CONCLUSION
Even in the most theological of Christian texts, we sometimes find clues that demÂonstrate that their authors were not at all indifferent to the problems of Roman public rights.
Even in Late Antiquity, Roman citizenship was still felt to be a supeÂrior condition. The best proof of it is that certain Christians, like Aphrahat, Isidore of Pelusium, and Orosius supposed, in spite of their belonging to different cultural realms - Syriac, Greek, and Latin - that Jesus of Nazareth had been a Roman citiÂzen. Then, one also finds that everyone affirms the value of Romania: Christians were fully as Roman as others, even if they were Roman in a different way. Finally, we find that even where the Antonine Constitution is not explicitly cited, authors have not forgotten the universalization of Roman citizenship as historical developÂment. John Chrysostom and Augustine of Hippo knew that there had been a time when Roman citizenship was a rare privilege, and they were pleased to live in an era when it had become a common good. And even if their texts do not help us to write the history of the Edict of Caracalla, they preserve the memory of this unique grant, which Augustine qualified as humanissime, and which was above all felt as an act of generosity.