Der Kaiser und ein "Gottzeichen am Himmel": Konstantin d.Gr. in den ersten Jahren als Christ

The emperor and a "sign of God in the sky". Constantine the Great in his first years as a Christian" - The article attempts to make plausible that Lactanz in De mortibus persecutorum 44,5 f. understands the caeleste signum dei as a cross that was to be drawn on the shields of the sold...

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Bibliographic Details
Main Author: Girardet, Klaus Martin 1940- (Author)
Format: Electronic Article
Language:German
Check availability: HBZ Gateway
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Published: Herder 2023
In: Römische Quartalschrift für christliche Altertumskunde und Kirchengeschichte
Year: 2023, Volume: 118, Issue: 3/4, Pages: 143-181
Standardized Subjects / Keyword chains:B Konstantin, I., Römisches Reich, Kaiser ca. 280-337 / Lactantius, Lucius Caecilius Firmianus 250-317, De mortibus persecutorum / Eusebius, Caesariensis 260-339, Historia ecclesiastica / Cross / Sign
IxTheo Classification:BE Greco-Roman religions
CC Christianity and Non-Christian religion; Inter-religious relations
KAB Church history 30-500; early Christianity
Online Access: Volltext (lizenzpflichtig)
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Summary:The emperor and a "sign of God in the sky". Constantine the Great in his first years as a Christian" - The article attempts to make plausible that Lactanz in De mortibus persecutorum 44,5 f. understands the caeleste signum dei as a cross that was to be drawn on the shields of the soldiers of his army according to Constantine's instructions in the dream; that the part of the sentence: transversa X littera summo capite circumflexo, which denotes a so-called staurogramme and not a cross, must be regarded as a marginal gloss that penetrated the text in the course of the manuscript tradition; that the statement: Christum in scutis notat does not point to a staurogram or a Christogram, but in accordance with the dream instruction to the emperor means a cross as a sign symbolising Christ. When comparing the information provided by Eusebius (HE IX,9,2-11) with that of Lactanz, it must be taken into account that Lactanz writes about a shield sign, whereas Eusebius writes about a field sign. This has consequences that have not yet been considered.
Contains:Enthalten in: Römische Quartalschrift für christliche Altertumskunde und Kirchengeschichte