Constantine's personal “theology” emerges with particular clarity…

Constantine's personal “theology” emerges with particular clarity from a remarkable series of letters, extending from 313 to the early 320s, concerning the Donatist schism in North Africa.

The Donatists maintain that those priests and bishops who have once lapsed from the Christian faith cannot be readmitted to the church.

Constantine's chief concern is that a divided church will offend the Christian God and so bring divine vengeance upon the Roman Empire and Constantine himself.

Satan inspires schism, in Constantine's view.

Its partisans are acting in defiance of the clemency of Christ, for which they might expect eternal damnation at the Last Judgment.

Meanwhile, it is for the righteous members of the Christian community to show patience and long-suffering.

In so doing, they will be imitating Christ, and their patience will be rewarded in lieu of martyrdom-for actual martyrdom is no longer open to Christians in a time of peace for the church.

Throughout, Constantine has no doubt that to remove error and to propagate the true religion is both his personal duty and a proper use of the imperial position.

His claim to be “bishop of those outside the church” may be construed in this light.

Other such pronouncements, expressed in letters to imperial officials and to Christian clergy, demonstrate that Constantine's commitment to Christianity is firmer and less ambiguous than some have suggested.

Eusebius confirms what Constantine himself believes: that he has a special and personal relationship with the Christian God.

The emperor makes his third son a caesar in 323.