Political Structure Of The Roman Empire Theology

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The populace domain of Rome, which included spiritual norms, societal scenes, every bit good as some other cultural divides, has been known to greatly impact the Roman political system throughout, from its origin to its autumn. Our universe has seen many great imperiums and possibly the most popular one by name is the Roman Empire. A great figure of books have been written on this topic, many films have been made, and the Roman Empire remains rich in our heads to this day of the month. The Roman history involves some great minutes as it recounts such great leaders as Julius Caesar ( see Picture 1 ) , the birth of Christ and his feats, and so the puting up of the Church and the Vatican by Constantine. Just like any other province or imperium, the Roman Empire was besides much affected by the people that were its topics. These people had their ain faith throughout the assorted era of the Empire, and these people had their ain norms and patterns. The Roman citizen was immediately recognized by his toga ( See Illustration 1 ) and the Roman ground forces by his uniform ( See Picture 2 ) The political construction of the Roman Empire was affected by the manner that its citizens had behaved during the assorted times, including their faith, their societal construction, gender dealingss and economic sciences. This paper shall follow the class of the Roman Empire through history, from its origin to its diminution and autumn and associate how the assorted factors were able to act upon the Empire in different ways. It is besides of import to recognize that the Roman populace was able to act upon the political construction of the Roman Empire.

The civilization of the Roman Empire was influenced by many factors. The Roman Senate declared Augustus ( See Picture 3 ) as the Emperor of Rome in 27BC. This was the beginning of the Roman Empire that was destined to last for the following five hundred old ages, adding more and more districts to its name. The diverseness in the Roman Empire came because of the figure of parts that it was able to integrate into its boundaries. The Roman Empire included ancient Britain, Arabia, and Romania. Augustus was a good swayer and he was able to stabilise Rome both politically every bit good as socially. A batch of development in the countries of art, literature, and doctrine took topographic point in the Roman Empire, as it continuously borrowed from assorted civilisations and civilizations. Among the most of import of things that came out of the Roman Empire include the spiritual and ethical elements of Judaism, the instructions of Christianity, the survey of uranology and star divination, and so much more information from other Eastern states like Persia and Egypt. This spread of information gave power to the Roman political relations since they were able to utilize this cognition to present new reforms in their political construction, every bit good as add some enigma to it. The Romans left such a grade of their civilization on the universe that people and creative persons, centuries subsequently, such as Michelangelo in the sixteenth century A.D, This is how the Roman civilization was able to distribute its architecture and literature all over Europe, and we can still happen their elements in assorted Western traditions today.

One of the countries where we see the most of Roman influence is that of mathematics. Many of the theories and rules that are employed in mathematics have been the merchandise of Greek/Roman heads such as Archimedes and Pythagoras. Their thoughts have formed the footing of what we call geometry. Many inventions and innovations have been made based on these thoughts and hence we see a big influence of Roman outlook in things like arms and architecture. Much of theoretical every bit good as practical scientific discipline has besides been laid down by the Romans. They established the field of vegetation and many of the early Roman scientists worked to roll up a host of information about many of the workss that existed in the part. Aristotle and his Theophrastus ( frequently referred to as the male parent of vegetation ) classified and named these workss. Although no evident connexion exists between the promotion in mathematics and the political construction, we find that as more and more mathematical constructs were introduced and adopted in Rome, the politicians besides were able to follow their versatility. One of the constructs that arose out of mathematics was economic sciences and the Romans were able to transport out trade on a better degree. This gave a encouragement to the Roman Empire and the politicians were able to utilize mathematics to their advantage.

Many of the thoughts of economic sciences and political relations that the Western universe follows sycophants have besides been derived from Ancient Romans. The Roman ‘s system of the senate is still employed by many Western states today. In add-on, the Romans were the first 1s to present the thoughts of involvement in concern and loans and we all know that the whole economic sphere of the universe today works on the rules of involvement. Many of the Greek/Roman philosophers, such as Aristotle and Socrates, besides played their function in Roman influence and we see that many Western states have their coevalss who are ever constructing upon the original thoughts and constructs. The Roman influence on art is phenomenal. We find that many of the creative persons of the Renaissance and the Enlightenment epoch used to follow the art techniques of the Romans. Many of the sculptures and wall paintings painted by Michelangelo ( See Illustration 2 ) are grounds of the fact that he was motivated and inspired by Roman art. These theories, aspirations, and thoughts were passed from the Greeks to the Romans and so to other states in Western Europe.

The most comprehensive facet of the societal life and the Empire that the Romans were able to develop and distribute to the remainder of Europe includes the inside informations of the Roman Law. The Romans were able to take the basic model provided by the Greeks and transform it into an highly sophisticated and scientific legal system. “ The history of Roman jurisprudence spans about a thousand old ages from the jurisprudence of the 12 tabular arraies ( 449 BC ) to Justinian ‘s codifications ( aroung 530 BC ) . The 12 tabular arraies still reflect a comparatively crude and pre-scientific legal system. However, from the second century B.C, the Romans began to use the methods and classs of Grecian doctrine to legal jobs ( which the Greeks themselves had ne’er thought of ) . A legal profession began to emerge and the production of scholarly pacts on Roman jurisprudence started. ” It was in the 2nd century AD that the Roman legal scientific discipline was able to make its extremum. This happened when the economic and political conditions of the ‘principate ‘ became favourable to the scholarly activity of Roman legal experts. However, this classical age of the Roman legal experts ended in the third century and no 1 has been adequately able to explicate that. “ The undermentioned centuries saw a general diminution of Roman legal civilization, which was non stopped by the attempts of emperor Justinian to resuscitate classical Roman jurisprudence in the sixth century.

Justinian did manage, nevertheless, to continue a great portion of the literary bequest of the classical legal experts by integrating their Hagiographas in his codifications. The Digest, which is the most of import portion of the codification and was published in 533, is a mammoth aggregation of fragments from classical text books and commentaries. While it was unknown in Western Europe in the early center ages, it was rediscovered around 1070 in Italy. From that clip forth, Roman jurisprudence and particularly the instructions of the classical legal experts preserved in the Digest became the footing of Continental European. It has been said rather justly, that the Digest is one of the most influential books in European ” .

Possibly the most of import facet of the Roman civilization that was able to impact the political construction the most was faith. Rome had grown up to be a formidable imperium by 120 AD ( See Map ) . The history of Rome is embedded with admiration. Much of what Rome was to go in the ulterior phases of its life was due to the antediluvian yet colourful faith, one that is now known as Roman mythology. The Romans had Gods and goddesses for every component, and for every juncture. These Gods were in a uninterrupted province of tenseness, equilibrating the good and evil, while maintaining the worlds happy as good. It is in this faith that we find the basic drift for the Roman Empire, its political construction, and its societal environment. Possibly Ovid was best able to show this relationship between the Gods and worlds in his Metamorphosiss. The first narrative of a human involves a evildoer, punished for his offense against the Gods. Lycaon ‘s instance represents one illustration of the evil of all humanity in the Iron Age. Lycaon ( “ wolf adult male ” in Greek ) is the ground for the inundation, Jupiter explains, but non the beginning of immorality ( Ovid does non advert the celebrated narrative of Pandora ‘s box ) . Lycaon ‘s metabolism into a animal reveals his true nature ; the description translates literally, “ his oral cavity gathered savageness from the adult male himself. ” The reaction of the other Gods to Jupiter ‘s penalty of Lycaon resembles a senate of flunkies ; at first it sounds as if the Gods feel commiseration for humanity, but shortly their selfish motivations are revealed: without work forces they will lose their forfeits. Jupiter claims that he wants to do the universe safe for lesser deities, nymphs, fauns, lecher, but as we will shortly see in the narratives to follow, the biggest menace to pretty immature nymphs are the amative Gods themselves

After the ancient faiths in Rome, came the somewhat modern thoughts that pertain to cynicism and stolidity. One of the most celebrated of the Stoics was Roman Emperor Marcus Aurelius ( See Picture 4 ) . His whole political system was dictated by the Stoic manner of life as he was in favour of the human being devoid of all emotions, where things like enviousness, fright, etc were all thought to hold come out of false judgements of the human heads. The focal point of much of Aurelius ‘s doctrine had to make with the moralss that were involved in the Stoic manner of life. These moralss involved the four basic virtuousnesss of wisdom, bravery, justness, and moderation. Aurelius was besides an advocator of traveling through uninterrupted speculation and exercisings in order to maintain the head and the organic structure in a province of togetherness. In Meditations, Book II, portion 1, Aurelius writes: “ Say to yourself in the early forenoon: I shall run into today thankless, violent, unreliable, covetous, uncharitable work forces. All of these things have come upon them through ignorance of existent good and sick… I can neither be harmed by any of them, for no adult male will affect me in incorrect, nor can I be angry with my kinsman or detest him ; for we have come into the universe to work together… ” This is non merely him doing a statement ; instead it is giving the reader a practical technique of reminding oneself every twenty-four hours, repeatedly, of the jobs that the individual might confront, and how they can be solved. This is slightly reminiscence of what subsequently became to be known as the ‘self-fulfilling prognostication ‘ . This Stoic manner of life was greatly reflected in Aurelius ‘ political structuring of Rome.

But possibly the one faith that had the most impact on the Roman imperium and its political structuring is Christianity. The autumn of the Roman Empire brought about a rise of Christianity and the Christian Church and this affected many alterations in the position of the universe. Some of the swayers of Christianity, like Saint Augustine ( 354-430 AD ) , upheld that the Bible should be considered the lone legitimate beginning of information about of import inquiries and this led to a great devotedness to the Bible as the chief beginning of rational modesty for the Western civilisation for many old ages to come. Many of the Christians fell into the dark ages right after the autumn of the Roman imperium every bit good and merely a few found redemption in the faith. The development of the Christian church in footings of parts by assorted swayers are discussed herein.

Flavius valerius constantinus I ( See Picture 5 ) was one who helped lend a batch to the rise of the Christian church as he was one of the most advantageous advocators of the Orthodox Church. He was a Roman emperor who legalized Christianity and founded Constantinople, and by making so he individual handedly laid the foundations of the Greco-Christian Empire of Byzantium. He adopted Christianity as the faith of his province and gave freedom to the priests and bishops to pattern Christianity without bounds. Another emperor who was instrumental in the enlargement and vital to the race of Christianity was Theodosios I ( born 347 AD ) . In 380, he proclaimed Christianity as the official faith of the province. He besides convened the 2nd Ecumenical Council and finalized the Articles of Faith. As with these two aforementioned Emperors, there was many who ruled Byzantine and helped it come on in footings prospective growing every bit good as spiritual development of Christianity.

By the 11th and 12th centuries, Christianity saw a divide into the East and the West subdivisions due to the huge land distances that the faith covered. There was barely even any contact between the Christians of the East and the Christians of the West because of the great geographical distances between them. They did, nevertheless, remain to be the same faith, and were merely unbroken apart in their cultural and historical upbringing by fanciful lines of waies. Therefore were born many different independent and autonomous churches that answered to either the Western or the Eastern Orthodox Church. All these churches were in contact with each other and were bind together by the ‘canon ‘ jurisprudence and followed the same traditions, literature, ecclesiastical calendar, and imposts.

The Roman Empire remained a powerful one for more than 300 old ages, but it besides met its day of reckoning when it disintegrated into two parts, the Western and the Eastern imperium. No 1 is rather certain precisely when the division occurred but everyone agrees that it was a gradual transmutation. It all started because of power battles between the swayers of the country. There were many times in the history of Rome when the swayers were open as to the finding of replacements to their thrones. After 330 A.D, Rome was frequently engaged in civil wars between Martials, all of whom wanted to be the swayers of Rome. The Roman economic system aslo played a critical function in its division. Eastern Rome found better utilizations for its slaves and there was a alteration in the societal and economical system of that part. The Eastern portion of the imperium developed a different political system, one that resembled the fuedal system of today, and this gave a encouragement to their economic system. The Western portion, nevertheless, stuck to conventional norms and shortly their in-between category disappeared in the aftermath of inordinate taxing and the Western Roman Empire fell. Since Byzantine was the capital of the Eastern Roman Empire, the part came to be known as the Byzantine Empire.

The Eastern Empire survived because it had a more developed urban civilization and it was non invaded every bit much as the Western one was. Since the Byzantine Empire had been a portion of the grander Roman Empire, it retained much of the Roman Torahs and its heritage, although the legal codification was updated. The official langiage of the part remained as Latin in the beginning and was changed to Greek subsequently on. Many new churches, including the celebrated Church of Agia Sofia ( Holy Wisdom ) , were besides contructed. Some of Byzantium ‘s part to Western Europe include great plants of literature and art, a model for an highly efficient and extremely centralised disposal, and trading norms and ordinances. Possibly the biggest part comes out of the apparatus of the Orthodox Church that defined the cultural, political, societal, and religios life of the part and its people for many a old ages to come.

The Orthodox Church originated with Christ himself and can be said to be every bit old as Christianity itself. The Orthodox Church is geographically considered to be an Eastern Church because it is fundamentally a creative activity Middle Eastern, Hellenic, and Slavic history and civilization. Most of the growing and advancement of the Orthodox Church, whether it is historical or religious, has been done on its ain, about wholly with segregation from Roman Catholicism and Protestantism. The divide between the two parts, the East and the West, can non be easy identified, but this divide occurred largely in the 11th and 12th centuries. There was barely even any contact between the Christians of the East and the Christians of the West before this and because of the far greater distances of those, these two, nevertheless same faiths, were kept apart in their cultural and historical upbringing by fanciful lines of waies. There are many different independent and autonomous churches that answer to the Eastern Orthodox Church. All these churches are ever in contact with each other and are bind together by the ‘canon ‘ jurisprudence

The Orthodox Church ‘s disposal was directed over pull offing the people around the land, people, which were known as a ‘community. ‘ There were many such communities all over the ancient Russian and Grecian parts of the land and each metropolis of the epoch had a community that served the Orthodox Church. The highest rank amongst the governors of these communities was the bishop, who was assisted in his responsibilities by priests ( or presbyters ) and deacons. The thought of martyrdom was common to the people of the Orthodox Church as it attracted much persecution from the other signifiers of authoritiess that were in operation in those times.

The administrative thoughts about keeping a ‘council ‘ were ever really of import to the Orthodox Church and they believed that the council was the lone able organic structure to administrate the Torahs and regulations of the Church unto the people of the country. These councils were apparatuss so that any job that could non be solved by one individual entirely was put to the ballot and many able caputs were put together to work out the will of God on the debatable issue. The first council was converged in Jerusalem and it was convened so that the Apostles could come to a determination upon a serious issue. Many different types of council were setup, local 1s and the celebrated Apostolic Council. It was merely in the 4th century, when an Emperor of Constantine embraced Christianity that the Christian Empire was founded.

Another of import facet of faith that greatly affected the Roman Empire were the Seven Ecumenical Councils. The Seven Ecumenical Councils were the most of import councils of the Orthodox Church. The first 1 was convened in Nicea in 325 A.D. By Constantine the great and the last one once more in Nicea in 787 A.D. The chief subjects that the Councils addressed were largely on the nature of Jesus ‘ coming on Earth. The first Council was really certain in its determination and it described the nature of Christ as being the same as of God Himself. The ‘Father and Son ‘ image of God Jesus was discussed in the 2nd Ecumenical Council held in Constantinople in 381 A.D and it decreed the Trinitarian political orientation that there were three provinces of God: Father, Son and Spirit. The Macedonians were condemned as misbelievers in this 2nd Council. The 3rd Ecumenical Council was held in Ephesus in 431 A.D. Nestorians were deemed as misbelievers and Jesus was proclaimed to be both complete God and complete adult male in one individual and therefore Mary became “ theotokos ” , or “ God Bearer ” because she gave birth to both God and Man. The Third Council besides declared that both the parts of the Creed were concluding and complete. The Fourth, Fifth and Sixth Councils were all on the argument of whether the Christ was God or adult male and all of them declared him as being both happening in the same signifier. There were some thoughts by the Monophysites and the Monoethlites that Jesus ‘ humanity dissolved in the presence of his deity. So Jesus was merely godly. There was fierce disapprobation of this theory and all the Councils announced that Jesus is complete God and complete adult male. There was an intermediate council between the Sixth and Seventh one and it was called the Qinisext Council ( Trullo ) and was held in Constantinople 692 A.D. This council was held for the completion of the fifth and 6th one and it was held for strictly administrative grounds from where the canons were ratified. The 7th Ecumenical Council was held in Nicea in 787 A.D and is besides called “ The Sunday of Orthodoxy. ” The chief argument of this council was what to make with all the images of God and Jesus.

So, we find that merely like any other political government is affected by the manner that the people orient themselves in it, so was the Roman Empire affected by the assorted cultural and societal facets of its citizens. And as it is with most of the provinces, we besides find that faith had the biggest portion to play in finding the political construction of the Roman Empire. This spiritual intercession had been instilled in the Roman civilization and political relations of all time since the prehistoric times, where the ancient faiths governed the manner that the emperors would govern the imperium. These spiritual undertones were besides responsible in puting up the societal construction of Rome, as it differentiated between the work forces of different categories. The elites in Rome enjoyed a privileged category where they were free to prosecute in artistic and rational ways of life. Some of the Romans, those who could afford to, would import slaves from distant land and would flash them as being more gifted than the mean Roman slave. This ‘sophistication ‘ of the Roman citizens allowed for many other inventions in the societal, and therefore, the political system of Rome. It was required to do particular Torahs for the alien and the slaves, and the elites besides enjoyed some particular rights. No slaves were allowed to come in the authorities, while it was the elites ‘ birth right to be a Senator. Thus, the more sophisticated the Romans became, so did their political construction.

The ground for the populace sphere being so much effectual in act uponing the political kingdom in the Roman Empire is because it was a really sophisticated imperium. We tend to believe of those times as being the antediluvian ages, yet the Romans were really in front of their clip and they were able to populate a life that was basically really different from those people who lived all over the remainder of the universe. The Romans had assurance, they had ability, and they had their pride, all of which made them into a culturally and socially strong state. This strength of their state was besides reflected in their political domain as their citizens were really closely tied up to the authorities ( the senate was elected democratically from the common citizens ) . Thus the populace domain was greatly able to impact the political construction of Rome, as discussed above in this paper.

Picture 1

Julius Caesar, possibly the most celebrated Roman of them all

Illustration 1

The Roman toga: frock crisp to be a politician

Picture 2

The gladiator ‘s suit, a soldier ‘s unvarying

Picture 3

Augustus, the first Roman Emperor

Illustration 2

Michelangelo ‘s Ceiling of the Sistine Vault


The Romans had conquered most of Europe by 120 A.D.

Picture 4

Marcus Aurelius, the Stoic

Picture 5

Flavius valerius constantinus I, the Christian Roman

Work Cited

Aurelius, Marcus, Meditations Book II, Part 1, London: Modern Library, 2003

Ovid, Allen Mandelbaum, The Metamorphoses of Ovid, New York: Harvest Books, 1995

MacMullen, Ramsay, Romanization in the Time of Augustus, Yale University Press, 2000.

Veynw, Paul, editor, A History of Private Life: I From Heathen Rome to Byzantium Belknap Press of Harvard University Press, 1992

Wikipedia, “ Culture of Ancient Rome, ” Online, hypertext transfer protocol: //en.wikipedia.org/wiki/Roman_culture ( Accessed November 28, 2005 )

Pictures and Maps

Portrait Gallery, Online, hypertext transfer protocol: //www.roman-empire.net/republic/laterep-gallery-index.html ( November 21, 2005 )

Reenactment Event at Corbridge, Online, hypertext transfer protocol: //www.cavazzi.com/roman-empire/diverse/reenactment-corbridge-2002.html ( November 21, 2005 )

Roma: Map of the Empire, Online, hypertext transfer protocol: //intranet.dalton.org/groups/Rome/RMap.html ( November 20, 2005 )

Wikipedia, “ Caesar Augustus, ” Online, hypertext transfer protocol: //en.wikipedia.org/wiki/Augustus ( November 21, 2005 )

Wikipedia, “ Constantine I, ” Online, hypertext transfer protocol: //en.wikipedia.org/wiki/Constantine_I_ % 28emperor % 29 ( November 22, 2005 )

Wikipedia, “ Marcus Aurelius, ” Online, hypertext transfer protocol: //en.wikipedia.org/wiki/Marcus_Aurelius ( November 22, 2005 )

Wikipedia, “ Roman Culture, ” Online, hypertext transfer protocol: //en.wikipedia.org/wiki/Image: Toga1.png ( November 21, 2005 )

Web Gallery of Art, “ Frescos in the Sistine Chapel, ” Online, hypertext transfer protocol: //gallery.euroweb.hu/art/m/michelan/3sistina/1chapel.jpg ( November 22, 2005 )

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