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Little Peace of the Church
In the history of the Roman Empire, the "Little Peace of the Church" was a roughly 40-year period in the latter 3rd century when Christianity flourished without official suppression from the central government. It is particularly associated with the reign of Gallienus (253–268),〔Françoise Monfrin, entry on "Milan," p. 986, and Charles Piétri, entry on "Persecutions," p. 1156, in ''The Papacy: An Encyclopedia,'' edited by Philippe Levillain (Routlege, 2002, originally published in French 1994), vol. 2.〕 who issued the first official declaration of tolerance regarding Christians.〔Piétri, "Persecutions," in ''The Papacy,'' p. 1156.〕 Among the series of imperial edicts that halted acts of persecution against Christians, one addressed to the bishops of Egypt has survived,〔W.H.C. Frend, "Persecutions: Genesis and Legacy," in ''Cambridge History of Christianity: Origins to Constantine'' (Cambridge University Press, 2006), vol. 1, p. 516.〕 recognizing places of worship and cemeteries as ecclesiastical property and restoring them to Christian ownership.〔Piétri, "Persecutions," in ''The Papacy,'' p. 1156.〕 The Church for the first time even asked a Roman emperor to arbitrate an internal dispute. In 272, after Paul of Samosata was accused of heresy but refused to be deposed as bishop of Antioch, Aurelian ruled in favor of his successor, who was in good standing with the church hierarchy.〔Kevin Butcher, ''Roman Syria and the Near East'' (Getty Publications, 2003), p. 378; Piétri, "Persecutions," in ''The Papacy,'' p. 1156.〕
The "little" peace of the Church, described primarily by Eusebius, is preliminary to the final "peace of the Church" ushered in by the conversion of Constantine I.
==Coexistence==
During this time, Christian communities became more integrated into Roman society in the provinces. The possibility of integration had been recognized by some Christian intellectuals as early as the 2nd century: Tatian, a Syrian convert to Christianity, maintained that all humanity should share one code of law and one political organization—an attitude that was conducive to coexistence with the Empire.〔Butcher, ''Roman Syria'', p. 378.〕 The goal of unity was reflected in the ''Constitutio Antoniniana'', which in 212 AD had extended universal citizenship to all free inhabitants of the Empire.〔Elizabeth DePalma Digeser, ''The Making of a Christian Empire: Lactantius and Rome'' (Cornell University Press, 2002), pp. 52–53.〕 The intellectual practices associated with the Second Sophistic were adopted by Christian apologists, who drew on the rhetorical techniques of the educated classes to argue that they posed no threat to the social order. The "little peace" helped consolidate the development of Christian discourse in the Hellenistic manner.〔Butcher, ''Roman Syria'', p. 378.〕 Conditions were also more favorable for attracting Christian converts.〔Piétri, "Persecutions," in ''The Papacy,'' p. 1156.〕
Eusebius of Caesarea, who grew up during the peace, contrasted it with the time in which he wrote:It is beyond our ability to describe in a suitable manner the extent and nature of the glory and freedom with which the word of piety toward the God of the universe, proclaimed to the world through Christ, was honored among all men, both Greeks and barbarians, before the persecution in our day."〔As quoted by Drake, ''Constantine and the Bishops,' p. 114.〕
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