The Life of the Blessed Emperor Constantine. For a general introduction to the Life of Constantine, please see the commentary on I.8. Indeed, in the Ecclesiastical History VI.19 he defends Origen’s interpretation of Moses from the criticisms of Porphyry. This English translation is the first based on modern critical editions. Account & Lists Account Returns & Orders. To have access to the original text and the translation, log in or create new account. As Hollerich recognises, then, by applying the Moses typology to Constantine, Eusebius effectively implies a link also between Christ and the emperor (“Religion and Politics,” p. 317-324). Recent Additions; Website Contents; Tools. It was never completed due to the death of Eusebius in 339. Read More On the presentation of Constantine in this passage as a soteriological figure, we might compare here the inscription which Eusebius claims was beneath a statue of the emperor in Rome, possibly his famous Colossus, which states that through Christ, Constantine freed the people of Rome from tyranny, and restored the senate. Trackback URI | Search. Eusebius of Caesarea. In this passage, Eusebius draws a comparison between the emperor Constantine and Moses. He was in Caesarea when Agapius was bishop and became friendly with Pamphilus of Caesarea, with whom he seems to have studied the text of the Bible, with the aid of Origen's Hexapla,and commentaries collected by Pamphilus… One of the purposes of our passage, therefore, is to show that the miracles shown to Constantine, which have been verified by eye-witnesses, prove the legitimacy of the stories about Moses (Cameron and Hall, Life of Constantine, p. 192). Moreover, XXXIII.4 of the Apology offers a curious illustration of Tertullian’s point by evoking the image of a Roman triumph, where the emperor on a chariot partakes in a procession celebrating and displaying all that he has captured and conquered in battle. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine by Eusebius Pamphilius. Eusebius also makes comparisons with Alexander the Great (see the commentary on I.8) and Cyrus, but in these cases he is portrayed as superior. His exact date and place of birth are unknown, and little is known of his youth. Victor Constantinus, Maximus Augustus, to Eusebius. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. For example, see the commentary on the Arch of Constantine, whose inscription states that Constantine “avenged the state in just battle from the tyrant and all his adherents” (see also on the theme of Constantine as a liberator from tyranny Life of Constantine I.39; Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE)).This particular aspect of Constantinian propaganda is here taken up by Eusebius and given an obvious Christian infusion, with Constantine compared to the most famous biblical figure who led his people away from tyrannous rule with the help of the Supreme God. Noté /5. Around 313, about the time of Constantine's Edict of Milan, Eusebius became bishop of the Palestinian city. The description of Constantine’s entry into Rome that is given here is an expanded version of the one found in n Ecclesiastical History IX.9.9. In addition, the figure of Moses also provided Eusebius with justification for “behaviour that appeared to contradict traditional Christian views on the taking of life” (Hollerich, “The Comparison,” p. 81). Moses is clearly an important figure to Eusebius. As Cameron and Hall have highlighted, the entire Life of Constantine can be understood as structured around the three forty-year phases of Moses’s life: 1) birth and upbringing; 2) the freeing of the leaders’ persecuted people; and 3) the provision of laws, overthrowing of idolatry, and building of the tabernacle (Constantine builds himself a tabernacle to pray in in II.12; see Life of Constantine, p. 193). Eusebius of Caesarea in Palestine (the Roman empire offered many cities with the name), sometimes known as 'Pamphilus' or the 'son of Pamphilus,' was born a little after A.D. 260, became bishop of Caesarea about 313 and lived there until his death in 339. A reading from EUSEBIUS PAMPHILUS OF CAESAREA, THE LIFE OF THE BLESSED EMPEROR CONSTANTINE, beginning in CHAPTER XXVI: [For use on the Victory Feast of Saxa Ruba, Order of Centurions] CONSTANTINE regarded the entire world as one immense body, and perceived that the head of it all, the royal city of the Roman empire, was bowed down by the weight of a tyrannous oppression … The Life of Constantine and the Oration in Praise of Constantine are published by Valesius, Heinichen and others in their editions of the Church History, also in the first volume of the Berlin Academy's edition (ed. A. Cameron and S.G. Hall, Eusebius’ Life of Constantine. Eusebius of Caesarea (c. AD 263 – 339) also called Eusebius Pamphili, was a Roman historian, exegete and Christian polemicist.He became the Bishop of Caesarea in Palestine about the year 314. Moses). In Eusebius of Caesarea …in 337, he wrote his Life of Constantine, a panegyric that possesses some historical value, chiefly because of its use of primary sources. The relationship between Constantine and Christ, and Constantine and the Roman senate and the Roman people in general was made apparent, Eusebius tells us, when the emperor ordered a trophy of Christ’s passion to be set up in the hand of a statue of himself (I.40; this is understood by many to refer to the famous Colossus of Constantine). How the Copies were provided. Moreover, we see the Christianisation of one of Rome’s most prominent symbolic traditions, the triumphal entry into the city after a successful military campaign (for one detailed description of such an event, see the commentary on Ovid, Tristia IV.2.1-74, where the poet imagines the glory of Tiberius’s triumph after his return from Germany in 7 BCE) . the persecuting emperors who had preceded him, and freed his people (in 313 CE the Edict of Milan established legal tolerance of Christianity in the empire). Life of Constantine, Eusebius, Charles River Editors. To have access to the original text and the translation, log in or create new account. How the Market-Town of Gaza was made a City for its Profession of … Eusebius argues that when Constantine entered Rome after his victory, the people and senate of Rome hailed him as a saviour (σωτήρ, sōtēr) and benefactor (εὐεργέτης, euergetēs) (Constantine’s interaction with the senate after his victory over Licinius is also mentioned in the Panegyricus Latini XII.20, and his address to the senate appears on the Arch of Constantine). Eusebius took part in the expulsion of Athanasius of Alexandria (335), Marcellus of Ancyra (c. 336), and Eustathius of Antioch (c. 337). Created by JRZ. Beneath this statue, Eusebius describes an inscription, which read as follows: “Through this sign of salvation, which is the true symbol of goodness, I rescued your city and freed it from the tyrant’s yoke, and through my act of liberation I restored the senate and people of Rome to their ancient renown and splendor” (translation by Arthur Cushman McGiffert, in Nicene and Post-Nicene Fathers, p. 564; in addition to the Life of Constantine I.40, see also Ecclesiastical History IX.9.11). Cart All. Skip to main content.sg. The passage essentially acts within Eusebius’s narrative as proof of the emperor’s piety and devotion to the Christian God who had enabled him to succeed in battle and emerge victorious as the sole ruler of the empire. Tertullian claims that these glorious displays of the emperor’s power and authority bestow on him such a high degree of honour that it is necessary for a (hypothetical) voice to remind him that he is “but a man.” In Eusebius’s description, Constantine plays down the acclamations of the Roman people and the senate, who are eager to lavish praise upon him. He became acquainted with the presbyter Dorotheus in Antioch and probably received exegetical instruction from him. Shortly after the Great Persecution ended, around the time of Constantine’s conversion and the Edict of Milan, Eusebius was elected Bishop of Caesarea (around A.D. 315), where he served for many years until his death. This express acknowledgment of his purpose by the uathor has often not been taken into account by the critics, misled perhaps by the Latin title Vita Constantini under which the panegyric is commonly known. Oxford: Clarendon Press, 1999. For a general introduction to the Life of Constantine, please see the commentary on I.8. The nature of Christian prayer for the emperor, The necessity of the emperor’s human nature, Eusebius of Caesarea, Life of Constantine I.39Author(s) of this publication: Kimberley FowlerPublishing date: Wed, 06/27/2018 - 13:28URL: https://www.judaism-and-rome.org/eusebius-caesarea-life-constantine-i39Visited: Thu, 01/21/2021 - 01:50, Copyright ©2014-2019, All rights reserved About the project - ERC Team - Conditions of Use, Re-thinking Judaism’s Encounter with the Roman Empire. Hello Select your address All Hello, Sign in. This said, some early Christian authors did try to represent the Christians as a people, or even a “race” (genos) (see, for example, the commentary on Athenagoras of Athens, Supplication for the Christians I). In 296 he was in Palestine and saw Constantine who visited the country with Diocletian. Like Moses, Constantine destroyed the tyrants, i.e. Averil Cameron and Stuart Hall have claimed that this is “the most obvious device used by Eusebius in the Life of Constantine to bring home his ideological message,” as Eusebius wishes for the reader to “regard Constantine’s reign as divinely ordained in the same way as Moses was chosen to lead his people out of Egypt and receive the law” (Cameron and Hall, Life of Constantine, p. 35 and 28 respectively for the … After the Emperor's death (c.337), Eusebius wrote the Life of Constantine, an important historical work because of eyewitness accounts and the use of … The Life of the Blessed Emperor Constantine was penned shortly after the emperor's death in AD 337 by the great Church historian Eusebius Pamphilus, bishop of Caesarea. The emperor Constantine is celebrated as a saint in the Orthodox Church, although not the Western Church. Little is known of Eusebius since much of his work is lost, and no copies remain of a a biography of Eusebius by Acacius. Eusebius’s description of Constantine’s triumph shows the total reversal of the old relationship between Christianity and Rome, which as we have seen represented in Tertullian, was one of tension, in which the empire did not acknowledge the role played by the Christian God in its success. Constantine chose Eusebius of Caesarea, one of the most learned men in the Roman world and an ardent supporter of Constantine, to compose and deliver the panegyric. The expansion of the empire under Constantine, and the ‘godliness’ of his conduct, Eusebius of Caesarea, Life of Constantine I.12Author(s) of this publication: Kimberley FowlerPublishing date: Thu, 06/28/2018 - 15:05URL: https://www.judaism-and-rome.org/eusebius-caesarea-life-constantine-i12Visited: Thu, 01/21/2021 - 01:50, Copyright ©2014-2019, All rights reserved About the project - ERC Team - Conditions of Use, Re-thinking Judaism’s Encounter with the Roman Empire. As Sabrina Inowlocki explains, Eusebius inherited from writers such as Philo and Clement of Alexandria the notion that Moses was an “ideal political leader, prophet, legislator and priest” (“Eusebius’s Appropriation,” p. 242). It was never completed due to the death of Eusebius in 339. Its Introduction and Commentary open up the many important issues the Life of Constantine raises. The tone somewhat seems to be giving high praise to Constantine commenting on the deeds of Constantine. Eusebius bishop of Caesarea in Palestine was diligent in the study of divine scriptures and with Pamphilus the martyr a most diligent investigator of the divine library. According to Hollerich, however, it was not simply Moses’s divinely inspired mission and piety which made him an ideal archetype for the emperor. Together with Pamphilus, he was a scholar of the Biblical canon.He wrote Demonstrations of the Gospel, Preparations for the Gospel, and On Discrepancies between the Gospels, studies of the Biblical text. (New York, The Christian literature company, etc., etc, 1890) (page images at HathiTrust) He became the bishop of Caesarea Maritima about 314 AD. There is a double notion of peoplehood implied here, although not stated explicitly, as while it was the existing Christian people who had particularly suffered under the previous rulers, the presentation of Constantine in the text more generally is as a divinely chosen leader who will lead the Roman people as a whole to the true religion of Christ.The idea of the Christians as a “people” does not really appear explicitly in the New Testament, and even before Caracalla’s edict of 212 CE many Christians were Romans, or belonged to a different ethnè. The emperor Constantine changed the world by making the Roman Empire Christian. This does not say that the suggestive form … Retrouvez Life of Constantine: Vita Constantini et des millions de livres en stock sur Amazon.fr. Constantine’s propaganda very much emphasised his role in liberating the people from tyrants (namely Maxentius and Licinius), a theme which more broadly had its roots in Greek historiography. Indeed, the Ecclesiastical History I.2.4 declares that Moses is the prophet who told of Christ’s coming, and in his Preparation for the Gospel and Proof of the Gospel, Moses himself is compared to Christ (this of course is not specific to Eusebius; the author of the Gospel of Matthew sustains a presentation of Jesus as the new Moses). The passage begins with a comparison between Constantine and God’s “great servant” (i.e. Drawing on the popular themes of jubilation, … Interestingly, the second-century Christian author Tertullian, in his Apology XXX.2, makes rhetorical use of the Roman triumph to support his argument that Rome’s rulers are ignorant if they do not comprehend that it is God who allows them to succeed in their dominion. Achetez et téléchargez ebook Life of Constantine (English Edition): Boutique Kindle - Theology : Amazon.fr Life of Constantine (English Edition) eBook: Eusebius Of Caesarea: Amazon.fr Passer au contenu principal Other sources connected with this document: Eusebius of Caesarea, Life of Constantine I.39. Constantine's Letter to Eusebius, in praise of his Discourse concerning Easter. Eusebius too, was imprisoned but managed to avoid his mentor's fate. The emperor, Eusebius claims, did not want attention to be drawn away from God, who was ultimately responsible for his victory. Together with Pamphilus, he was a scholar of the Biblical canon. This similarity was undoubtedly played up by Eusebius and Constantine himself. What's New. The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. Eusebius of CaesareaThe Life of the Blessed Emperor Constantine. NPNF2-01. However, the emperor, knowing that his help had come from God, the “author (αἴτιος, aitios) of his victory (νίκη, nikē),” did not indulge in these acclamations. Eusebius wrote his life and preserved his letters so that his policy would continue. Eusebius’ Vita Constantini (henceforth VC) can be considered the starting point for the study of all aspects of the reign of the fourth century Roman emperor Constantine I., known to history as Constantine the Great.Cameron and Hall’s translation, based on the text of Winkelmann, supersedes the nineteenth century English translation of S. Bagster which was later revised by E.C. The work provides scholars with one of the most comprehensive sources for the religious policies of Constantine's reign. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. Became the bishop of Caesarea, Life of Constantine: Vita Constantini et des millions livres. 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