Abstract
As the first Roman Emperor to embrace Christianity, Constantine holds a unique place in history, having significantly influenced the development of both the Christian church and Europe from Late Antiquity onward. Constantine is a polarising figure who generates heated discussions, and authors willing to venture forth into these troubled waters should be saluted for their determination. As it happens, Odahl also deserves praise for providing a solid narrative which makes use of different types of evidence. Odahl’s second edition of 2010 improved upon the first edition of 2004 with the addition of further numismatic evidence, as well as a chapter discussing the location of his interpretation of Constantine within the field. This recent ‘amended second edition’ of 2013 incorporates no drastic changes, but corrects some errors and updates the bibliography (p. xiv).
Odahl provides context with a wealth of detail which will be welcome to non-specialists, leavened with the occasional narrative speculation. The breadth of support from numismatic evidence is particularly helpful. Odahl includes 95 black and white illustrations and eight of his own maps. The work is clearly organised in twelve chapters. The first discusses source material for the life of Constantine and lays the groundwork for the ten chronological chapters which follow. These begin with the reign of Diocletian, and end with the death of Constantine. Odahl closes the work with a chapter treating the significance of Constantine down the centuries, and the place of his work in modern scholarship.
In such disputed territory, it would be unreasonable for a reviewer to expect complete agreement on all details, and Odahl’s work is no exception to this. Rather than catalogue disagreements, one example where the author could reconsider the inflexibility of his stance relates to his account of Constantine’s conversion (pp. 105-6), which rejects the ‘solar halo’ theory first advanced by Weiss more than twenty years ago but since championed by others. This theory resolves the disparate primary source accounts by suggesting that the sign of the cross was a solar halo seen by Constantine in 310 prior to his conversion, then explained to him in 312 as a sign from the Christian god. Despite Weiss’ fidelity to the primary sources, Odahl repeatedly dismisses this theory as ‘counter-factual’ (pp. xii, 286, 375). Odahl should certainly, however, be commended for his willingness to discard the revisionist ‘politically correct’ (p. 375) portraits of Constantine in favour of responsibly engaging primary sources. In contrast to some portrayals, Odahl’s Constantine was a genuine convert to Christianity, who steadfastly supported his new faith over against paganism, although he declined to persecute those with whom he disagreed.
Constantine and the Christian Empire is a valuable contribution to the field and is highly recommended as an accessible starting point for undergraduate readers. Those seeking a more thorough understanding of Constantine and his times should consider supplementing this work with Stephenson’s Constantine: Unconquered Emperor, Christian Victor (2009) and Barnes’ Constantine: Dynasty, Religion and Power in the Later Roman Empire (2011).