Dr. Dafydd Daniel

which is known as Sibelianism, with this extraordinary character, Paul of Samosata, who's a bishop of Antioch, who claims the privilege of the Queen Zenobia, who's sort of a next part of Egypt and Syria from the empire. So yeah, already the empire has been involved in trying to decide what's going on.

And of course, like it was back, you know, the earliest record that we have of Christianity even being discussed is Pliny with Trajan, you know, saying he's found these odd people, you know, I've tortured them anyway. Now what should I do with them now?

And of course, like it was back, you know, the earliest record that we have of Christianity even being discussed is Pliny with Trajan, you know, saying he's found these odd people, you know, I've tortured them anyway. Now what should I do with them now?

And of course, like it was back, you know, the earliest record that we have of Christianity even being discussed is Pliny with Trajan, you know, saying he's found these odd people, you know, I've tortured them anyway. Now what should I do with them now?

That's right.

That's right.

That's right.

It's an extraordinary story, isn't it? And, you know, much debated how much truth there is in this and how it relates to wider sort of political motivations for Christian conversion as well as anything else. But Constantine is about to fight this battle against Maxentius and has this vision of a sign in the sky and this line, in this sign, conquer.

It's an extraordinary story, isn't it? And, you know, much debated how much truth there is in this and how it relates to wider sort of political motivations for Christian conversion as well as anything else. But Constantine is about to fight this battle against Maxentius and has this vision of a sign in the sky and this line, in this sign, conquer.

It's an extraordinary story, isn't it? And, you know, much debated how much truth there is in this and how it relates to wider sort of political motivations for Christian conversion as well as anything else. But Constantine is about to fight this battle against Maxentius and has this vision of a sign in the sky and this line, in this sign, conquer.

and later has a dream, a dream of Christ coming to him. This is how it's relayed by Lactantius and Eusebius of Caesarea, both of whom knew Constantine personally. The sign in question is the Cairo symbol. The Cairo symbol is just the first two letters of Christos in Greek. It's an X with a big P sticking out the top of the X. And Constantine makes this his symbol, right?

and later has a dream, a dream of Christ coming to him. This is how it's relayed by Lactantius and Eusebius of Caesarea, both of whom knew Constantine personally. The sign in question is the Cairo symbol. The Cairo symbol is just the first two letters of Christos in Greek. It's an X with a big P sticking out the top of the X. And Constantine makes this his symbol, right?

and later has a dream, a dream of Christ coming to him. This is how it's relayed by Lactantius and Eusebius of Caesarea, both of whom knew Constantine personally. The sign in question is the Cairo symbol. The Cairo symbol is just the first two letters of Christos in Greek. It's an X with a big P sticking out the top of the X. And Constantine makes this his symbol, right?

He puts it on his standards, on his shield, and fights with this and wins an extraordinary victory. It's not clear why Maxentius comes out to fight even at such an exposed area and so wins. And so because that Constantine thanks the Christian God, you know, dedicates the victory to it, thinks it's come from that, and carries on using this symbol.

He puts it on his standards, on his shield, and fights with this and wins an extraordinary victory. It's not clear why Maxentius comes out to fight even at such an exposed area and so wins. And so because that Constantine thanks the Christian God, you know, dedicates the victory to it, thinks it's come from that, and carries on using this symbol.

He puts it on his standards, on his shield, and fights with this and wins an extraordinary victory. It's not clear why Maxentius comes out to fight even at such an exposed area and so wins. And so because that Constantine thanks the Christian God, you know, dedicates the victory to it, thinks it's come from that, and carries on using this symbol.

It's said that Licinius lived in great fear of it, you know, at this later battle, Chrysopolis 324. It's sort of pagan symbols of Licinius against this symbol Cairo symbol. So what's his real view of Christianity? I mean, it's clearly, it seems to have been a monotheist, right?

It's said that Licinius lived in great fear of it, you know, at this later battle, Chrysopolis 324. It's sort of pagan symbols of Licinius against this symbol Cairo symbol. So what's his real view of Christianity? I mean, it's clearly, it seems to have been a monotheist, right?

It's said that Licinius lived in great fear of it, you know, at this later battle, Chrysopolis 324. It's sort of pagan symbols of Licinius against this symbol Cairo symbol. So what's his real view of Christianity? I mean, it's clearly, it seems to have been a monotheist, right?

So it seems to have believed in one God and seems like a lot of people in the ancient world too, and not least Christians themselves, have had the view that you may have sort of natural revelation of God and then further revelation of him. So there's no inconsistent to say, well, the sun God is revealed as actually being this other one God, this Christian God.