, and the entire activity of Ambrosius, the first 'prince of the Church') an exten- sive creation-occassionally fabrication-of inscriptions to be put on, usually great, Christian buildings; they are mostly composed in elegiacs. Great masters in

In: Vigiliae Christianae

1 Introduction 1 The Visigothic conversion to Catholicism, solemnly established at the Third Council of Toledo in 589, brought about a true societas fidelium Christi , 2 “a unitary body bound together by a common faith and ruled over by a divinely sanctioned head.” 3 Similar to the Edict of

In: A Companion to Isidore of Seville

, began to be settled within Roman territory as foederates . 14 Other significant events at the end of the 4th c. include the promulgation of the Edict of Thessalonica, by the emperors Gratian and Theodosius Theodosius in 380, which made Nicene Christianity Christianity the state religion. Further

In: (Re)using Ruins: Public Building in the Cities of the Late Antique West, A.D. 300-600