Writings of Eusebius - The Life of Constantine
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Translated by Ernest Cushing Richardson, Ph.d.
librarian and associate professor in hartford theological seminary.
Under the editorial supervision of Philip Schaff, D.D., LL.D.,
Professor of Church History in the Union Theological Semimary, New York,
and Henry Wace, D.D., Principal of King's College, London
Published in 1890 by Philip Schaff,
New York: Christian Literature Publishing Co.
Book III.
Chapter I.--A Comparison of Constantine's Piety with the Wickedness of
the Persecutors.
In this manner that spirit who is the hater of good, actuated by envy
at the blessing enjoyed by the Church, continued to raise against her
the stormy troubles of intestine discord, in the midst of a period of
peace and joy. Meanwhile, however, the divinely-favored emperor did
not slight the duties befitting him, but exhibited in his whole
conduct a direct contrast to those atrocities of which the cruel
tyrants had been lately guilty, [3223] and thus triumphed over every
enemy that opposed him. For in the first place, the tyrants, being
themselves alienated from the true God, had enforced by every
compulsion the worship of false deities: Constantine convinced mankind
by actions as well as words, [3224] that these had but an imaginary
existence, and exhorted them to acknowledge the only true God. They
had derided his Christ with words of blasphemy: he assumed that as his
safeguard [3225] against which they directed their blasphemies, and
gloried in the symbol of the Saviour's passion. They had persecuted
and driven from house and home the servants of Christ: he recalled
them every one, and restored them to their native homes. They had
covered them with dishonor: he made their condition honorable and
enviable in the eyes of all. They had shamefully plundered and sold
the goods of godly men: Constantine not only replaced this loss, but
still further enriched them with abundant presents. They had
circulated injurious calumnies, through their written ordinances,
against the prelates of the Church: he on the contrary, conferred
dignity on these individuals by personal marks of honor, and by his
edicts and statutes raised them to higher distinction than before.
They had utterly demolished and razed to the ground the houses of
prayer: he commanded that those which still existed should be
enlarged, and that new ones should be raised on a magnificent scale at
the expense of the imperial treasury. They had ordered the inspired
records to be burnt and utterly destroyed: he decreed that copies of
them should be multiplied, and magnificently adorned [3226] at the
charge of the imperial treasury. They had strictly forbidden the
prelates, anywhere or on any occasion, to convene synods; whereas he
gathered them to his court from every province, received them into his
palace, and even to his own private apartments and thought them worthy
to share his home and table. They had honored the demons with
offerings: Constantine exposed their error, and continually
distributed the now useless materials for sacrifice, to those who
would apply them to a better use. They had ordered the pagan temples
to be sumptuously adorned: he razed to their foundations those of them
which had been the chief objects of superstitious reverence. They had
subjected God's servants to the most ignominious punishments: he took
vengeance on the persecutors, and inflicted on them just chastisement
in the name of God, while he held the memory of his holy martyrs in
constant veneration. They had driven God's worshipers from the
imperial palaces: he placed full confidence in them at all times, and
knowing them to be the better disposed and more faithful than any
beside. They, the victims of avarice, voluntarily subjected themselves
as it were to the pangs of Tantalus: he with royal magnificence
unlocked all his treasures, and distributed his gifts with rich and
high-souled liberality. They committed countless murders, that they
might plunder or confiscate the wealth of their victims; while
throughout the reign of Constantine the sword of justice hung idle
everywhere, and both people and municipal magistrates [3227] in every
provence were governed rather by paternal authority than by any
constraining. [3228] Surely it must seem to all who duly regard these
facts, that a new and fresh era of existence had begun to appear, and
a light heretofore unknown suddenly to dawn from the midst of darkness
on the human race: and all must confess that these things were
entirely the work of God, who raised up this pious emperor to
withstand the multitude of the ungodly.
Footnotes
[3223] Compare contrast with the other emperors in Prolegomena, under
Life.
[3224] Eusebius expressly states that Constantine's words had little
result in conversion. It is meant here that the success of one who
relied on God itself proved the vanity of idols.
[3225] This may perhaps mean "ordered to be inscribed" or "wrote it to
be his safeguard." This form of Bag. is a satisfactory paraphrase.
[3226] Their bindings were adorned with precious stones according to
Cedrenus. Compare Prolegomena, Character, Magnificence.
[3227] [Politeuton andron, here, apparently, the Decurions, who formed
the corporations of the cities, and were subject to responsible and
burdensome offices. Vide Gibbon, Decline and Fall, chap. 17.--Bag.] So
Valesius maintains, and has been generally if not universally
followed. Though it might be overventuresome to change the translation
therefore, it befits the sense better and suits the words admirably to
apply to the different classes, Peregrini and Cives. This distinction
did not fully pass away until the time of Justinian (Long, art.
Civitas, in Smith, Dict. Gr. and Rom. Ant.), and it seems certain that
Eusebius meant this.
[3228] This above is a sort of resumé of the life of Constantine. For
illustration of the various facts mentioned, compare the latter part
of the Church History and the various acts and documents in this Life.
Compare also Prolegomena, under Life, and especially under Character.
It seems now and then to be like a little homily on the glory of
having the shoe on the other foot--the glory of having done to others
what others had done to them.
Chapter II.--Farther Remarks on Constantine's Piety, and his Open
Testimony to the Sign of the Cross.
And when we consider that their iniquities were without example, and
the atrocities which they dared to perpetrate against the Church such
as had never been heard of in any age of the world, well might God
himself bring before us something entirely new, and work thereby
effects such as had hitherto been never either recorded or observed.
And what miracle was ever more marvelous than the virtues of this our
emperor, whom the wisdom of God has vouchsafed as a gift to the human
race? For truly he maintained a continual testimony to the Christ of
God with all boldness, and before all men; and so far was he from
shrinking from an open profession of the Christian name, that he
rather desired to make it manifest to all that he regarded this as his
highest honor, now impressing on his face the salutary sign, and now
glorying in it as the trophy which led him on to victory. [3229]
Footnotes
[3229] Note the explicit testimony of Eusebius here, and compare
Prolegomena, under Religious Characteristics.
Chapter III.--Of his Picture surmounted by a Cross and having beneath
it a Dragon.
And besides this, he caused to be painted on a lofty tablet, and set
up in the front of the portico of his palace, so as to be visible to
all, a representation of the salutary sign placed above his head, and
below it that hateful and savage adversary of mankind, who by means of
the tyranny of the ungodly had wasted the Church of God, falling
headlong, under the form of a dragon, to the abyss of destruction. For
the sacred oracles in the books of God's prophets have described him
as a dragon and a crooked serpent; [3230] and for this reason the
emperor thus publicly displayed a painted [3231] resemblance of the
dragon beneath his own and his children's feet, stricken through with
a dart, and cast headlong into the depths of the sea.
In this manner he intended to represent the secret adversary of the
human race, and to indicate that he was consigned to the gulf of
perdition by virtue of the salutary trophy placed above his head. This
allegory, then, was thus conveyed by means of the colors of a picture:
and I am filled with wonder at the intellectual greatness of the
emperor, who as if by divine inspiration thus expressed what the
prophets had foretold concerning this monster, saying that "God would
bring his great and strong and terrible sword against the dragon, the
flying serpent; and would destroy the dragon that was in the sea."
[3232] This it was of which the emperor gave a true and faithful
representation in the picture above described.
Footnotes
[3230] Especially the book of Revelation, and Isaiah as quoted below.
[3231] [Literally, by encaustic painting. See Bk. 1, ch. 3,
note.--Bag.]
[3232] Isa. xxvii. 1. This is not taken from the Septuagint
translation, as it corresponds with the Hebrew against the LXX. It
differs in the word used for "terrible," and none of the editions (or
at least not the Vatican, Holmes and Parsons, Van Ess, or Tischendorf)
and none of the mss. cited by Holmes and Parsons, have the phrase "in
the sea" as the Hebrew. Grabe has this latter as various reading (ed.
Bagster, 16º, p. 74), but there is hardly a possibility that it is the
true reading.
Chapter IV.--A Farther Notice of the Controversies raised in Egypt by
Arius.
In such occupations as these he employed himself with pleasure: but
the effects of that envious spirit which so troubled the peace of the
churches of God in Alexandria, together with the Theban and Egyptian
schism, continued to cause him no little disturbance of mind. For in
fact, in every city bishops were engaged in obstinate conflict with
bishops, and people rising against people; and almost like the fabled
Symplegades, [3233] coming into violent collision with each other.
Nay, some were so far transported beyond the bounds of reason as to be
guilty of reckless and outrageous conduct, and even to insult the
statues of the emperor. This state of things had little power to
excite his anger, but rather caused in him sorrow of spirit; for he
deeply deplored the folly thus exhibited by deranged men.
Footnotes
[3233] The famous rocks in the Euxine which were wont to close against
one another and crush all passing ships, and by which the Argo was
said (Od. 12. 69) to be the only ship which ever passed in safety.
Chapter V.--Of the Disagreement respecting the Celebration of Easter.
But before this time another most virulent disorder had existed, and
long afflicted the Church; I mean the difference respecting the
salutary feast of Easter. [3234] For while one party asserted that the
Jewish custom should be adhered to, the other affirmed that the exact
recurrence of the period should be observed, without following the
authority of those who were in error, and strangers to gospel grace.
Accordingly, the people being thus in every place divided in respect
of this, [3235] and the sacred observances of religion confounded for
a long period (insomuch that the diversity of judgment in regard to
the time for celebrating one and the same feast caused the greatest
disagreement between those who kept it, some afflicting themselves
with fastings and austerities, while others devoted their time to
festive relaxation), no one appeared who was capable of devising a
remedy for the evil, because the controversy continued equally
balanced between both parties. To God alone, the Almighty, was the
healing of these differences an easy task; and Constantine appeared to
be the only one on earth capable of being his minister for this good
end. For as soon as he was made acquainted with the facts which I have
described, and perceived that his letter to the Alexandrian Christians
had failed to produce its due effect, he at once aroused the energies
of his mind, and declared that he must prosecute to the utmost this
war also against the secret adversary who was disturbing the peace of
the Church.
Footnotes
[3234] For endless literature of the Paschal controversy, compare
articles in all the religious encyclopædias, especially perhaps
Steitz, in the Schaff-Herzog; and for history and discussion of the
question itself, see Hensley's art. Easter, in Smith and Cheetham,
Dict.
[3235] By some this phrase is joined to the preceding
paragraph,--strangers..."in this as in other respects," and so Bag.
translates, but the division followed here is that of Hein.
Chapter VI.--How he ordered a Council to be held at Nicæa.
Then as if to bring a divine array against this enemy, he convoked a
general council, and invited the speedy attendance of bishops from all
quarters, in letters expressive of the honorable estimation in which
he held them. Nor was this merely the issuing of a bare command but
the emperor's good will contributed much to its being carried into
effect: for he allowed some the use of the public means of conveyance,
while he afforded to others an ample supply of horses [3236] for their
transport. The place, too, selected for the synod, the city Nicæa in
Bithynia (named from "Victory"), was appropriate to the occasion.
[3237] As soon then as the imperial injunction was generally made
known, all with the utmost willingness hastened thither, as though
they would outstrip one another in a race; for they were impelled by
the anticipation of a happy result to the conference, by the hope of
enjoying present peace, and the desire of beholding something new and
strange in the person of so admirable an emperor. Now when they were
all assembled, it appeared evident that the proceeding was the work of
God, inasmuch as men who had been most widely separated, not merely in
sentiment but also personally, and by difference of country, place,
and nation, were here brought together, and comprised within the walls
of a single city, forming as it were a vast garland of priests,
composed of a variety of the choicest flowers.
Footnotes
[3236] "Beasts of burden."
[3237] The probably apocryphal version of the summoning letter given
by Cowper (Syr. Misc.) from the Syriac gives the reason of the choice
of Nicæa, "the excellent temperature of the air" there.
Chapter VII.--Of the General Council, at which Bishops from all
Nations were Present. [3238]
In effect, the most distinguished of God's ministers from all the
churches which abounded in Europe, Lybia, [3239] and Asia were here
assembled. And a single house of prayer, as though divinely enlarged,
sufficed to contain at once Syrians and Cilicians, Phoenicians and
Arabians, delegates from Palestine, and others from Egypt; Thebans and
Libyans, with those who came from the region of Mesopotamia. A Persian
bishop too was present at this conference, nor was even a Scythian
found wanting to the number. [3240] Pontus, Galatia, and Pamphylia,
Cappadocia, Asia, and Phrygia, furnished their most distinguished
prelates; while those who dwelt in the remotest districts of Thrace
and Macedonia, of Achaia and Epirus, were notwithstanding in
attendance. Even from Spain itself, one whose fame was widely spread
took his seat as an individual in the great assembly. [3241] The
prelate of the imperial city [3242] was prevented from attending by
extreme old age; but his presbyters were present, and supplied his
place. Constantine is the first prince of any age who bound together
such a garland as this with the bond of peace, and presented it to his
Saviour as a thank-offering for the victories he had obtained over
every foe, thus exhibiting in our own times a similitude of the
apostolic company.
Footnotes
[3238] The standard work on councils is Hefele, Conciliengeschichte,
available to the English reader in the translation of Clark, Oxenham,
&c. (Edinb. 1872 sq.), a work so thoroughly fundamental that a general
reference to it will serve as one continuous note to matters relating
to the councils held under Constantine.
[3239] = Africa.
[3240] It is noted that this evidence of the presence of foreign
bishops--"missionary bishops," so to speak--is confirmed by Gelasius
and also by the roll of the members.
[3241] [Hosius of Cordova.--Bag.]
[3242] [It has been doubted whether Rome or Constantinople is here
intended. The authority of Sozomen and others is in favor of the
former. See English translation, published as one volume of this
series.--Bag.] Also in this series.
Chapter VIII.--That the Assembly was composed, as in the Acts of the
Apostles, of Individuals from Various Nations.
For it is said [3243] that in the Apostles' age, there were gathered
"devout men from every nation under heaven"; among whom were
Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia,
in Judea, and Cappadocia, in Pontus and Asia, in Phrygia and
Pamphylia, in Egypt, and the parts of Libya about Cyrene; and
sojourners from Rome, both Jews and proselytes, Cretans and Arabians.
But that assembly was less, in that not all who composed it were
ministers of God; but in the present company, the number of bishops
exceeded two hundred and fifty, [3244] while that of the presbyters
and deacons in their train, and the crowd of acolytes and other
attendants was altogether beyond computation.
Footnotes
[3243] Acts ii. 5sqq.
[3244] The number present is given variously as three hundred
(Socrates), three hundred and eighteen (Athanasius, &c.), two hundred
and seventy (Theodoret), or even two thousand (cf. Hefele). It has
been conjectured that the variation came from the omission of names of
the Arians (cf. note of Heinichen, Vol. 3, p. 506-507), or that it
varied during the two months and more.
Chapter IX.--Of the Virtue and Age of the Two Hundred and Fifty
Bishops.
Of these ministers of God, some were distinguished by wisdom and
eloquence, others by the gravity of their lives, and by patient
fortitude of character, while others again united in themselves all
these graces. [3245] There were among them men whose years demanded
veneration: others were younger, and in the prime of mental vigor; and
some had but recently entered on the course of their ministry. For the
maintenance of all ample provision was daily furnished by the
emperor's command.
Footnotes
[3245] This is the way it is interpreted by Sozomen, 1, 17. The
phrase, which is literally "of middling character," is translated by
Molz. and others as if it meant "mild" or "modest," as if it referred
in some way to the doctrine of the mean.
Chapter X.--Council in the Palace. Constantine, entering, took his
Seat in the Assembly.
Now when the appointed day arrived on which the council met for the
final solution of the questions in dispute, each member was present
for this in the central building of the palace, [3246] which appeared
to exceed the rest in magnitude. On each side of the interior of this
were many seats disposed in order, which were occupied by those who
had been invited to attend, according to their rank. As soon, then, as
the whole assembly had seated themselves with becoming orderliness, a
general silence prevailed, in expectation of the emperor's arrival.
And first of all, three of his immediate family entered in succession,
then others also preceded his approach, not of the soldiers or guards
who usually accompanied him, but only friends in the faith. And now,
all rising at the signal which indicated the emperor's entrance, at
last he himself proceeded through the midst of the assembly, like some
heavenly messenger of God, clothed in raiment which glittered as it
were with rays of light, reflecting the glowing radiance of a purple
robe, and adorned with the brilliant splendor of gold and precious
stones. Such was the external appearance of his person; and with
regard to his mind, it was evident that he was distinguished by piety
and godly fear. This was indicated by his downcast eyes, the blush on
his countenance, and his gait. For the rest of his personal
excellencies, he surpassed all present in height of stature and beauty
of form, as well as in majestic dignity of mien, and invincible
strength and vigor. All these graces, united to a suavity of manner,
and a serenity becoming his imperial station, declared the excellence
of his mental qualities to be above all praise. [3247] As soon as he
had advanced to the upper end of the seats, at first he remained
standing, and when a low chair of wrought gold had been set for him,
he waited until the bishops had beckoned to him, and then sat down,
and after him the whole assembly did the same.
Footnotes
[3246] [Hence it seems probable that this was the last day of the
Council; the entire session of which occupied more than two months,
and which was originally held in a church.--Bag.] The exact dates of
the Council are controverted, but it seems that it ended August 25,
having probably begun June 14.
[3247] Compare Prolegomena, under Physical and Mental Characteristics.
Chapter XI.--Silence of the Council, after Some Words by the Bishop
Eusebius.
The bishop who occupied the chief place in the right division of the
assembly [3248] then rose, and, addressing the emperor, delivered a
concise speech, in a strain of thanksgiving to Almighty God on his
behalf. When he had resumed his seat, silence ensued, and all regarded
the emperor with fixed attention; on which he looked serenely round on
the assembly with a cheerful aspect, and, having collected his
thoughts, in a calm and gentle tone gave utterance to the following
words.
Footnotes
[3248] [The authority of Sozomen and other writers seems to decide
that this was Eusebius himself.--Bag.]
Chapter XII.--Constantine's Address to the Council concerning Peace.
[3249]
"It was once my chief desire, dearest friends, to enjoy the spectacle
of your united presence; and now that this desire is fulfilled, I feel
myself bound to render thanks to God the universal King, because, in
addition to all his other benefits, he has granted me a blessing
higher than all the rest, in permitting me to see you not only all
assembled together, but all united in a common harmony of sentiment. I
pray therefore that no malignant adversary may henceforth interfere to
mar our happy state; I pray that, now the impious hostility of the
tyrants has been forever removed by the power of God our Saviour, that
spirit who delights in evil may devise no other means for exposing the
divine law to blasphemous calumny; for, in my judgment, intestine
strife within the Church of God, is far more evil and dangerous than
any kind of war or conflict; and these our differences appear to me
more grievous than any outward trouble. Accordingly, when, by the will
and with the co-operation of God, I had been victorious over my
enemies, I thought that nothing more remained but to render thanks to
him, and sympathize in the joy of those whom he had restored to
freedom through my instrumentality; as soon as I heard that
intelligence which I had least expected to receive, I mean the news of
your dissension, I judged it to be of no secondary importance, but
with the earnest desire that a remedy for this evil also might be
found through my means, I immediately sent to require your presence.
And now I rejoice in beholding your assembly; but I feel that my
desires will be most completely fulfilled when I can see you all
united in one judgment, and that common spirit of peace and concord
prevailing amongst you all, which it becomes you, as consecrated to
the service of God, to commend to others. Delay not, then, dear
friends: delay not, ye ministers of God, and faithful servants of him
who is our common Lord and Saviour: begin from this moment to discard
the causes of that disunion which has existed among you, and remove
the perplexities of controversy by embracing the principles of peace.
For by such conduct you will at the same time be acting in a manner
most pleasing to the supreme God, and you will confer an exceeding
favor on me who am your fellow-servant."
Footnotes
[3249] The earnest desire of Constantine to promote peace in the
church makes one judge with leniency the rather arbitrary and very
mechanical method he often took to secure it. As over against the
unity of form or the unity of compromise, there is one only real
unity--a unity in the truth, being one in the Truth. The secret of
peace is reason with right.
Chapter XIII.--How he led the Dissentient Bishops to Harmony of
Sentiment.
As soon as the emperor had spoken these words in the Latin tongue,
which another interpreted, he gave permission to those who presided in
the council to deliver their opinions. On this some began to accuse
their neighbors, who defended themselves, and recriminated in their
turn. In this manner numberless assertions were put forth by each
party, and a violent controversy arose at the very commencement.
Notwithstanding this, the emperor gave patient audience to all alike,
and received every proposition with steadfast attention, and by
occasionally assisting the argument of each party in turn, he
gradually disposed even the most vehement disputants to a
reconciliation. At the same time, by the affability of his address to
all, and his use of the Greek language, with which he was not
altogether unacquainted, he appeared in a truly attractive and amiable
light, persuading some, convincing others by his reasonings, praising
those who spoke well, and urging all to unity of sentiment, until at
last he succeeded in bringing them to one mind and judgment respecting
every disputed question.
Chapter XIV.--Unanimous Declaration of the Council concerning Faith,
and the Celebration of Easter.
The result was that they were not only united as concerning the faith,
but that the time for the celebration of the salutary feast of Easter
was agreed on by all. Those points also which were sanctioned by the
resolution of the whole body were committed to writing, and received
the signature of each several member. [3250] Then the emperor,
believing that he had thus obtained a second victory over the
adversary of the Church, proceeded to solemnize a triumphal festival
in honor of God.
Footnotes
[3250] The extant signatures are of doubtful authenticity. Compare
Hefele, p. 269.
Chapter XV.--How Constantine entertained the Bishops on the Occasion
of His Vicennalia.
About this time he completed the twentieth year of his reign. [3251]
On this occasion public festivals were celebrated by the people of the
provinces generally, but the emperor himself invited and feasted with
those ministers of God whom he had reconciled, and thus offered as it
were through them a suitable sacrifice to God. Not one of the bishops
was wanting at the imperial banquet, [3252] the circumstances of which
were splendid beyond description. Detachments of the body-guard and
other troops surrounded the entrance of the palace with drawn swords,
and through the midst of these the men of God proceeded without fear
into the innermost of the imperial apartments, in which some were the
emperor's own companions at table, while others reclined on couches
arranged on either side. [3253] One might have thought that a picture
of Christ's kingdom was thus shadowed forth, and a dream rather than
reality.
Footnotes
[3251] Compare Prolegomena, Life.
[3252] At the risk of seeming trivial in sober and professedly
condensed annotation, one cannot help noting that the human nature of
ancient and modern councils is the same,--much controversy and more or
less absenteeism, but all present at dinner.
[3253] For notice of these couches, see Smith, Dict. Gr. and Rom.
Ant., article Lectica.
Chapter XVI.--Presents to the Bishops, and Letters to the People
generally.
After the celebration of this brilliant festival, the emperor
courteously received all his guests, and generously added to the
favors he had already bestowed by personally presenting gifts to each
individual according to his rank. He also gave information of the
proceedings of the synod to those who had not been present, by a
letter in his own hand-writing. And this letter also I will inscribe
as it were on some monument by inserting it in this my narrative of
his life. It was as follows:
Chapter XVII.--Constantine's Letter to the Churches respecting the
Council at Nicæa.
"Constantinus Augustus, to the Churches.
"Having had full proof, in the general prosperity of the empire, how
great the favor of God has been towards us, I have judged that it
ought to be the first object of my endeavors, that unity of faith,
sincerity of love, and community of feeling in regard to the worship
of Almighty God, might be preserved among the highly favored multitude
who compose the Catholic Church. And, inasmuch as this object could
not be effectually and certainly secured, unless all, or at least the
greater number of the bishops were to meet together, and a discussion
of all particulars relating to our most holy religion to take place;
for this reason as numerous an assembly as possible has been convened,
at which I myself was present, as one among yourselves (and far be it
from me to deny that which is my greatest joy, that I am your
fellow-servant), and every question received due and full examination,
until that judgment which God, who sees all things, could approve, and
which tended to unity and concord, was brought to light, so that no
room was left for further discussion or controversy in relation to the
faith.
Chapter XVIII.--He speaks of their Unanimity respecting the Feast of
Easter, and against the Practice of the Jews.
"At this meeting the question concerning the most holy day of Easter
was discussed, and it was resolved by the united judgment of all
present, that this feast ought to be kept by all and in every place on
one and the same day. For what can be more becoming or honorable to us
than that this feast from which we date our hopes of immortality,
should be observed unfailingly by all alike, according to one
ascertained order and arrangement? And first of all, it appeared an
unworthy thing that in the celebration of this most holy feast we
should follow the practice of the Jews, who have impiously defiled
their hands with enormous sin, and are, therefore, deservedly
afflicted with blindness of soul. For we have it in our power, if we
abandon their custom, to prolong the due observance of this ordinance
to future ages, by a truer order, which we have preserved from the
very day of the passion until the present time. Let us then have
nothing in common with the detestable Jewish crowd; for we have
received from our Saviour a different way. A course at once legitimate
and honorable lies open to our most holy religion. Beloved brethren,
let us with one consent adopt this course, and withdraw ourselves from
all participation in their baseness. [3254] For their boast is absurd
indeed, that it is not in our power without instruction from them to
observe these things. For how should they be capable of forming a
sound judgment, who, since their parricidal guilt in slaying their
Lord, have been subject to the direction, not of reason, but of
ungoverned passion, and are swayed by every impulse of the mad spirit
that is in them? Hence it is that on this point as well as others they
have no perception of the truth, so that, being altogether ignorant of
the true adjustment of this question, they sometimes celebrate Easter
twice in the same year. Why then should we follow those who are
confessedly in grievous error? Surely we shall never consent to keep
this feast a second time in the same year. But supposing these reasons
were not of sufficient weight, still it would be incumbent on your
Sagacities [3255] to strive and pray continually that the purity of
your souls may not seem in anything to be sullied by fellowship with
the customs of these most wicked men. We must consider, too, that a
discordant judgment in a case of such importance, and respecting such
religious festival, is wrong. For our Saviour has left us one feast in
commemoration of the day of our deliverance, I mean the day of his
most holy passion; and he has willed that his Catholic Church should
be one, the members of which, however scattered in many and diverse
places, are yet cherished by one pervading spirit, that is, by the
will of God. And let your Holinesses' sagacity reflect how grievous
and scandalous it is that on the self-same days some should be engaged
in fasting, others in festive enjoyment; and again, that after the
days of Easter some should be present at banquets and amusements,
while others are fulfilling the appointed fasts. It is, then, plainly
the will of Divine Providence (as I suppose you all clearly see), that
this usage should receive fitting correction, and be reduced to one
uniform rule.
Footnotes
[3254] [The idea seems to be (as explained by Valesius) that if they
joined the Jews in celebrating this feast they would seem to consent
to their crime in crucifying the Lord.--Bag.] He carried out his
reprobation of the Jews in his actions in discriminating laws at
least, and perhaps in actual persecution.
[3255] ['Anchinoia. This word is one of a class of expressions
frequently used by Eusebius, and which, being intended as titles of
honor, like "Excellency," &c., should, where possible, be thus
rendered. In the present instance it is applied to the heads of the
churches collectively.--Bag.] More probably in this case it is not the
title, but means "your sagacity."
Chapter XIX.--Exhortation to follow the Example of the Greater Part of
the World.
"Since, therefore, it was needful that this matter should be
rectified, so that we might have nothing in common with that nation of
parricides who slew their Lord: and since that arrangement is
consistent with propriety which is observed by all the churches of the
western, southern, and northern parts of the world, and by some of the
eastern also: for these reasons all are unanimous on this present
occasion in thinking it worthy of adoption. And I myself have
undertaken that this decision should meet with the approval of your
Sagacities, [3256] in the hope that your Wisdoms [3257] will gladly
admit that practice which is observed at once in the city of Rome, and
in Africa; throughout Italy, and in Egypt, in Spain, the Gauls,
Britain, Libya, and the whole of Greece; in the dioceses of Asia and
Pontus, and in Cilicia, with entire unity of judgment. And you will
consider not only that the number of churches is far greater in the
regions I have enumerated than in any other, but also that it is most
fitting that all should unite in desiring that which sound reason
appears to demand, and in avoiding all participation in the perjured
conduct of the Jews. [3258] In fine, that I may express my meaning in
as few words as possible, it has been determined by the common
judgment of all, that the most holy feast of Easter should be kept on
one and the same day. For on the one hand a discrepancy of opinion on
so sacred a question is unbecoming, and on the other it is surely best
to act on a decision which is free from strange folly and error.
Footnotes
[3256] Rather "sagacity" and "wisdom."
[3257] Rather "sagacity" and "wisdom."
[3258] [Valesius explains this as referring to the conduct of the Jews
in professing to acknowledge God as their king, and yet denying him by
saying, "We have no king but Cæsar."--Bag.]
Chapter XX.--Exhortation to obey the Decrees of the Council.
"Receive, then, with all willingness this truly Divine injunction, and
regard it as in truth the gift of God. For whatever is determined in
the holy assemblies of the bishops is to be regarded as indicative of
the Divine will. As soon, therefore, as you have communicated these
proceedings to all our beloved brethren, you are bound from that time
forward to adopt for yourselves, and to enjoin on others the
arrangement above mentioned, and the due observance of this most
sacred day; that whenever I come into the presence of your love, which
I have long desired, I may have it in my power to celebrate the holy
feast with you on the same day, and may rejoice with you on all
accounts, when I behold the cruel power of Satan removed by Divine aid
through the agency of our endeavors, while your faith, and peace, and
concord everywhere flourish. God preserve you, beloved brethren!"
The emperor transmitted a faithful copy [3259] of this letter to every
province, wherein they who read it might discern as in a mirror the
pure sincerity of his thoughts, and of his piety toward God.
Footnotes
[3259] This Hein. regards as the correct meaning, although "equally
valid," or "authoritative," has been regarded as possible.
Chapter XXI.--Recommendation to the Bishops, on their Departure, to
Preserve Harmony.
And now, when the council was on the point of being finally dissolved,
he summoned all the bishops to meet him on an appointed day, and on
their arrival addressed them in a farewell speech, in which he
recommended them to be diligent in the maintenance of peace, to avoid
contentious disputations, amongst themselves and not to be jealous, if
any one of their number should appear pre-eminent for wisdom and
eloquence, but to esteem the excellence of one a blessing common to
all. On the other hand he reminded them that the more gifted should
forbear to exalt themselves to the prejudice of their humbler
brethren, since it is God's prerogative to judge of real superiority.
Rather should they considerately condescend to the weaker, remembering
that absolute perfection in any case is a rare quality indeed. Each
then, should be willing to accord indulgence to the other for slight
offenses, to regard charitably and pass over mere human weaknesses;
holding mutual harmony in the highest honor, that no occasion of
mockery might be given by their dissensions to those who are ever
ready to blaspheme the word of God: whom indeed we should do all in
our power to save, and this cannot be unless our conduct seems to them
attractive. But you are well aware of the fact that testimony is by no
means productive of blessing to all, since some who hear are glad to
secure the supply of their mere bodily necessities, while others court
the patronage of their superiors; some fix their affection on those
who treat them with hospitable kindness, others again, being honored
with presents, love their benefactors in return; but few are they who
really desire the word of testimony, and rare indeed is it to find a
friend of truth. Hence the necessity of endeavoring to meet the case
of all, and, physician-like, to administer to each that which may tend
to the health of the soul, to the end that the saving doctrine may be
fully honored by all. Of this kind was the former part of his
exhortation; [3260] and in conclusion he enjoined them to offer
diligent supplications to God on his behalf. Having thus taken leave
of them, he gave them all permission to return to their respective
countries; and this they did with joy, and thenceforward that unity of
judgment at which they had arrived in the emperor's presence continued
to prevail, and those who had long been divided were bound together as
members of the same body.
Footnotes
[3260] Or "such were the injunctions which the emperor laid especially
on their consciences."
Chapter XXII.--How he dismissed Some, and wrote Letters to Others;
also his Presents.
Full of joy therefore at this success, the emperor presented as it
were pleasant fruits in the way of letters to those who had not been
present at the council. He commanded also that ample gifts of money
should be bestowed on all the people, both in the country and the
cities, being pleased thus to honor the festive occasion of the
twentieth anniversary of his reign.
Chapter XXIII.--How he wrote to the Egyptians, exhorting them to
Peace.
And now, when all else were at peace, among the Egyptians alone an
implacable contention still raged, [3261] so as once more to disturb
the emperor's tranquillity, though not to excite his anger. For indeed
he treated the contending parties with all respect, as fathers, nay
rather, as prophets of God; and again he summoned them to his
presence, and again patiently acted as mediator between them, and
honored them with gifts, and communicated also the result of his
arbitration by letter. He confirmed and sanctioned the decrees of the
council, and called on them to strive earnestly for concord, and not
to distract and rend the Church, but to keep before them the thought
of God's judgment. And these injunctions the emperor sent by a letter
written with his own hand.
Footnotes
[3261] Continuation of the Arian controversy.
Chapter XXIV.--How he wrote Frequent Letters of a Religious Character
to the Bishops and People.
But besides these, his writings are very numerous on kindred subjects,
and he was the author of a multitude of letters, some to the bishops,
in which he laid injunctions on them tending to the advantage of the
churches of God; and sometimes the thrice blessed one addressed the
people of the churches generally, calling them his own brethren and
fellow-servants. But perhaps we may hereafter find leisure to collect
these despatches in a separate form, in order that the integrity of
our present history may not be impaired by their insertion.
Chapter XXV.--How he ordered the Erection of a Church at Jerusalem, in
the Holy Place of our Saviour's Resurrection.
After these things, the pious emperor addressed himself to another
work truly worthy of record, in the province of Palestine. What then
was this work? He judged it incumbent on him to render the blessed
locality of our Saviour's resurrection an object of attraction and
veneration to all. He issued immediate injunctions, therefore, for the
erection in that spot of a house of prayer: and this he did, not on
the mere natural impulse of his own mind, but being moved in spirit by
the Saviour himself.
Chapter XXVI.--That the Holy Sepulchre had been covered with Rubbish
and with Idols by the Ungodly.
For it had been in time past the endeavor of impious men (or rather
let me say of the whole race of evil spirits through their means), to
consign to the darkness of oblivion that divine monument of
immortality to which the radiant angel had descended from heaven, and
rolled away the stone for those who still had stony hearts, and who
supposed that the living One still lay among the dead; and had
declared glad tidings to the women also, and removed their
stony-hearted unbelief by the conviction that he whom they sought was
alive. This sacred cave, then, certain impious and godless persons had
thought to remove entirely from the eyes of men, supposing in their
folly that thus they should be able effectually to obscure the truth.
Accordingly they brought a quantity of earth from a distance with much
labor, and covered the entire spot; then, having raised this to a
moderate height, they paved it with stone, concealing the holy cave
beneath this massive mound. Then, as though their purpose had been
effectually accomplished, they prepare on this foundation a truly
dreadful sepulchre of souls, by building a gloomy shrine of lifeless
idols to the impure spirit whom they call Venus, and offering
detestable oblations therein on profane and accursed altars. For they
supposed that their object could not otherwise be fully attained, than
by thus burying the sacred cave beneath these foul pollutions. Unhappy
men! they were unable to comprehend how impossible it was that their
attempt should remain unknown to him who had been crowned with victory
over death, any more than the blazing sun, when he rises above the
earth, and holds his wonted course through the midst of heaven, is
unseen by the whole race of mankind. Indeed, his saving power, shining
with still greater brightness, and illumining, not the bodies, but the
souls of men, was already filling the world with the effulgence of its
own light. Nevertheless, these devices of impious and wicked men
against the truth had prevailed for a long time, nor had any one of
the governors, or military commanders, or even of the emperors
themselves ever yet appeared, with ability to abolish these daring
impieties, save only that one who enjoyed the favor of the King of
kings. And now, acting as he did under the guidance of the divine
Spirit, he could not consent to see the sacred spot of which we have
spoken, thus buried, through the devices of the adversaries, under
every kind of impurity, and abandoned to forgetfulness and neglect;
nor would he yield to the malice of those who had contracted this
guilt, but calling on the divine aid, gave orders that the place
should be thoroughly purified, thinking that the parts which had been
most polluted by the enemy ought to receive special tokens, through
his means, of the greatness of the divine favor. As soon, then, as his
commands were issued, these engines of deceit were cast down from
their proud eminence to the very ground, and the dwelling-places of
error, with the statues and the evil spirits which they represented,
were overthrown and utterly destroyed.
Chapter XXVII.--How Constantine commanded the Materials of the Idol
Temple, and the Soil itself, to be removed at a Distance.
Nor did the emperor's zeal stop here; but he gave further orders that
the materials of what was thus destroyed, both stone and timber,
should be removed and thrown as far from the spot as possible; and
this command also was speedily executed. The emperor, however, was not
satisfied with having proceeded thus far: once more, fired with holy
ardor, he directed that the ground itself should be dug up to a
considerable depth, and the soil which had been polluted by the foul
impurities of demon worship transported to a far distant place.
Chapter XXVIII.--Discovery of the Most Holy Sepulchre. [3262]
This also was accomplished without delay. But as soon as the original
surface of the ground, beneath the covering of earth, appeared,
immediately, and contrary to all expectation, the venerable and
hollowed monument of our Saviour's resurrection was discovered. Then
indeed did this most holy cave present a faithful similitude of his
return to life, in that, after lying buried in darkness, it again
emerged to light, and afforded to all who came to witness the sight, a
clear and visible proof of the wonders of which that spot had once
been the scene, a testimony to the resurrection of the Saviour clearer
than any voice could give.
Footnotes
[3262] On the site of the sepulchre, compare Besant, Sepulchre, the
Holy, in Smith and Cheetham, 2 (1880), 1881-1888. He discusses (a) Is
the present site that fixed upon by the officers of Constantine? and
(b) Was that site certainly or even probably the true spot where our
Lord was buried? Compare also reports of the Palestine Exploration
Fund Survey, Jerusalem, 1884, p. 429-435 (Conder).
Chapter XXIX.--How he wrote concerning the Erection of a Church, both
to the Governors of the Provinces, and to the Bishop Macarius.
Immediately after the transactions I have recorded, the emperor sent
forth injunctions which breathed a truly pious spirit, at the same
time granting ample supplies of money, and commanding that a house of
prayer worthy of the worship of God should be erected near the
Saviour's tomb on a scale of rich and royal greatness. This object he
had indeed for some time kept in view, and had foreseen, as if by the
aid of a superior intelligence, that which should afterwards come to
pass. He laid his commands, therefore, on the governors of the Eastern
provinces, that by an abundant and unsparing expenditure they should
secure the completion of the work on a scale of noble and ample
magnificence. He also despatched the following letter to the bishop
who at that time presided over the church at Jerusalem, in which he
clearly asserted the saving doctrine of the faith, writing in these
terms.
Chapter XXX.--Constantine's Letter to Macarius respecting the Building
of the Church of our Saviour.
"Victor Constantius, Maximus Augustus, to Macarius.
"Such is our Saviour's grace, that no power of language seems adequate
to describe the wondrous circumstance to which I am about to refer.
For, that the monument of his most holy Passion, so long ago buried
beneath the ground, should have remained unknown for so long a series
of years, until its reappearance to his servants now set free through
the removal of him [3263] who was the common enemy of all, is a fact
which truly surpasses all admiration. For if all who are accounted
wise throughout the world were to unite in their endeavors to say
somewhat worthy of this event, they would be unable to attain their
object in the smallest degree. Indeed, the nature of this miracle as
far transcends the capacity of human reason as heavenly things are
superior to human affairs. For this cause it is ever my first, and
indeed my only object, that, as the authority of the truth is evincing
itself daily by fresh wonders, so our souls may all become more
zealous, with all sobriety and earnest unanimity, for the honor of the
Divine law. I desire, therefore, especially, that you should be
persuaded of that which I suppose is evident to all beside, namely,
that I have no greater care than how I may best adorn with a splendid
structure that sacred spot, which, under Divine direction, I have
disencumbered as it were of the heavy weight of foul idol worship; a
spot which has been accounted holy from the beginning in God's
judgment, but which now appears holier still, since it has brought to
light a clear assurance of our Saviour's passion.
Footnotes
[3263] [Licinius appears to be meant, whose death had occurred a.d.
326, in which year the alleged discovery of the Lord's sepulchre took
place.--Bag.]
Chapter XXXI.--That the Building should surpass all the Churches in
the World in the Beauty of its Walls, its Columns, and Marbles.
"It will be well, therefore, for your sagacity to make such
arrangements and provision of all things needful for the work, that
not only the church itself as a whole may surpass all others
whatsoever in beauty, but that the details of the building may be of
such a kind that the fairest structures in any city of the empire may
be excelled by this. And with respect to the erection and decoration
of the walls, this is to inform you that our friend Dracilianus, the
deputy of the Prætorian Præfects, and the governor of the province,
have received a charge from us. For our pious directions to them are
to the effect that artificers and laborers, and whatever they shall
understand from your sagacity to be needful for the advancement of the
work, shall forthwith be furnished by their care. And as to the
columns and marbles, whatever you shall judge, after actual inspection
of the plan, to be especially precious and serviceable, be diligent to
send information to us in writing, in order that whatever quantity or
sort of materials we shall esteem from your letter to be needful, may
be procured from every quarter, as required, for it is fitting that
the most marvelous place in the world should be worthily decorated.
Chapter XXXII.--That he instructed the Governors concerning the
Beautifying of the Roof; also concerning Workmen, and Materials.
"With respect to the ceiling [3264] of the church, I wish to know from
you whether in your judgment it should be panel-ceiled, [3265] or
finished with any other kind of workmanship. If the panel ceiling be
adopted, it may also be ornamented with gold. For the rest, your
Holiness will give information as early as possible to the
before-mentioned magistrates how many laborers and artificers, and
what expenditure of money is required. You will also be careful to
send us a report without delay, not only respecting the marbles and
columns, but the paneled ceiling also, should this appear to you to be
the most beautiful form. God preserve you, beloved brother!"
Footnotes
[3264] The word used is the technical "camera," meaning properly a
certain style of vaulted ceiling, but here it is perhaps the generic
ceiling if the specific word below means panel ceiling.
[3265] This is the word for the Lacunaria or panel ceilings, a style
of ceiling where "planks were placed across these beams at certain
intervals leaving hollow spaces" "which were frequently covered with
gold and ivory and sometimes with paintings." Compare article Domus,
in Smith, Dict. Gr. and Rom. Ant. The passage may mean either "with
respect to the ceiling...whether...wainscoted" or "with respect to the
Camera...whether panel ceiled."
Chapter XXXIII.--How the Church of our Saviour, the New Jerusalem
prophesied of in Scripture, was built.
This was the emperor's letter; and his directions were at once carried
into effect. Accordingly, on the very spot which witnessed the
Saviour's sufferings, a new Jerusalem was constructed, over against
the one so celebrated of old, which, since the foul stain of guilt
brought on it by the murder of the Lord, had experienced the last
extremity of desolation, the effect of Divine judgment on its impious
people. It was opposite this city that the emperor now began to rear a
monument to the Saviour's victory over death, with rich and lavish
magnificence. And it may be that this was that second and new
Jerusalem spoken of in the predictions of the prophets, [3266]
concerning which such abundant testimony is given in the divinely
inspired records.
First of all, then, he adorned the sacred cave itself, as the chief
part of the whole work, and the hallowed monument at which the angel
radiant with light had once declared to all that regeneration which
was first manifested in the Saviour's person.
Footnotes
[3266] [Apparently referring (says Valesius) to Rev. xxi. 2: "And I,
John, saw the holy city, new Jerusalem, coming down from God, out of
heaven" &c.; an extraordinary, nay, almost ludicrous application of
Scripture, though perhaps characteristic of the author's age.--Bag.]
And it may be said characteristic of Eusebius himself, for it is not
his only sin in this regard.
Chapter XXXIV.--Description of the Structure of the Holy Sepulchre.
This monument, therefore, first of all, as the chief part of the
whole, the emperor's zealous magnificence beautified with rare
columns, and profusely enriched with the most splendid decorations of
every kind.
Chapter XXXV.--Description of the Atrium and Porticos.
The next object of his attention was a space of ground of great
extent, and open to the pure air of heaven. This he adorned with a
pavement of finely polished stone, and enclosed it on three sides with
porticos of great length.
Chapter XXXVI.--Description of the Walls, Roof, Decoration, and
Gilding of the Body of the Church.
For at the side opposite to the cave, which was the eastern side, the
church itself was erected; a noble work rising to a vast height, and
of great extent both in length and breadth. The interior of this
structure was floored with marble slabs of various colors; while the
external surface of the walls, which shone with polished stones
exactly fitted together, exhibited a degree of splendor in no respect
inferior to that of marble. With regard to the roof, it was covered on
the outside with lead, as a protection against the rains of winter.
But the inner part of the roof, which was finished with sculptured
panel work, extended in a series of connected compartments, like a
vast sea, over the whole church; [3267] and, being overlaid throughout
with the purest gold, caused the entire building to glitter as it were
with rays of light.
Footnotes
[3267] It would seem from this description that the paneling was like
that of Santa Maria Maggiore at Rome, a horizontal surface rather than
the pointed roof paneled.
Chapter XXXVII.--Description of the Double Porticos on Either Side,
and of the Three Eastern Gates.
Besides this were two porticos on each side, with upper and lower
ranges of pillars, [3268] corresponding in length with the church
itself; and these also had their roofs ornamented with gold. Of these
porticos, those which were exterior to the church were supported by
columns of great size, while those within these rested on piles [3269]
of stone beautifully adorned on the surface. Three gates, placed
exactly east, were intended to receive the multitudes who entered the
church.
Footnotes
[3268] Whether this means two series, one underground and one above
(Molz. and many), or not, is fully discussed by Heinichen in a
separate note (Eusebius, vol. 3, p. 520-521).
[3269] [These inner porticos seem to have rested on massy piles,
because they adjoined the sides of the church, and had to bear its
roof, which was loftier than any of the rest.--Bag.] Translated by
Molz. "Quadrangular supports." "In Architecture a cubic mass of
building, to serve for bearings."--Liddell and Scott.
Chapter XXXVIII.--Description of the Hemisphere, the Twelve Columns,
and their Bowls.
Opposite these gates the crowning part of the whole was the
hemisphere, [3270] which rose to the very summit of the church. This
was encircled by twelve columns (according to the number of the
apostles of our Saviour), having their capitals embellished with
silver bowls of great size, which the emperor himself presented as a
splendid offering to his God.
Footnotes
[3270] [Apparently the altar, which was of a hemispherical, or rather
hemicylindrical form--Bag.] Also a much-discussed question. Compare
Heinichen, vol. 3, p. 521-522.
Chapter XXXIX.--Description of the Inner Court, the Arcades and
Porches.
In the next place he enclosed the atrium which occupied the space
leading to the entrances in front of the church. This comprehended,
first the court, then the porticos on each side, and lastly the gates
of the court. After these, in the midst of the open market-place,
[3271] the general entrance-gates, which were of exquisite
workmanship, afforded to passers-by on the outside a view of the
interior which could not fail to inspire astonishment.
Footnotes
[3271] [In front of the larger churches there was generally a street,
or open space, where a market was held on the festival of the Martyr
to whom the church was dedicated. Regard was also had, in this
arrangement, to architectural effect, the object being that nothing
should interfere with the view of the front of the church. Vide
Valesius in loc.--Bag.]
Chapter XL.--Of the Number of his Offerings.
This temple, then, the emperor erected as a conspicuous monument of
the Saviour's resurrection, and embellished it throughout on an
imperial scale of magnificence. He further enriched it with numberless
offerings of inexpressible beauty and various materials,--gold,
silver, and precious stones, the skillful and elaborate arrangement of
which, in regard to their magnitude, number, and variety, we have not
leisure at present to describe particularly. [3272]
Footnotes
[3272] Some idea of various features of this building may be gathered
from the cuts and descriptions of other basilicas in Fergusson,
History of Architecture, 1 (1874), 400 sq.; Lübke, Geschichte der
Architektur, 1 (Lpg. 1875), 229 sq.; Langl.'s series of Bilder zur
Geschichte, &c.
Chapter XLI.--Of the Erection of Churches in Bethlehem, and on the
Mount of Olives.
In the same country he discovered other places, venerable as being the
localities of two sacred caves: and these also he adorned with lavish
magnificence. In the one case, he rendered due honor to that which had
been the scene of the first manifestation of our Saviour's divine
presence, when he submitted to be born in mortal flesh; while in the
case of the second cavern he hallowed the remembrance of his ascension
to heaven from the mountain top. And while he thus nobly testified his
reverence for these places, he at the same time eternized the memory
of his mother, [3273] who had been the instrument of conferring so
valuable a benefit on mankind.
Footnotes
[3273] Compare Prolegomena, p. 411.
Chapter XLII.--That the Empress Helena, [3274] Constantine's Mother,
having visited this Locality for Devotional Purposes, built these
Churches.
For she, having resolved to discharge the duties of pious devotion to
the God, the King of kings, and feeling it incumbent on her to render
thanksgivings with prayers on behalf both of her own son, now so
mighty an emperor, and of his sons, her own grandchildren, the
divinely favored Cæsars, though now advanced in years, yet gifted with
no common degree of wisdom, had hastened with youthful alacrity to
survey this venerable land; and at the same time to visit the eastern
provinces, cities, and people, with a truly imperial solicitude. As
soon, then, as she had rendered due reverence to the ground which the
Saviour's feet had trodden, according to the prophetic word which says
[3275] "Let us worship at the place whereon his feet have stood," she
immediately bequeathed the fruit of her piety to future generations.
Footnotes
[3274] Compare Wordsworth, Helena, in Smith and Wace, Dict. 2 (1880),
881 sq. That she was made empress is shown also by the coins. Cf.
coins in Eckhel.
[3275] [Ps. cxxxi. 7. Septuagint.--Bag.] Engl. Vers. Ps. cxxxii. 7,
"We will worship at his footstool."
Chapter XLIII.--A Farther Notice of the Churches at Bethlehem.
For without delay she dedicated two churches to the God whom she
adored, one at the grotto which had been the scene of the Saviour's
birth; the other on the mount of his ascension. For he who was "God
with us" had submitted to be born even in a cave [3276] of the earth,
and the place of his nativity was called Bethlehem by the Hebrews.
Accordingly the pious empress honored with rare memorials the scene of
her travail who bore this heavenly child, and beautified the sacred
cave with all possible splendor. The emperor himself soon after
testified his reverence for the spot by princely offerings, and added
to his mother's magnificence by costly presents of silver and gold,
and embroidered hangings. And farther, the mother of the emperor
raised a stately structure on the Mount of Olives also, in memory of
his ascent to heaven who is the Saviour of mankind, erecting a sacred
church and temple on the very summit of the mount. And indeed
authentic history informs us that in this very cave the Saviour
imparted his secret revelations to his disciples. [3277] And here also
the emperor testified his reverence for the King of kings, by diverse
and costly offerings. Thus did Helena Augusta, the pious mother of a
pious emperor, erect over the two mystic caverns these two noble and
beautiful monuments of devotion, worthy of everlasting remembrance, to
the honor of God her Saviour, and as proofs of her holy zeal,
receiving from her son the aid of his imperial power. Nor was it long
ere this aged woman reaped the due reward of her labors. After passing
the whole period of her life, even to declining age, in the greatest
prosperity, and exhibiting both in word and deed abundant fruits of
obedience to the divine precepts, and having enjoyed in consequence an
easy and tranquil existence, with unimpaired powers of body and mind,
at length she obtained from God an end befitting her pious course, and
a recompense of her good deeds even in this present life.
Footnotes
[3276] [Literally, beneath the earth. It seems to have been
characteristic of the age of Eusebius to invest the more prominent
circumstances connected with the Lord's life on earth with a degree of
romance and mystery equally inconsistent with Scripture and with
probability. It is obvious that Scripture furnishes no authority for
the caves either of the nativity or ascension. See ch. 41,
supra.--Bag.] Compare discussion by Andrews, Cave of the Nativity in
his Life of our Lord (N.Y.), 77-83.
[3277] [Alluding probably, to the discourse in Matt. xxiv., delivered
by our Lord to the disciples on the Mount of Olives.--Bag.]
Chapter XLIV.--Of Helena's Generosity and Beneficent Acts.
For on the occasion of a circuit which she made of the eastern
provinces, in the splendor of imperial authority, she bestowed
abundant proofs of her liberality as well on the inhabitants of the
several cities collectively, as on individuals who approached her, at
the same time that she scattered largesses among the soldiery with a
liberal hand. But especially abundant were the gifts she bestowed on
the naked and unprotected poor. To some she gave money, to others an
ample supply of clothing: she liberated some from imprisonment, or
from the bitter servitude of the mines; others she delivered from
unjust oppression, and others again, she restored from exile.
Chapter XLV.--Helena's Pious Conduct in the Churches.
While, however, her character derived luster from such deeds as I have
described, she was far from neglecting personal piety toward God.
[3278] She might be seen continually frequenting his Church, while at
the same time she adorned the houses of prayer with splendid
offerings, not overlooking the churches of the smallest cities. In
short, this admirable woman was to be seen, in simple and modest
attire, mingling with the crowd of worshipers, and testifying her
devotion to God by a uniform course of pious conduct.
Footnotes
[3278] According to some apocryphal accounts Constantine owed his
conversion to his mother (compare the apocryphal letters mentioned
under Writings, in the Prolegomena), but Eusebius, below (ch. 47),
seems to reverse the fact.
Chapter XLVI.--How she made her Will, and died at the Age of Eighty
Years.
And when at length at the close of a long life, she was called to
inherit a happier lot, having arrived at the eightieth year of her
age, and being very near the time of her departure, she prepared and
executed her last will in favor of her only son, the emperor and sole
monarch of the world, and her grandchildren, the Cæsars his sons, to
whom severally she bequeathed whatever property she possessed in any
part of the world. Having thus made her will, this thrice blessed
woman died in the presence of her illustrious son, who was in
attendance at her side, caring for her and held her hands: so that, to
those who rightly discerned the truth, the thrice blessed one seemed
not to die, but to experience a real change and transition from an
earthly to a heavenly existence, since her soul, remoulded as it were
into an incorruptible and angelic essence, [3279] was received up into
her Saviour's presence. [3280]
Footnotes
[3279] [These words seem to savor of Origen's doctrine, to which
Eusebius was much addicted. Origen believed that, in the resurrection,
bodies would be changed into souls, and souls into angels, according
to the testimony of Jerome. See Valesius in loc.--Bag.]
[3280] The date of Helena's death is usually placed in 327 or 328.
Compare Wordsworth, l.c. Since she was eighty years old at the time of
her death she must have been about twenty-five when Constantine was
born.
Chapter XLVII.--How Constantine buried his Mother, and how he honored
her during her Life.
Her body, too, was honored with special tokens of respect, being
escorted on its way to the imperial city by a vast train of guards,
and there deposited in a royal tomb. Such were the last days of our
emperor's mother, a person worthy of being had in perpetual
remembrance, both for her own practical piety, and because she had
given birth to so extraordinary and admirable an offspring. And well
may his character be styled blessed, for his filial piety as well as
on other grounds. He rendered her through his influence so devout a
worshiper of God, (though she had not previously been such,) that she
seemed to have been instructed from the first by the Saviour of
mankind: and besides this, he had honored her so fully with imperial
dignities, that in every province, and in the very ranks of the
soldiery, she was spoken of under the titles of Augusta and empress,
and her likeness was impressed on golden coins. [3281] He had even
granted her authority over the imperial treasures, to use and dispense
them according to her own will and discretion in every case: for this
enviable distinction also she received at the hands of her son. Hence
it is that among the qualities which shed a luster on his memory, we
may rightly include that surpassing degree of filial affection whereby
he rendered full obedience to the Divine precepts which enjoin due
honor from children to their parents. In this manner, then, the
emperor executed in Palestine the noble works I have above described:
and indeed in every province he raised new churches on a far more
imposing scale than those which had existed before his time.
Footnotes
[3281] Compare note above. It is said (Wordsworth) that while silver
and copper coins have been found with her name, none of gold have yet
come to light.
Chapter XLVIII.--How he built Churches in Honor of Martyrs, and
abolished Idolatry at Constantinople.
And being fully resolved to distinguish the city which bore his name
with especial honor, he embellished it with numerous sacred edifices,
both memorials of martyrs on the largest scale, and other buildings of
the most splendid kind, not only within the city itself, but in its
vicinity: and thus at the same time he rendered honor to the memory of
the martyrs, and consecrated his city to the martyrs' God. Being
filled, too, with Divine wisdom, he determined to purge the city which
was to be distinguished by his own name from idolatry of every kind,
that henceforth no statues might be worshiped there in the temples of
those falsely reputed to be gods, nor any altars defiled by the
pollution of blood: that there might be no sacrifices consumed by
fire, no demon festivals, nor any of the other ceremonies usually
observed by the superstitious.
Chapter XLIX.--Representation of the Cross in the Palace, and of
Daniel at the Public Fountains.
On the other hand one might see the fountains in the midst of the
market place graced with figures representing the good Shepherd, well
known to those who study the sacred oracles, and that of Daniel also
with the lions, forged in brass, and resplendent with plates of gold.
Indeed, so large a measure of Divine love possessed the emperor's
soul, that in the principal apartment of the imperial palace itself,
on a vast tablet [3282] displayed in the center of its gold-covered
paneled ceiling, he caused the symbol of our Saviour's Passion to be
fixed, composed of a variety of precious stones richly inwrought with
gold. This symbol he seemed to have intended to be as it were the
safeguard of the empire itself.
Footnotes
[3282] Perhaps the largest "panel." The restored church of St. Paul,
outside the walls at Rome, has a paneled ceiling with a very large
central panel.
Chapter L.--That he erected Churches in Nicomedia, and in Other
Cities.
Having thus embellished the city which bore his name, he next
distinguished the capital of Bithynia [3283] by the erection of a
stately and magnificent church, being desirous of raising in this city
also, in honor of his Saviour and at his own charges, a memorial of
his victory over his own enemies and the adversaries of God. He also
decorated the principal cities of the other provinces with sacred
edifices of great beauty; as, for example, in the case of that
metropolis of the East which derived its name from Antiochus, in
which, as the head of that portion of the empire, he consecrated to
the service of God a church of unparalleled size and beauty. The
entire building was encompassed by an enclosure of great extent,
within which the church itself rose to a vast elevation, being of an
octagonal form, and surrounded on all sides by many chambers, courts,
and upper and lower apartments; the whole richly adorned with a
profusion of gold, brass, and other materials of the most costly kind.
Footnotes
[3283] [Nicomedia, where Constantine had besieged Licinius, and
compelled him to surrender; in memory of which event he built this
church.--Bag.]
Chapter LI.--That he ordered a Church to be built at Mambre.
Such was the principal sacred edifices erected by the emperor's
command. But having heard that the self-same Saviour who erewhile had
appeared on earth [3284] had in ages long since past afforded a
manifestation of his Divine presence to holy men of Palestine near the
oak of Mambre, [3285] he ordered that a house of prayer should be
built there also in honor of the God who had thus appeared.
Accordingly the imperial commission was transmitted to the provincial
governors by letters addressed to them individually, enjoining a
speedy completion of the appointed work. He sent moreover to the
writer of this history an eloquent admonition, a copy of which I think
it well to insert in the present work, in order to convey a just idea
of his pious diligence and zeal. To express, then, his displeasure at
the evil practices which he had heard were usual in the place just
referred to, he addressed me in the following terms.
Footnotes
[3284] This doctrine, which appears again and again in Eusebius and in
Constantine, has a curiously interesting bearing at present
theological controversies in America, and England for that matter. It
may be called the doctrine of the "eternal Christ," as over against
the doctrine of the "essential Christ," or that which seems to make
his existence begin with his incarnation--the "historical Christ." He
had historical existence from the beginning, both as the indwelling
and as the objective, and one might venture to think that advocates of
these two views could find a meeting-ground, or solution of difficulty
at least, in this phrase which represents him who was in the beginning
with God and is and ever shall be, who has made all things which have
been made, and is in all parts of the universe and the world, among
Jews and Gentiles.
[3285] [The English version in this passage (Gen. xviii. 1), and
others, has "plains," though the Septuagint and ancient interpreters
generally render it, as here, by "oak," some by "terebinth"
(turpentine tree), the Vulgate by "convallis."--Bag.] The Revised
Version (1881-1885) has "oaks."
Chapter LII.--Constantine's Letter to Eusebius concerning Mambre.
"Victor Constantinus, Maximus Augustus, to Macarius, and the rest of
the bishops in Palestine. [3286]
"One benefit, and that of no ordinary importance, has been conferred
on us by my truly pious mother-in-law, [3287] in that she has made
known to us by letter that abandoned folly of impious men which has
hitherto escaped detection by you: so that the criminal conduct thus
overlooked may now through our means obtain fitting correction and
remedy, necessary though tardy. For surely it is a grave impiety
indeed, that holy places should be defiled by the stain of unhallowed
impurities. What then is this, dearest brethren, which, though it has
eluded your sagacity, she of whom I speak was impelled by a pious
sense of duty to disclose?
Footnotes
[3286] The writer of this history says the letter was addressed to
him, while it is really to Macarius. On this ground the Eusebian
authorship of the book has been challenged, but of course Eusebius is
among "the rest of the bishops."
[3287] [Eutropia, mother of his empress Fausta.--Bag.]
Chapter LIII.--That the Saviour appeared in this Place to Abraham.
"She assures me, then, that the place which takes its name from the
oak of Mambre, where we find that Abraham dwelt, is defiled by certain
of the slaves of superstition in every possible way. She declares that
idols [3288] which should be utterly destroyed have been erected on
the site of that tree; that an altar is near the spot; and that impure
sacrifices are continually performed. Now since it is evident that
these practices are equally inconsistent with the character of our
times, and unworthy the sanctity of the place itself, I wish your
Gravities [3289] to be informed that the illustrious Count Acacius,
our friend, has received instructions by letter from me, to the effect
that every idol which shall be found in the place above-mentioned
shall immediately be consigned to the flames; that the altar be
utterly demolished; and that if any one, after this our mandate, shall
be guilty of impiety of any kind in this place, he shall be visited
with condign punishment. The place itself we have directed to be
adorned with an unpolluted structure, I mean a church; in order that
it may become a fitting place of assembly for holy men. Meantime,
should any breach of these our commands occur, it should be made known
to our clemency without the least delay by letters from you, that we
may direct the person detected to be dealt with, as a transgressor of
the law, in the severest manner. For you are not ignorant that the
Supreme God first appeared to Abraham, and conversed with him, in that
place. There it was that the observance of the Divine law first began;
there first the Saviour himself, with the two angels, vouchsafed to
Abraham a manifestation of his presence; there God first appeared to
men; there he gave promise to Abraham concerning his future seed, and
straightway fulfilled that promise; there he foretold that he should
be the father of a multitude of nations. For these reasons, it seems
to me right that this place should not only be kept pure through your
diligence from all defilement, but restored also to its pristine
sanctity; that nothing hereafter may be done there except the
performance of fitting service to him who is the Almighty God, and our
Saviour, and Lord of all. And this service it is incumbent on you to
care for with due attention, if your Gravities be willing (and of this
I feel confident) to gratify my wishes, which are especially
interested in the worship of God. May he preserve you, beloved
brethren!"
Footnotes
[3288] [These objects of idolatrous worship were probably figures
intended to represent the angels who had appeared to Abraham.--Bag.]
More probably they were some form of images obscenely worshiped.
[3289] Better "Reverences," and so throughout.
Chapter LIV.--Destruction of Idol Temples and Images everywhere.
All these things the emperor diligently performed to the praise of the
saving power of Christ, and thus made it his constant aim to glorify
his Saviour God. On the other hand he used every means to rebuke the
superstitious errors of the heathen. Hence the entrances of their
temples in the several cities were left exposed to the weather, being
stripped of their doors at his command; the tiling of others was
removed, and their roofs destroyed. From others again the venerable
statues of brass, of which the superstition of antiquity had boasted
for a long series of years, were exposed to view in all the public
places of the imperial city: so that here a Pythian, there a Sminthian
Apollo, excited the contempt of the beholder: while the Delphic
tripods were deposited in the hippodrome and the Muses of Helicon in
the palace itself. In short, the city which bore his name was
everywhere filled with brazen statues of the most exquisite
workmanship, which had been dedicated in every province, and which the
deluded victims of superstition had long vainly honored as gods with
numberless victims and burnt sacrifices, though now at length they
learnt to renounce their error, when the emperor held up the very
objects of their worship to be the ridicule and sport of all
beholders. With regard to those images which were of gold, he dealt
with them in a different manner. For as soon as he understood that the
ignorant multitudes were inspired with a vain and childish dread of
these bugbears of error, wrought in gold and silver, he judged it
right to remove these also, like stumbling-stones thrown in the way of
men walking in the dark, and henceforward to open a royal road, plain
and unobstructed to all. Having formed this resolution, he considered
no soldiers or military force of any sort needful for the suppression
of the evil: a few of his own friends sufficed for this service, and
these he sent by a simple expression of his will to visit each several
province. Accordingly, sustained by confidence in the emperor's pious
intentions and their own personal devotion to God, they passed through
the midst of numberless tribes and nations, abolishing this ancient
error in every city and country. They ordered the priests themselves,
amidst general laughter and scorn, to bring their gods from their dark
recesses to the light of day: they then stripped them of their
ornaments, and exhibited to the gaze of all the unsightly reality
which had been hidden beneath a painted exterior. Lastly, whatever
part of the material appeared valuable they scraped off and melted in
the fire to prove its worth, after which they secured and set apart
whatever they judged needful for their purpose, leaving to the
superstitious worshipers that which was altogether useless, as a
memorial of their shame. Meanwhile our admirable prince was himself
engaged in a work similar to what we have described. For at the same
time that these costly images of the dead were stripped, as we have
said, of their precious materials, he also attacked those composed of
brass; causing those to be dragged from their places with ropes and as
it were carried away captive, whom the dotage of mythology had
esteemed as gods.
Chapter LV.--Overthrow of an Idol Temple, and Abolition of Licentious
Practices, at Aphaca in Phoenicia.
The emperor's next care was to kindle, as it were, a brilliant torch,
by the light of which he directed his imperial gaze around, to see if
any hidden vestiges of error might still exist. And as the
keen-sighted eagle in its heavenward flight is able to descry from its
lofty height the most distant objects on the earth, so did he, while
residing in the imperial palace of his own fair city, discover as from
a watch-tower a hidden and fatal snare of souls in the province of
Phoenicia. This was a grove and temple, not situated in the midst of
any city, nor in any public place, as for splendor of effect is
generally the case, but apart from the beaten and frequented road, at
Aphaca, on part of the summit of Mount Lebanon, and dedicated to the
foul demon known by the name of Venus. It was a school of wickedness
for all the votaries of impurity, and such as destroyed their bodies
with effeminacy. Here men undeserving of the name forgot the dignity
of their sex, and propitiated the demon by their effeminate conduct;
here too unlawful commerce of women and adulterous intercourse, with
other horrible and infamous practices, were perpetrated in this temple
as in a place beyond the scope and restraint of law. Meantime these
evils remained unchecked by the presence of any observer, since no one
of fair character ventured to visit such scenes. These proceedings,
however, could not escape the vigilance of our august emperor, who,
having himself inspected them with characteristic forethought, and
judging that such a temple was unfit for the light of heaven, gave
orders that the building with its offerings should be utterly
destroyed. Accordingly, in obedience to the imperial command, these
engines of an impure superstition were immediately abolished, and the
hand of military force was made instrumental in purging the place. And
now those who had heretofore lived without restraint learned
self-control through the emperor's threat of punishment, as likewise
those superstitious Gentiles wise in their own conceit, who now
obtained experimental proof of their own folly.
Chapter LVI.--Destruction of the Temple of Æsculapius at Ægæ. [3290]
For since a wide-spread error of these pretenders to wisdom concerned
the demon worshiped in Cilicia, whom thousands regarded with reverence
as the possessor of saving and healing power, who sometimes appeared
to those who passed the night in his temple, sometimes restored the
diseased to health, though on the contrary he was a destroyer of
souls, who drew his easily deluded worshipers from the true Saviour to
involve them in impious error, the emperor, consistently with his
practice, and desire to advance the worship of him who is at once a
jealous God and the true Saviour, gave directions that this temple
also should be razed to the ground. In prompt obedience to this
command, a band of soldiers laid this building, the admiration of
noble philosophers, prostrate in the dust, together with its unseen
inmate, neither demon nor god, but rather a deceiver of souls, who had
seduced mankind for so long a time through various ages. And thus he
who had promised to others deliverance from misfortune and distress,
could find no means for his own security, any more than when, as is
told in myth, he was scorched by the lightning's stroke. [3291] Our
emperor's pious deeds, however, had in them nothing fabulous or
feigned; but by virtue of the manifested power of his Saviour, this
temple as well as others was so utterly overthrown, that not a vestige
of the former follies was left behind.
Footnotes
[3290] [On the coast of Cilicia, near Issus.--Bag.]
[3291] [By Jupiter, for restoring Hippolytus to life, at Diana's
request.--Bag.]
Chapter LVII.--How the Gentiles abandoned Idol Worship, and turned to
the Knowledge of God.
Hence it was that, of those who had been the slaves of superstition,
when they saw with their own eyes the exposure of their delusion, and
beheld the actual ruin of the temples and images in every place, some
applied themselves to the saving doctrine of Christ; while others,
though they declined to take this step, yet reprobated the folly which
they had received from their fathers, and laughed to scorn what they
had so long been accustomed to regard as gods. Indeed, what other
feelings could possess their minds, when they witnessed the thorough
uncleanness concealed beneath the fair exterior of the objects of
their worship? Beneath this were found either the bones of dead men or
dry skulls, fraudulently adorned by the arts of magicians, [3292] or
filthy rags full of abominable impurity, or a bundle of hay or
stubble. On seeing all these things heaped together within their
lifeless images, they denounced their fathers' extreme folly and their
own, especially when neither in the secret recesses of the temples nor
in the statues themselves could any inmate be found; neither demon,
nor utterer of oracles, neither god nor prophet, as they had
heretofore supposed: nay, not even a dim and shadowy phantom could be
seen. Accordingly, every gloomy cavern, every hidden recess, afforded
easy access to the emperor's emissaries: the inaccessible and secret
chambers, the innermost shrines of the temples, were trampled by the
soldiers' feet; and thus the mental blindness which had prevailed for
so many ages over the gentile world became clearly apparent to the
eyes of all.
Footnotes
[3292] Through another reading translated by Val., 1709, Bag., "stolen
by impostors." Stroth has "impiously employed for magicians arts."
Chapter LVIII.--How he destroyed the Temple of Venus at Heliopolis,
and built the First Church in that City.
Such actions as I have described may well be reckoned among the
emperor's noblest achievements, as also the wise arrangements which he
made respecting each particular province. We may instance the
Phoenician city Heliopolis, in which those who dignify licentious
pleasure with a distinguishing title of honor, had permitted their
wives and daughters to commit shameless fornication. But now a new
statute, breathing the very spirit of modesty, proceeded from the
emperor, which peremptorily forbade the continuance of former
practices. And besides this he sent them also written exhortations, as
though he had been especially ordained by God for this end, that he
might instruct all men in the principles of chastity. Hence, he
disdained not to communicate by letter even with these persons, urging
them to seek diligently the knowledge of God. At the same time he
followed up his words by corresponding deeds, and erected even in this
city a church of great size and magnificence: so that an event unheard
of before in any age, now for the first time came to pass, namely,
that a city which had hitherto been wholly given up to superstition
now obtained the privilege of a church of God, with presbyters and
deacons, and its people were placed under the presiding care of a
bishop consecrated to the service of the supreme God. And further, the
emperor, being anxious that here also as many as possible might be won
to the truth, bestowed abundant provision for the necessities of the
poor, desiring even thus to invite them to seek the doctrines of
salvation, as though he were almost adopting the words of him who
said, "Whether in pretense, or in truth, let Christ be preached."
[3293]
Footnotes
[3293] Phil. i. 18. But "is preached," not "let Christ be preached."
Chapter LIX.--Of the Disturbance at Antioch by Eustathius.
In the midst, however, of the general happiness occasioned by these
events, and while the Church of God was every where and every way
flourishing throughout the empire, once more that spirit of envy, who
ever watches for the ruin of the good, prepared himself to combat the
greatness of our prosperity, in the expectation, perhaps, that the
emperor himself, provoked by our tumults and disorders, might
eventually become estranged from us. Accordingly, he kindled a furious
controversy at Antioch, and thereby involved the church in that place
in a series of tragic calamities, which had well-nigh occasioned the
total overthrow of the city. The members of the Church were divided
into two opposite parties; while the people, including even the
magistrates and soldiery, were roused to such a pitch, that the
contest would have been decided by the sword, had not the watchful
providence of God, as well as dread of the emperor's displeasure,
controlled the fury of the multitude. On this occasion, too, the
emperor, acting the part of a preserver and physician of souls,
applied with much forbearance the remedy of persuasion to those who
needed it. He gently pleaded, as it were by an embassy, with his
people, sending among them one of the best approved and most faithful
of those who were honored with the dignity of Count; [3294] at the
same time that he exhorted them to a peaceable spirit by repeated
letters, and instructed them in the practice of true godliness. Having
prevailed by these remonstrances, he excused their conduct in his
subsequent letters, alleging that he had himself heard the merits of
the case from him on whose account the disturbance had arisen. [3295]
And these letters of his, which are replete with learning and
instruction of no ordinary kind, I should have inserted in this
present work, were it not that they might affix a mark of dishonor to
the character of the persons accused. I will therefore omit these,
being unwilling to revive the memory of past grievances, and will only
annex those to my present narrative which he wrote to testify his
satisfaction at the re-establishment of peace and concord among the
rest. In these letters, he cautioned them against any desire to claim
the ruler of another district, [3296] through whose intervention peace
had been restored, as their own, and exhorted them, consistently with
the usage of the Church, to choose him as their bishop, whom the
common Saviour of all should point out as suited for the office. His
letter, then, is addressed to the people and to the bishops,
severally, in the following terms.
Footnotes
[3294] "Believed to have been Strategus Musonius" (Venables).
[3295] [Eustathius, bishop of Antioch, whose deposition, on the ground
of a charge of immorality, by the partisans of Eusebius of Nicomedia,
had occasioned the disturbances alluded to in the text.--Bag.] There
is a view that this whole trouble was the result of an intrigue of
Eusebius to get the better of Eustathius, who was in a sense a rival.
Compare for very vigorous expression of this view, Venables,
Eustathius of Antioch, in Smith and Wace, Dict.
[3296] This is rather literal, and the paraphrase of Molz. may be
better, "no foreign bishops."
Chapter LX.--Constantine's Letter to the Antiochians, directing them
not to withdraw Eusebius from Cæsarea, but to seek some one else.
"Victor Constantinus, Maximus Augustus, to the people of Antioch.
"How pleasing to the wise and intelligent portion of mankind is the
concord which exists among you! And I myself, brethren, am disposed to
love you with an enduring affection, inspired both by religion, and by
your own manner of life and zeal on my behalf. It is by the exercise
of right understanding and sound discretion, that we are enabled
really to enjoy our blessings. And what can become you so well as this
discretion? No wonder, then, if I affirm that your maintenance of the
truth has tended rather to promote your security than to draw on you
the hatred of others. Indeed, amongst brethren, whom the selfsame
disposition to walk in the ways of truth and righteousness promises,
through the favor of God, to register among his pure and holy family,
what can be more honorable than gladly to acquiesce in the prosperity
of all men? Especially since the precepts of the divine law prescribe
a better direction to your proposed intention, and we ourselves desire
that your judgment should be confirmed by proper sanction. [3297] It
may be that you are surprised, and at a loss to understand the meaning
of this introduction to my present address. The cause of it I will not
hesitate to explain without reserve. I confess, then, that on reading
your records I perceived, by the highly eulogistic testimony which
they bear to Eusebius, bishop of Cæsarea, whom I have myself long well
known and esteemed for his learning and moderation, that you are
strongly attached to him, and desire to appropriate him as your own.
What thoughts, then, do you suppose that I entertain on this subject,
desirous as I am to seek for and act on the strict principles of
right? What anxiety do you imagine this desire of yours has caused me?
O holy faith, who givest us in our Saviour's words and precepts a
model, as it were, of what our life should be, how hardly wouldst thou
thyself resist the sins of men, were it not that thou refusest to
subserve the purposes of gain! In my own judgment, he whose first
object is the maintenance of peace, seems to be superior to Victory
herself; and where a right and honorable course lies open to one's
choice, surely no one would hesitate to adopt it. I ask then,
brethren, why do we so decide as to inflict an injury on others by our
choice? Why do we covet those objects which will destroy the credit of
our own reputation? I myself highly esteem the individual whom ye
judge worthy of your respect and affection: notwithstanding, it cannot
be right that those principles should be entirely disregarded which
should be authoritative and binding on all alike, so that each should
not be content with his own circumstances, and all enjoy their proper
privileges: nor can it be right, in considering the claims of rival
candidates, to suppose but that not one only, but many, may appear
worthy of comparison with this person. For as long as no violence or
harshness are suffered to disturb the dignities of the church, they
continue to be on an equal footing, and worthy of the same
consideration everywhere. Nor is it reasonable that an inquiry into
the qualifications of this one should be made to the detriment of
others; since the judgment of all churches, whether reckoned of
greater or less importance in themselves, is equally capable of
receiving and maintaining the divine ordinances, so that one is in no
way inferior to another, if we will but boldly declare the truth, in
regard to that standard of practice which is common to all. If this be
so, we must say that you will be chargeable, not with retaining this
prelate, but with wrongfully removing him; your conduct will be
characterized rather by violence than justice; and whatever may be
generally thought by others, I dare clearly and boldly affirm that
this measure will furnish ground of accusation against you, and will
provoke factious disturbances of the most mischievous kind: for even
timid flocks can show the use and power of their teeth, when the
watchful care of their shepherd declines, and they find themselves
bereft of his accustomed guidance. If this then be really so, if I am
not deceived in my judgment, let this, brethren, be your first
consideration, for many and important considerations will immediately
present themselves, whether, should you persist in your intention,
that mutual kindly feeling and affection which should subsist among
you will suffer no diminution? In the next place, remember that he,
who came among you for the purpose of offering disinterested counsel,
[3298] now enjoys the reward which is due to him in the judgment of
heaven; for he has received no ordinary recompense in the high
testimony you have borne to his equitable conduct. Lastly, in
accordance with your usual sound judgment, do ye exhibit a becoming
diligence in selecting the person of whom you stand in need, carefully
avoiding all factious and tumultuous clamor; for such clamor is always
wrong, and from the collision of discordant elements both sparks and
flame will arise. I protest, as I desire to please God and you, and to
enjoy a happiness commensurate with your kind wishes, that I love you,
and the quiet haven of your gentleness, now that you have cast from
you that which defiled, [3299] and received in its place at once sound
morality and concord, firmly planting in the vessel the sacred
standard, and guided, as one may say, by a helm of iron in your course
onward to the light of heaven. Receive then on board that merchandise
which is incorruptible, since, as it were, all bilge water has been
drained from the vessel; and be careful henceforth so to secure the
enjoyment of all your present blessing, that you may not seem at any
future time either to have determined any measure on the impulse of
inconsiderate or ill-directed zeal, or in the first instance rashly to
have entered on an inexpedient course. May God preserve you, beloved
brethren!"
Footnotes
[3297] To the various and controverted translations of this passage it
may be ventured to add one, "we ourselves desire your judgment to be
fortified by good counsels."
[3298] The other point of view has been alluded to. It seems on the
face of it, in this unanimous endorsement by the church, as if
Eusebius had had the right of it in his quarrel with Eustathius; but
on the other hand, it is to be remembered that this wonderful harmony
in the church had come about from the fact that Eustathius and all who
sympathized with him had withdrawn, and only the party of Eusebius was
left. It would be like a "unanimous" vote in Parliament with all the
opposition benches empty. The endorsement of his own party does not
count for much.
[3299] [Alluding to the deposition of Eustathius, who had been charged
with the crime of seduction. The reader who consults the original of
this Chapter, especially the latter part of it, may judge of the
difficulty of eliciting any tolerable sense from an obscure, and
possibly corrupted, text.--Bag.] The translator (Bag.) shows ingenuity
in this extracting of the general sense from the involved Greek of the
writing of Constantine or the translation as it supposably is. But the
very fact of the obscurity shown in this and in his oration alike is
conclusive against any thought that the literary work ascribed to
Constantine was written by Eusebius.
Chapter LXI.--The Emperor's Letter to Eusebius praising him for
refusing the Bishopric of Antioch.
The Emperor's Letter to me on my refusing the Bishopric of Antioch.
"Victor Constantinus, Maximus Augustus, to Eusebius.
"I have most carefully perused your letter, and perceive that you have
strictly conformed to the rule enjoined by the discipline of the
Church. Now to abide by that which appears at the same time pleasing
to God, and accordant with apostolical tradition, is a proof of true
piety. You have reason to deem yourself happy on this behalf, that you
are counted worthy, in the judgment, I may say, of all the world, to
have the oversight of any church. For the desire which all feel to
claim you for their own, undoubtedly enhances your enviable fortune in
this respect. Notwithstanding, your Prudence whose resolve it is to
observe the ordinances of God and the apostolic canon of the Church,
[3300] has done excellently well in declining the bishopric of the
church at Antioch, and desiring to continue in that church of which
you first received the oversight by the will of God. I have written on
this subject to the people of Antioch, and also to your colleagues in
the ministry who had themselves consulted me in regard to this
question; on reading which letters, your Holiness will easily discern,
that, inasmuch as justice itself opposed their claims, I have written
to them under divine direction. It will be necessary that your
Prudence should be present at their conference, in order that this
decision may be ratified in the church at Antioch. God preserve you,
beloved brother!"
Footnotes
[3300] Canon 15 (or 14) of the "Apostolical Canons." Cf. ed. Bruns. 1
(Berol. 1839), 3.
Chapter LXII.--Constantine's Letter to the Council, depreciating the
Removal of Eusebius from Cæsarea.
"Victor Constantinus, Maximus Augustus, to Theodotus, Theodorus,
Narcissus, Aëtius, Alpheus, and the rest of the bishops who are at
Antioch.
"I have perused the letters written by your Prudences, and highly
approve of the wise resolution of your colleague in the ministry,
Eusebius. Having, moreover, been informed of the circumstances of the
case, partly by your letters, partly by those of our illustrious
counts, [3301] Acacius and Strategius, after sufficient investigation
I have written to the people of Antioch, suggesting the course which
will be at once pleasing to God and advantageous for the Church. A
copy of this I have ordered to be subjoined to this present letter, in
order that ye yourselves may know what I thought fit, as an advocate
of the cause of justice, to write to that people: since I find in your
letter this proposal, that, in consonance with the choice of the
people, sanctioned by your own desire, Eusebius the holy bishop of
Cæsarea should preside over and take the charge of the church at
Antioch. Now the letters of Eusebius himself on this subject appeared
to be strictly accordant with the order prescribed by the Church.
Nevertheless it is expedient that your Prudences should be made
acquainted with my opinion also. For I am informed that Euphronius the
presbyter, who is a citizen of Cæsarea in Cappadocia, and George of
Arethusa, likewise a presbyter, and appointed to that office by
Alexander at Alexandria, [3302] are men of tried faith. It was right,
therefore, to intimate to your Prudences, that in proposing these men
and any others whom you may deem worthy the episcopal dignity, you
should decide this question in a manner conformable to the tradition
of the apostles. For in that case, your Prudences will be able,
according to the rule of the Church and apostolic tradition, to direct
this election in the manner which true ecclesiastical discipline shall
prescribe. God preserve you, beloved brethren!"
Footnotes
[3301] The word has thus generally been rendered by Bag., and does
probably refer to their official title, although in this case and
occasionally he translates "friends."
[3302] [George (afterwards bishop of Laodicea) appears to have been
degraded from the office of presbyter on the ground of impiety, by the
same bishop who had ordained him. Both George and Euphronius were of
the Arian party, of which fact it is possible that Constantine was
ignorant.--Bag.] Georgius was at one time or another Arian,
semi-Arian, and Anomoean, and is said to have been called by
Athanasius "the most wicked of all the Arians" (Venables in Smith and
Wace, Dict. 2. 637). He was constantly pitted against Eustathius,
which accounts for his appearance at this time. Euphronius was the one
chosen at this time. Compare Bennett, Euphronius, in Smith and Wace,
Dict. 2. 297.
Chapter LXIII.--How he displayed his Zeal for the Extirpation of
Heresies.
Such were the exhortations to do all things to the honor of the divine
religion which the emperor addressed to the rulers of the churches.
Having by these means banished dissension, and reduced the Church of
God to a state of uniform harmony, he next proceeded to a different
duty, feeling it incumbent on him to extirpate another sort of impious
persons, as pernicious enemies of the human race. These were pests of
society, who ruined whole cities under the specious garb of religious
decorum; men whom our Saviour's warning voice somewhere terms false
prophets and ravenous wolves: "Beware of false prophets, which will
come to you in sheep's clothing, but inwardly are ravening wolves. By
their fruits ye shall know them." [3303] Accordingly, by an order
transmitted to the governors of the several provinces, he effectually
banished all such offenders. In addition to this ordinance he
addressed to them personally a severely awakening admonition,
exhorting them to an earnest repentance, that they might still find a
haven of safety in the true Church of God. Hear, then, in what manner
he addressed them in this letter.
Footnotes
[3303] [Matt. vii. 15, 16.] Quoted perhaps from memory, or else this
text is defective, for this reads, "will come" where all N.T. mss.
have "come."
Chapter LXIV.--Constantine's Edict against the Heretics.
"Victor Constantinus, Maximus Augustus, to the heretics.
"Understand now, by this present statute, ye Novatians, Valentinians,
Marcionites, Paulians, ye who are called Cataphrygians, [3304] and all
ye who devise and support heresies by means of your private
assemblies, with what a tissue of falsehood and vanity, with what
destructive and venomous errors, your doctrines are inseparably
interwoven; so that through you the healthy soul is stricken with
disease, and the living becomes the prey of everlasting death. Ye
haters and enemies of truth and life, in league with destruction! All
your counsels are opposed to the truth, but familiar with deeds of
baseness; full of absurdities and fictions: and by these ye frame
falsehoods, oppress the innocent, and withhold the light from them
that believe. Ever trespassing under the mask of godliness, ye fill
all things with defilement: ye pierce the pure and guileless
conscience with deadly wounds, while ye withdraw, one may almost say,
the very light of day from the eyes of men. But why should I
particularize, when to speak of your criminality as it deserves
demands more time and leisure than I can give? For so long and
unmeasured is the catalogue of your offenses, so hateful and
altogether atrocious are they, that a single day would not suffice to
recount them all. And, indeed, it is well to turn one's ears and eyes
from such a subject, lest by a description of each particular evil,
the pure sincerity and freshness of one's own faith be impaired. Why
then do I still bear with such abounding evil; especially since this
protracted clemency is the cause that some who were sound are become
tainted with this pestilent disease? Why not at once strike, as it
were, at the root of so great a mischief by a public manifestation of
displeasure?
Footnotes
[3304] Sufficiently good general accounts of these various heresies
may be found in Blunt. Dict. of Sects, Heresies, Ecclesiastical
Parties, and Schools of Religious Thought, Lond. 1874, p. 382-389,
Novatians; p. 612-614, Valentinians; p. 296-298, Marcionites; p.
515-517, Samosatenes (Paulians); p. 336-341, Montanists
(Cataphrygians). Or see standard Encyclopædias.
Chapter LXV.--The Heretics are deprived of their Meeting Places.
"Forasmuch, then, as it is no longer possible to bear with your
pernicious errors, we give warning by this present statute that none
of you henceforth presume to assemble yourselves together. [3305] We
have directed, accordingly, that you be deprived of all the houses in
which you are accustomed to hold your assemblies: and our care in this
respect extends so far as to forbid the holding of your superstitious
and senseless meetings, not in public merely, but in any private house
or place whatsoever. Let those of you, therefore, who are desirous of
embracing the true and pure religion, take the far better course of
entering the catholic Church, and uniting with it in holy fellowship,
whereby you will be enabled to arrive at the knowledge of the truth.
In any case, the delusions of your perverted understandings must
entirely cease to mingle with and mar the felicity of our present
times: I mean the impious and wretched double-mindedness of heretics
and schismatics. For it is an object worthy of that prosperity which
we enjoy through the favor of God, to endeavor to bring back those who
in time past were living in the hope of future blessing, from all
irregularity and error to the right path, from darkness to light, from
vanity to truth, from death to salvation. And in order that this
remedy may be applied with effectual power, we have commanded, as
before said, that you be positively deprived of every gathering point
for your superstitious meetings, I mean all the houses of prayer, if
such be worthy of the name, which belong to heretics, and that these
be made over without delay to the catholic Church; that any other
places be confiscated to the public service, and no facility whatever
be left for any future gathering; in order that from this day forward
none of your unlawful assemblies may presume to appear in any public
or private place. Let this edict be made public."
Footnotes
[3305] There is throughout this Life a curious repetition in the
details of action against heretics of precisely the same things which
Christians complained of as having been done to them. The idea of
toleration then seems to have been much as it was in pre-reformation
times, or, not to judge other times when there is a beam in our own
eye, as it is in America and England to-day,--the largest toleration
for every one who thinks as we do, and for the others a temporary
suspension of the rule to "judge not," with an amended prayer, "Lord,
condemn them, for they know not what they do," and a vigorous attempt
to force the divine judgment.
Chapter LXVI.--How on the Discovery of Prohibited Books among the
Heretics, Many of them return to the Catholic Church.
Thus were the lurking-places of the heretics broken up by the
emperor's command, and the savage beasts they harbored (I mean the
chief authors of their impious doctrines) driven to flight. Of those
whom they had deceived, some, intimidated by the emperor's threats,
disguising their real sentiments, crept secretly into the Church. For
since the law directed that search should be made for their books,
those of them who practiced evil and forbidden arts were detected, and
these were ready to secure their own safety by dissimulation of every
kind. [3306] Others, however, there were, who voluntarily and with
real sincerity embraced a better hope. Meantime the prelates of the
several churches continued to make strict inquiry, utterly rejecting
those who attempted an entrance under the specious disguise of false
pretenses, while those who came with sincerity of purpose were proved
for a time, and after sufficient trial numbered with the congregation.
Such was the treatment of those who stood charged with rank heresy:
those, however, who maintained no impious doctrine, but had been
separated from the one body through the influence of schismatic
advisers, were received without difficulty or delay. Accordingly,
numbers thus revisited, as it were, their own country after an absence
in a foreign land, and acknowledged the Church as a mother from whom
they had wandered long, and to whom they now returned with joy and
gladness. Thus the members of the entire body became united, and
compacted in one harmonious whole; and the one catholic Church, at
unity with itself, shone with full luster, while no heretical or
schismatic body anywhere continued to exist. [3307] And the credit of
having achieved this mighty work our Heaven-protected emperor alone,
of all who had gone before him, was able to attribute to himself.
Footnotes
[3306] Here again it is worth noting, for history and for edification,
that books were prohibited and heretics treated just as the Christians
did not like to "be done by," by the heathen.
[3307] This famous "church unity," for which Constantine has been
blessed or execrated, as the case might be, in all the ages since, was
hardly more complete than modern unified churches where all the
members held different pet doctrines and are prepared to fight for
them to the bitter end.
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