How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalism

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many 3 within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places.