Church History 10.5.1–10.9.9
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 10, chapter 5
10.5.1Dindorf 4:473
Φέρε δὴ λοιπὸν καὶ τῶν βασιλικῶν διατάξεων Κωνσταντίνου καὶ Λικιννίου τὰς ἐκ τῆς Ῥωμαίων φωνῆς μεταληφθείσας ἑρμηνείας παραθώμεθα. Ἀντίγραφον βασιλικῶν διατάξεων ἐκ Ῥωμαϊκῆς γλώσσης μεταληφθεισῶν.
Phere dē loipon kai tōn basilikōn diataxeōn Kōnstantinou kai Likinniou tas ek tēs Rhōmaiōn phōnēs metalēphtheisas hermēneias parathōmetha. Antigraphon basilikōn diataxeōn ek Rhōmaïkēs glōssēs metalēphtheisōn.
Come now, let us also set out the translations from the Latin language of the imperial ordinances of Constantine and Licinius. Copy of imperial ordinances translated from the Latin tongue.
Notes and citation
Summary: Eusebius introduces Greek translations of the laws of Constantine and Licinius.
Cite (SBL): Eusebius, Hist. eccl. 10.5.1 (Dindorf 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.2Dindorf 4:473
“Ἤδη μὲν πάλαι σκοποῦντες τὴν ἐλευθερίαν τῆς θρησκείας οὐκ ἀρνητέαν εἶναι, ἀλλʼ ἑνὸς ἑκάστου τῇ διανοίᾳ καὶ βουλήσει ἐξουσίαν δοτέον τοῦ τὰ θεῖα πράγματα τημελεῖν κατὰ τὴν αὐτοῦ προαίρεσιν, ἕκαστον κεκελεύκειμεν, τοῖς τε Χριστιανοῖς, τῆς αἱρέσεως καὶ τῆς θρησκείας τῆς ἑαυτῶν τὴν πίστιν φυλάττειν.
“Ēdē men palai skopountes tēn eleutherian tēs thrēskeias ouk arnētean einai, allʼ henos hekastou tę̄ dianoią kai boulēsei exousian doteon tou ta theia pragmata tēmelein kata tēn autou proairesin, hekaston kekeleukeimen, tois te Christianois, tēs haireseōs kai tēs thrēskeias tēs heautōn tēn pistin phylattein.
[Edict of Constantine and Licinius (the “Edict of Milan”):] “Having long since perceived that freedom of religion ought not to be denied, but that to the mind and will of each one power should be given to attend to divine matters according to his own choice, we had commanded everyone, the Christians included, to keep the faith of their own sect and religion.
Notes and citation
Summary: The emperors state that they had already allowed everyone, including Christians, to keep their own religion.
- This is the rescript of Licinius issued in 313 after the agreement at Milan. Lactantius, On the Deaths of the Persecutors 48.2–12, gives the Latin of the same letter as posted at Nicomedia; it begins at 10.5.4 (“When I, Constantine Augustus …”), so 10.5.2–3 has no parallel there. The two texts are parallel copies, not a quotation of one by the other.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.2 (Dindorf 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.3Dindorf 4:473
ἀλλʼ ἐπειδὴ πολλαὶ καὶ διάφοροι αἱρέσεις ἐν ἐκείνῃ τῇ ἀντιγραφῇ, ἐν ᾗ τοῖς αὐτοῖς συνεχωρήθη ἡ τοιαύτη ἐξουσία, ἐδόκουν προστεθεῖσθαι σαφῶς, τυχὸν ἴσως τινὲς αὐτῶν μετʼ ὀλίγον ἀπὸ τῆς τοιαύτης παραφυλάξεως ἀνεκρούοντο.
allʼ epeidē pollai kai diaphoroi haireseis en ekeinę̄ tę̄ antigraphę̄, en hę̄ tois autois synechōrēthē hē toiautē exousia, edokoun prostetheisthai saphōs, tychon isōs tines autōn metʼ oligon apo tēs toiautēs paraphylaxeōs anekrouonto.
But since in that rescript, in which such permission was granted to them, many and various conditions seemed to have been clearly added, perhaps some of them shortly afterward were deterred from such observance.
Notes and citation
Summary: Because the earlier rescript had many restrictive conditions, some Christians had been deterred.
- αἱρέσεις here seems to mean “conditions” or “clauses” (the Latin has condiciones); the sense is disputed.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.3 (Dindorf 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.4Dindorf 4:473
ὁπότε εὐτυχῶς ἐγὼ Κωνσταντῖνος ὁ Αὔγουστος κἀγὼ Λικίννιος ὁ Αὔγουστος ἐν τῇ Μεδιολάνῳ ἐληλύθειμεν, καὶ πάντα ὅσα πρὸς τὸ λυσιτελὲς καὶ τὸ χρήσιμον τῷ κοινῷ διέφερεν, ἐν ζητήσει ἔσχομεν, ταῦτα μεταξὺ τῶν λοιπῶν, ἅτινα ἐδόκει ἐν πολλοῖς ἅπασιν ἐπωφελῆ εἶναι, μᾶλλον δὲ ἐν πρώτοις διατάξαι ἐδογματίσαμεν, οἷς ἡ πρὸς τὸ θεῖον αἰδώς τε καὶ τὸ σέβας ἐνείχετο, τοῦτʼ ἔστιν, ὅπως δῶμεν καὶ τοῖς Χριστιανοῖς καὶ πᾶσιν ἐλευθέραν αἵρεσιν τοῦ ἀκολουθεῖν τῇ θρησκείᾳ, ᾗ δʼ ἂν βουληθῶσιν· ὅπως, ὅ τί ποτέ ἐστι θειότης καὶ οὐρανίου πράγματος, ἡμῖν καὶ πᾶσι τοῖς ὑπὸ τὴν ἡμετέραν ἐξουσίαν διάγουσιν εὐμενὲς εἶναι δυνηθῇ.
hopote eutychōs egō Kōnstantinos ho Augoustos kagō Likinnios ho Augoustos en tę̄ Mediolanǭ elēlytheimen, kai panta hosa pros to lysiteles kai to chrēsimon tǭ koinǭ diepheren, en zētēsei eschomen, tauta metaxy tōn loipōn, hatina edokei en pollois hapasin epōphelē einai, mallon de en prōtois diataxai edogmatisamen, hois hē pros to theion aidōs te kai to sebas eneicheto, toutʼ estin, hopōs dōmen kai tois Christianois kai pasin eleutheran hairesin tou akolouthein tę̄ thrēskeią, hę̄ dʼ an boulēthōsin; hopōs, ho ti pote esti theiotēs kai ouraniou pragmatos, hēmin kai pasi tois hypo tēn hēmeteran exousian diagousin eumenes einai dynēthę̄.
When I, Constantine Augustus, and I, Licinius Augustus, happily met at Milan and considered everything that concerned the advantage and benefit of the public, among the other things that seemed beneficial to all in many respects, we resolved first of all to decree those things by which reverence and worship of the divine were secured: that is, to grant both to the Christians and to all free choice to follow whatever religion they wish, so that whatever divinity and heavenly power there is may be favorable to us and to all who live under our authority.
Notes and citation
Summary: Meeting at Milan, Constantine and Licinius decided to give Christians and everyone freedom to follow the religion of their choice.
Extrabiblical texts: Lactantius, Mort. 48.2 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.4 (Dindorf 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.5Dindorf 4:473–474
τοίνυν ταύτην τὴν βούλησιν τὴν ἡμετέραν ὑγιεινῷ καὶ ὀρθοτάτῳ λογισμῷ ἐδογματίσαμεν, ὅπως μηδενὶ παντελῶς ἐξουσία ἀρνητέα ᾖ τοῦ ἀκολουθεῖν καὶ αἱρεῖσθαι τὴν τῶν Χριστιανῶν παραφύλαξιν ἢ θρησκείαν, ἑκάστῳ τε ἐξουσία δοθείη τοῦ διδόναι ἑαυτοῦ τὴν διάνοιαν ἐν ἐκείνῃ τῇ θρησκείᾳ, ἣν αὐτὸς ἑαυτῷ ἁρμόζειν νομίζῃ, ὅπως ἡμῖν δυνηθῇ τὸ θεῖον ἐν πᾶσι τὴν ἔθιμον σπουδὴν καὶ καλοκἀγαθίαν παρέχειν.
toinyn tautēn tēn boulēsin tēn hēmeteran hygieinǭ kai orthotatǭ logismǭ edogmatisamen, hopōs mēdeni pantelōs exousia arnētea ę̄ tou akolouthein kai haireisthai tēn tōn Christianōn paraphylaxin ē thrēskeian, hekastǭ te exousia dotheiē tou didonai heautou tēn dianoian en ekeinę̄ tę̄ thrēskeią, hēn autos heautǭ harmozein nomizę̄, hopōs hēmin dynēthę̄ to theion en pasi tēn ethimon spoudēn kai kalokagathian parechein.
We have therefore decreed this our will by sound and most right reasoning, that no one at all should be denied the freedom to follow and choose the observance or religion of the Christians, and that each should be given freedom to devote his mind to that religion which he himself thinks suitable for himself, so that the Divinity may be able to show us in all things its accustomed care and goodness.
Notes and citation
Summary: No one is to be denied the freedom to choose Christianity or any religion he thinks fitting.
Extrabiblical texts: Lactantius, Mort. 48.3 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.5 (Dindorf 4:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.6Dindorf 4:474
ἅτινα οὕτως ἀρέσκειν ἡμῖν ἀντιγράψαι ἀκόλουθον ἦν, ἵνʼ ἀφαιρεθεισῶν παντελῶς τῶν αἱρέσεων, αἵτινες τοῖς προτέροις ἡμῶν γράμμασι τοῖς πρὸς τὴν σὴν καθοσίωσιν ἀποσταλεῖσι περὶ τῶν Χριστιανῶν ἐνείχοντο, καὶ ἅτινα πάνυ σκαιὰ καὶ τῆς ἡμετέρας πραότητος ἀλλότρια εἶναι ἐδόκει, ταῦτα ὑφαιρεθῇ, καὶ νῦν ἐλευθέρως τε καὶ ἀπλανῶς ἕκαστος τῶν τὴν αὐτὴν προαίρεσιν ἐσχηκότων τοῦ φυλάττειν τὴν τῶν Χριστιανῶν θρησκείαν ἄνευ τινὸς ὀχλήσεως τοῦτο αὐτὸ παραφυλάττοι.
hatina houtōs areskein hēmin antigrapsai akolouthon ēn, hinʼ aphairetheisōn pantelōs tōn haireseōn, haitines tois proterois hēmōn grammasi tois pros tēn sēn kathosiōsin apostaleisi peri tōn Christianōn eneichonto, kai hatina pany skaia kai tēs hēmeteras praotētos allotria einai edokei, tauta hyphairethę̄, kai nyn eleutherōs te kai aplanōs hekastos tōn tēn autēn proairesin eschēkotōn tou phylattein tēn tōn Christianōn thrēskeian aneu tinos ochlēseōs touto auto paraphylattoi.
It was fitting to write that this is our pleasure, so that, the conditions contained in our former letters sent to your devotion concerning the Christians being entirely removed, those things which seemed very harsh and foreign to our clemency may be withdrawn, and now each one of those who have the same purpose of keeping the religion of the Christians may observe it freely and without hindrance, without any molestation.
Notes and citation
Summary: The harsh conditions of earlier letters are withdrawn, and Christians may practice freely.
Notes on the original text
- Digital text corrected (misread letters in the digital text): ἔνʼ ἀφαιρεθεισῶν → ἵνʼ ἀφαιρεθεισῶν.
Extrabiblical texts: Lactantius, Mort. 48.4 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.6 (Dindorf 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.7Dindorf 4:474
ἅτινα τῇ σῇ ἐπιμελείᾳ πληρέστατα δηλῶσαι ἐδογματίσαμεν, ὅπως εἰδείης ἡμᾶς ἐλευθέραν καὶ ἀπολελυμένην ἐξουσίαν τοῦ τημελεῖν τὴν ἑαυτῶν θρησκείαν τοῖς αὐτοῖς Χριστιανοῖς, δεδωκέναι.
hatina tę̄ sę̄ epimeleią plērestata dēlōsai edogmatisamen, hopōs eideiēs hēmas eleutheran kai apolelymenēn exousian tou tēmelein tēn heautōn thrēskeian tois autois Christianois, dedōkenai.
We have resolved to make these things known most fully to your care, so that you may know that we have given to these same Christians free and unrestricted power to attend to their own religion.
Notes and citation
Summary: The governor is informed that the Christians have full freedom of worship.
Extrabiblical texts: Lactantius, Mort. 48.5 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.7 (Dindorf 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.8Dindorf 4:474
ὅπερ ἐπειδὴ ἀπολελυμένως αὐτοῖς ὑφʼ ἡμῶν δεδωρῆσθαι, θεωρεῖ ἡ σὴ καθοσίωσις, καὶ ἑτέροις δεδόσθαι ἐξουσίαν τοῖς βουλομένοις τοῦ μετέρχεσθαι τὴν παρατήρησιν καὶ θρησκείαν ἑαυτῶν· ὅπερ ἀκολούθως τῇ ἡσυχίᾳ τῶν ἡμετέρων καιρῶν γίνεσθαι φανερόν ἐστιν, ὅπως ἐξουσίαν ἕκαστος ἔχη τοῦ αἱρεῖσθαι καὶ τημελεῖν ὁποῖον δʼ ἂν βούληται θεῖον. τοῦτο δὲ ὑφʼ ἡμῶν γέγονεν, ὅπως μηδεμιᾷ τιμῇ μηδὲ θρησκείᾳ τινὶ μεμειῶσθαί τι ὑφʼ ἡμῶν δοκοίη.
hoper epeidē apolelymenōs autois hyphʼ hēmōn dedōrēsthai, theōrei hē sē kathosiōsis, kai heterois dedosthai exousian tois boulomenois tou meterchesthai tēn paratērēsin kai thrēskeian heautōn; hoper akolouthōs tę̄ hēsychią tōn hēmeterōn kairōn ginesthai phaneron estin, hopōs exousian hekastos echē tou haireisthai kai tēmelein hopoion dʼ an boulētai theion. touto de hyphʼ hēmōn gegonen, hopōs mēdemią timę̄ mēde thrēskeią tini memeiōsthai ti hyphʼ hēmōn dokoiē.
And since your devotion sees that this has been granted to them by us without restriction, it perceives that power has also been given to others who wish to follow their own observance and religion; which clearly accords with the tranquility of our times, so that each may have freedom to choose and worship whatever deity he wishes. This has been done by us so that we may not seem to have diminished any honor or any religion.
Notes and citation
Summary: The same freedom is given to all others, so that no religion is diminished.
Extrabiblical texts: Lactantius, Mort. 48.6 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.8 (Dindorf 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.9Dindorf 4:474–475
καὶ τοῦτο δὲ πρὸς τοῖς λοιποῖς εἰς τὸ πρόσωπον τῶν Χριστιανῶν δογματίζομεν, ἵνα τοὺς τόπους αὐτῶν, εἰς οὓς τὸ πρότερον συνέρχεσθαι ἔθος ἦν αὐτοῖς, περὶ ὧν καὶ τοῖς πρότερον δοθεῖσι πρὸς τὴν σὴν καθοσίωσιν γράμμασι τύπος ἕτερος ἦν ὡρισμένος τῷ προτέρῳ χρόνῳ, ἵνʼ, εἴ τινες ἢ παρὰ τοῦ ταμείου τοῦ ἡμετέρου, ἢ παρά τινος ἑτέρου φαίνοιντο ἠγορακότες τούτους, τοῖς αὐτοῖς Χριστιανοῖς ἄνευ ἀργυρίου καὶ ἄνευ τινὸς ἀπαιτήσεως τῆς τιμῆς ὑπερτεθείσης, δίχα πάσης ἀμελείας καὶ ἀμφιβολίας, ἀποκαταστήσωσι· καὶ εἴ τινες κατὰ δῶρον τυγχάνουσιν εἰληφότες τοὺς αὐτοὺς τόπους, ὅπως τοῖς αὐτοῖς Χριστιανοῖς τὴν ταχίστην ἀποκαταστήσωσιν·
kai touto de pros tois loipois eis to prosōpon tōn Christianōn dogmatizomen, hina tous topous autōn, eis hous to proteron synerchesthai ethos ēn autois, peri hōn kai tois proteron dotheisi pros tēn sēn kathosiōsin grammasi typos heteros ēn hōrismenos tǭ proterǭ chronǭ, hinʼ, ei tines ē para tou tameiou tou hēmeterou, ē para tinos heterou phainointo ēgorakotes toutous, tois autois Christianois aneu argyriou kai aneu tinos apaitēseōs tēs timēs hypertetheisēs, dicha pasēs ameleias kai amphibolias, apokatastēsōsi; kai ei tines kata dōron tynchanousin eilēphotes tous autous topous, hopōs tois autois Christianois tēn tachistēn apokatastēsōsin;
And this too, in addition to the rest, we decree in regard to the Christians: that their places, in which they formerly used to assemble, and concerning which a different rule had been laid down in the letters previously sent to your devotion, if any appear to have bought them either from our treasury or from anyone else, they shall restore them to these same Christians without payment and without any demand for the price, setting aside all negligence and hesitation; and if any happen to have received the same places as a gift, they shall restore them as quickly as possible to these same Christians;
Notes and citation
Summary: Christian meeting places, whether bought from the treasury or others or received as gifts, are to be returned to the Christians without payment.
Notes on the original text
- Digital text corrected (misread letters in the digital text; wrong accent in the digital text): ἔνα τοὺς τόπους → ἵνα τοὺς τόπους; ἔθος ἢν αὐτοῖς → ἔθος ἦν αὐτοῖς; ἔνʼ, εἴ τινες → ἵνʼ, εἴ τινες.
Extrabiblical texts: Lactantius, Mort. 48.7 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.9 (Dindorf 4:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.10Dindorf 4:475
οὕτως εἰ ἢ οἱ ἠγορακότες τοὺς αὐτοὺς τόπους, ἢ οἶ κατὰ δωρεὰν εἰληφότες αἰτῶσί τι παρὰ τῆς ἡμετέρας καλοκἀγαθίας, προσέλθωσι τῷ ἐπὶ τόπων ἐπάρχῳ δικάζοντι, ὅπως καὶ αὐτῶν διὰ τῆς ἡμετέρας χρηστότητος πρόνοια γένηται. ἅτινα πάντα τῷ σώματι τῷ τῶν Χριστιανῶν παρʼ αὐτὰ διὰ τῆς σῆς σπουδῆς ἄνευ τινὸς παρολκῆς παραδίδοσθαι δεήσει.
houtōs ei ē hoi ēgorakotes tous autous topous, ē oi kata dōrean eilēphotes aitōsi ti para tēs hēmeteras kalokagathias, proselthōsi tǭ epi topōn eparchǭ dikazonti, hopōs kai autōn dia tēs hēmeteras chrēstotētos pronoia genētai. hatina panta tǭ sōmati tǭ tōn Christianōn parʼ auta dia tēs sēs spoudēs aneu tinos parolkēs paradidosthai deēsei.
on this condition, that if either those who bought the same places or those who received them as a gift ask anything of our benevolence, they may apply to the prefect who judges in the district, so that provision may be made for them too through our kindness. All these things must be handed over at once, through your zeal and without any delay, to the body of the Christians.
Notes and citation
Summary: Those who lose property may seek compensation from the emperor through the local prefect, but the property must be returned at once.
- Lactantius's Latin (48.8) has vicarium, the vicar of the diocese, where the Greek has “the prefect who judges in the district”.
Extrabiblical texts: Lactantius, Mort. 48.8 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.10 (Dindorf 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-10) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.11Dindorf 4:475
καὶ ἐπειδὴ οἶ αὐτοὶ Χριστιανοὶ οὐ μόνον ἐκείνους, εἰς οὓς συνέρχεσθαι ἔθος εἶχον, ἀλλὰ καὶ ἑτέρους τόπους ἐσχηκέναι γινώσκονται, διαφέροντας οὐ πρὸς ἕκαστον αὐτῶν, ἀλλὰ πρὸς τὸ δίκαιον τοῦ αὐτῶν σώματος, τοῦτʼ ἔστι τῶν Χριστιανῶν, ταῦτα πάντα ἐπὶ τῷ νόμῳ, ὃν προειρήκαμεν, δίχα παντελοῦς τινος ἀμφισβητήσεως τοῖς αὐτοῖς Χριστιανοῖς, τοῦτʼ ἔστι τῷ σώματι αὐτῶν καὶ τῇ συνόδῳ, ἑκάστῳ αὐτῶν ἀποκαταστῆναι κελεύσεις, τοῦ προειρημένου λογισμοῦ δηλαδὴ φυλαχθέντος, ὅπως αὐτοὶ οἵτινες τοὺς αὐτοὺς ἄνευ τιμῆς, καθὼς προειρήκαμεν, ἀποκαθιστῶσι, τὸ ἀζήμιον τὸ ἑαυτῶν παρὰ τῆς ἡμετέρας καλοκἀγαθίας ἐλπίζοιεν.
kai epeidē oi autoi Christianoi ou monon ekeinous, eis hous synerchesthai ethos eichon, alla kai heterous topous eschēkenai ginōskontai, diapherontas ou pros hekaston autōn, alla pros to dikaion tou autōn sōmatos, toutʼ esti tōn Christianōn, tauta panta epi tǭ nomǭ, hon proeirēkamen, dicha pantelous tinos amphisbētēseōs tois autois Christianois, toutʼ esti tǭ sōmati autōn kai tę̄ synodǭ, hekastǭ autōn apokatastēnai keleuseis, tou proeirēmenou logismou dēladē phylachthentos, hopōs autoi hoitines tous autous aneu timēs, kathōs proeirēkamen, apokathistōsi, to azēmion to heautōn para tēs hēmeteras kalokagathias elpizoien.
And since these same Christians are known to have possessed not only the places where they were accustomed to assemble but also other places belonging not to individuals among them but to the right of their body, that is, of the Christians, you will order all these, under the law we have stated above, without any dispute whatever, to be restored to these same Christians, that is, to their body and assembly, to each of them, the principle stated above being clearly observed, that those who restore them without price, as we have said, may hope for indemnity from our benevolence.
Notes and citation
Summary: Other property owned by the Christian community as a body must also be returned, with compensation from the emperor for those who give it back.
- “Body” (σῶμα, Latin corpus) is the legal term for the Christian community as a corporation.
Extrabiblical texts: Lactantius, Mort. 48.9 (On the Deaths of the Persecutors; echo)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.5.11 (Dindorf 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-11) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.12Dindorf 4:475–476
ἐν οἶς πᾶσι τῷ προειρημένῳ σώματι τῶν Χριστιανῶν τὴν σπουδὴν δυνατώτατα παρασχεῖν ὀφείλεις, ὅπως τὸ ἡμέτερον κέλευσμα τὴν ταχίστην παραπληρωθῇ, ὅπως καὶ ἐν τούτῳ διὰ τῆς ἡμετέρας χρηστότητος πρόνοια γένηται τῆς κοινῆς καὶ δημοσίας ἡσυχίας.
en ois pasi tǭ proeirēmenǭ sōmati tōn Christianōn tēn spoudēn dynatōtata paraschein opheileis, hopōs to hēmeteron keleusma tēn tachistēn paraplērōthę̄, hopōs kai en toutǭ dia tēs hēmeteras chrēstotētos pronoia genētai tēs koinēs kai dēmosias hēsychias.
In all these matters you ought to show the utmost zeal on behalf of the aforesaid body of the Christians, so that our command may be carried out as quickly as possible, and so that in this too provision may be made through our kindness for the common and public tranquility.
Notes and citation
Summary: The governor must carry out the order quickly for the sake of public peace.
Extrabiblical texts: Lactantius, Mort. 48.10 (On the Deaths of the Persecutors; echo)
Cite (SBL): Eusebius, Hist. eccl. 10.5.12 (Dindorf 4:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-12) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.13Dindorf 4:476
τούτῳ γὰρ τῷ λογισμῷ, καθὼς καὶ προείρηται, ἡ θεία σπουδὴ περὶ ἡμᾶς, ἧς ἐν πολλοῖς ἤδη πράγμασιν ἀπεπειράθημεν, διὰ παντὸς τοῦ χρόνου βεβαίως διαμενεῖ.
toutǭ gar tǭ logismǭ, kathōs kai proeirētai, hē theia spoudē peri hēmas, hēs en pollois ēdē pragmasin apepeirathēmen, dia pantos tou chronou bebaiōs diamenei.
For by this means, as has been said before, the divine favor toward us, which we have already experienced in many matters, will remain firmly for all time.
Notes and citation
Summary: In this way God's favor toward the emperors will continue.
Extrabiblical texts: Lactantius, Mort. 48.11 (On the Deaths of the Persecutors; echo)
Cite (SBL): Eusebius, Hist. eccl. 10.5.13 (Dindorf 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-13) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.14Dindorf 4:476
ἵνα δὲ ταύτης τῆς ἡμετέρας νομοθεσίας καὶ τῆς καλοκἀγαθίας ὅρος πρὸς γνῶσιν πάντων ἐνεχθῆναι δυνηθῇ, ταῦτα τὰ ὑφʼ ἡμῶν γραφέντα πανταχοῦ προθεῖναι καὶ εἰς γνῶσιν πάντων ἀγαγεῖν ἀκόλουθόν ἐστιν, ὅπως ταύτης τῆς ἡμετέρας καλοκἀγαθίας ἡ νομοθεσία μηδένα λαθεῖν δυνηθῇ.”
hina de tautēs tēs hēmeteras nomothesias kai tēs kalokagathias horos pros gnōsin pantōn enechthēnai dynēthę̄, tauta ta hyphʼ hēmōn graphenta pantachou protheinai kai eis gnōsin pantōn agagein akolouthon estin, hopōs tautēs tēs hēmeteras kalokagathias hē nomothesia mēdena lathein dynēthę̄.”
And so that the terms of this our legislation and benevolence may be brought to the knowledge of all, it is fitting that what we have written be posted everywhere and brought to the knowledge of all, so that the legislation of this our benevolence may escape no one.”
Notes and citation
Summary: The edict is to be published everywhere so that everyone knows of it.
Extrabiblical texts: Lactantius, Mort. 48.12 (On the Deaths of the Persecutors; echo)
Cite (SBL): Eusebius, Hist. eccl. 10.5.14 (Dindorf 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-14) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.15Dindorf 4:476
Ἀντίγραφον ἑτέρας βασιλικῆς διατάξεως, ἣν αὖθις πεποίηνται, μόνῃ τῇ καθολικῇ ἐκκλησίᾳ τὴν δωρεὰν δεδόσθαι ὑποσημηνάμενοι. “Χαῖρε Ἀνυλῖνε, τιμιώτατε ἡμῖν. ἔστιν ὁ τρόπος οὗτος τῆς φιλαγαθίας τῆς ἡμετέρας, ὥστε ἐκεῖνα ἅπερ δικαίῳ ἀλλοτρίῳ προσήκει, μὴ μόνον μὴ ἐνοχλεῖσθαι, ἀλλὰ καὶ ἀποκαθιστᾶν βούλεσθαι ἡμᾶς, Ἀνυλῖνε τιμιώτατε.
Antigraphon heteras basilikēs diataxeōs, hēn authis pepoiēntai, monę̄ tę̄ katholikę̄ ekklēsią tēn dōrean dedosthai hyposēmēnamenoi. “Chaire Anyline, timiōtate hēmin. estin ho tropos houtos tēs philagathias tēs hēmeteras, hōste ekeina haper dikaiǭ allotriǭ prosēkei, mē monon mē enochleisthai, alla kai apokathistan boulesthai hēmas, Anyline timiōtate.
Copy of another imperial ordinance which they issued afterward, indicating that the grant was given to the catholic church alone. [Letter of Constantine to Anulinus:] “Greetings, Anulinus, our most honored. It is the custom of our benevolence, most honored Anulinus, to wish that those things which belong by right to another should not only not be disturbed but also be restored.
Notes and citation
Summary: A further imperial letter to Anulinus restricts the grant to the catholic church and says the emperor wishes property restored to its rightful owners.
- Anulinus was proconsul of Africa (313). “Catholic church” is the church in communion with Caecilian of Carthage, as opposed to the Donatist party.
Cite (SBL): Eusebius, Hist. eccl. 10.5.15 (Dindorf 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-15) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.16Dindorf 4:476
ὅθεν βουλόμεθα ἵνʼ, ὁπόταν ταῦτα τὰ γράμματα κομίσῃ, εἴ τινα ἐκ τούτων τῶν τῇ ἐκκλησίᾳ τῇ καθολικῇ τῶν Χριστιανῶν ἐν ἑκάσταις πόλεσιν ἢ καὶ ἄλλοις τόποις διέφερον, καὶ κατέχοιντο νῦν ἢ ὑπὸ πολιτῶν ἢ ὑπό τινων ἄλλων, ταῦτα ἀποκατασταθῆναι παραχρῆμα ταῖς αὐτῶν ἐκκλησίαις ποιήσῃς, ἐπειδήπερ προῃρήμεθα, ταῦτα ἅπερ αἶ αὐταὶ ἐκκλησίαι πρότερον ἐσχήκεσαν, τῷ δικαίῳ αὐτῶν ἀποκατασταθῆναι.
hothen boulometha hinʼ, hopotan tauta ta grammata komisę̄, ei tina ek toutōn tōn tę̄ ekklēsią tę̄ katholikę̄ tōn Christianōn en hekastais polesin ē kai allois topois diepheron, kai katechointo nyn ē hypo politōn ē hypo tinōn allōn, tauta apokatastathēnai parachrēma tais autōn ekklēsiais poiēsę̄s, epeidēper proę̄rēmetha, tauta haper ai autai ekklēsiai proteron eschēkesan, tǭ dikaiǭ autōn apokatastathēnai.
Wherefore we wish that, when you receive this letter, if any of the things that belonged to the catholic church of the Christians in each city or in other places are now held either by citizens or by any others, you cause them to be restored at once to these churches, since we have resolved that what these churches formerly possessed shall be restored to their right.
Notes and citation
Summary: Anulinus is to restore at once to the catholic churches whatever property of theirs is held by others.
Cite (SBL): Eusebius, Hist. eccl. 10.5.16 (Dindorf 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-16) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.17Dindorf 4:476–477
ὁπότε τοίνυν συνορᾷ ἡ καθοσίωσις ἡ σὴ, ταύτης ἡμῶν τῆς κελεύσεως σαφέστατον εἶναι τὸ πρόσταγμα, σπούδασον, εἴτε κῆποι, εἴτε οἰκίαι, εἶθʼ ὁτιουνδήποτε τῷ δικαίῳ τῶν αὐτῶν ἐκκλησιῶν διέφερον, σύμπαντα αὐταῖς ἀποκατασταθῆναι ὡς τάχιστα, ὅπως τούτῳ ἡμῶν τῷ προστάγματι ἐπιμελεστάτην σε πειθάρχησιν παρεσχηκέναι καταμάθοιμεν. ἔρρωσο, Ἀνυλῖνε, τιμιώτατε καὶ ποθεινότατε ἡμῖν.”
hopote toinyn synorą hē kathosiōsis hē sē, tautēs hēmōn tēs keleuseōs saphestaton einai to prostagma, spoudason, eite kēpoi, eite oikiai, eithʼ hotioundēpote tǭ dikaiǭ tōn autōn ekklēsiōn diepheron, sympanta autais apokatastathēnai hōs tachista, hopōs toutǭ hēmōn tǭ prostagmati epimelestatēn se peitharchēsin pareschēkenai katamathoimen. errōso, Anyline, timiōtate kai potheinotate hēmin.”
Since, then, your devotion perceives that the order of this our command is most clear, hasten to restore to them as quickly as possible everything that belonged by right to these churches, whether gardens or houses or anything else whatever, so that we may learn that you have rendered most careful obedience to this our order. Farewell, Anulinus, our most honored and most beloved.”
Notes and citation
Summary: Gardens, houses, and all other church property are to be restored quickly.
Notes on the original text
- Digital text corrected (misread letter in the digital text): παρεσληκέναι → παρεσχηκέναι.
Cite (SBL): Eusebius, Hist. eccl. 10.5.17 (Dindorf 4:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-17).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-17) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.18Dindorf 4:477
Ἀντίγραφον βασιλικῆς ἐπιστολῆς διʼ ἧς σύνοδον ἐπισκόπων ἐπὶ ῾Ρώμης κελεύει γενέσθαι ὑπὲρ τῆς τῶν ἐκκλησιῶν ἑνώσεως τε καὶ ὁμονοίας. “Κωνσταντῖνος Σεβαστὸς Μιλτιάδῃ ἐπισκόπῳ ῾Ρωμαίων καὶ Μάρκῳ. ἐπειδὴ τοιοῦτοι χάρται παρὰ Ἀνυλίνου τοῦ λαμπροτάτου ἀνθυπάτου τῆς Ἀφρικῆς πρός με πλείους ἀπεστάλησαν, ἐν οἷς ἐμφέρεται, Καικιλιανὸν τὸν ἐπίσκοπον τῆς Καρταγεννησίων πόλεως παρά τινων κολλήγων αὐτοῦ τῶν κατὰ τὴν Ἀφρικὴν καθεστώτων ἐν πολλοῖς πράγμασιν εὐθύνεσθαι, καὶ τοῦτό μοι βαρὺ σφόδρα δοκεῖ, τὸ ἐν ταύταις ταῖς ἐπαρχίαις, ἃς τῇ ἐμῇ καθοσιώσει αὐθαίρετος ἡ θεία πρόνοια ἐνεχείρισε, (κἀκεῖσε πολὺ πλῆθος λαοῦ), ὄχλον ἐπὶ τὸ φαυλότερον ἐπιμένοντα εὑρίσκεσθαι ὡσανεὶ διχοστατοῦντα, καὶ μεταξὺ ἐπισκόπους διαφορὰς ἔχειν,
Antigraphon basilikēs epistolēs diʼ hēs synodon episkopōn epi ῾Rōmēs keleuei genesthai hyper tēs tōn ekklēsiōn henōseōs te kai homonoias. “Kōnstantinos Sebastos Miltiadę̄ episkopǭ ῾Rōmaiōn kai Markǭ. epeidē toioutoi chartai para Anylinou tou lamprotatou anthypatou tēs Aphrikēs pros me pleious apestalēsan, en hois empheretai, Kaikilianon ton episkopon tēs Kartagennēsiōn poleōs para tinōn kollēgōn autou tōn kata tēn Aphrikēn kathestōtōn en pollois pragmasin euthynesthai, kai touto moi bary sphodra dokei, to en tautais tais eparchiais, has tę̄ emę̄ kathosiōsei authairetos hē theia pronoia enecheirise, (kakeise poly plēthos laou), ochlon epi to phauloteron epimenonta heuriskesthai hōsanei dichostatounta, kai metaxy episkopous diaphoras echein,
Copy of an imperial letter in which he orders a council of bishops to be held at Rome for the unity and concord of the churches. [Letter of Constantine to Miltiades:] “Constantine Augustus to Miltiades, bishop of the Romans, and to Mark. Since several documents of this kind have been sent to me by Anulinus, the most illustrious proconsul of Africa, in which it is stated that Caecilian, bishop of the city of the Carthaginians, is being called to account on many matters by some of his colleagues established in Africa; and since it seems to me very grievous that in these provinces, which divine providence has of its own accord entrusted to my devotion, and where there is a great multitude of people, the populace should be found persisting in the worse course, as though divided in two, and bishops should be at variance among themselves:
Notes and citation
Summary: Constantine writes to Bishop Miltiades of Rome about the accusations against Caecilian of Carthage and the resulting division among African bishops and people.
- This concerns the beginning of the Donatist schism (313). The identity of Mark is uncertain.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.18 (Dindorf 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-18).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-18) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.19Dindorf 4:477
ἔδοξέ μοι, ἵνʼ αὐτὸς ὁ Καικιλιανὸς μετὰ δέκα ἐπισκόπων, τῶν αὐτὸν εὐθύνειν δοκούντων, καὶ δέκα ἑτέρων οὓς αὐτὸς τῇ ἑαυτοῦ δίκῃ ἀναγκαίους ὑπολάβοι, εἰς τὴν ῾Ρώμην πλῷ ἀπιέναι μὴ ἀναβάλοιτο, ἵνʼ ἐκεῖσε ὑμῶν παρόντων, ἀλλὰ μὴν καὶ ῾Ρετεκίου καὶ Ματέρνου καὶ Μαρίνου, τῶν κολλήγων ὑμῶν, οὓς τούτου ἕνεκεν εἰς τὴν ῾Ρώμην προσέταξα ἐπισπεῦσαι, δυνηθῇ ἀκουσθῆναι, ὡς ἂν καταμάθοιτε τῷ σεβασμιωτάτῳ νόμῳ ἁρμόττειν.
edoxe moi, hinʼ autos ho Kaikilianos meta deka episkopōn, tōn auton euthynein dokountōn, kai deka heterōn hous autos tę̄ heautou dikę̄ anankaious hypolaboi, eis tēn ῾Rōmēn plǭ apienai mē anabaloito, hinʼ ekeise hymōn parontōn, alla mēn kai ῾Retekiou kai Maternou kai Marinou, tōn kollēgōn hymōn, hous toutou heneken eis tēn ῾Rōmēn prosetaxa epispeusai, dynēthę̄ akousthēnai, hōs an katamathoite tǭ sebasmiōtatǭ nomǭ harmottein.
it seemed good to me that Caecilian himself, with ten of the bishops who appear to accuse him and ten others whom he himself considers necessary for his case, should without delay sail to Rome, so that there, in the presence of yourselves and also of Reticius, Maternus, and Marinus, your colleagues, whom I have ordered to hasten to Rome for this purpose, he may be heard, as you may understand to be in accordance with the most sacred law.
Notes and citation
Summary: Caecilian and ten bishops from each side are to come to Rome and be heard before Miltiades and three Gallic bishops.
- Reticius of Autun, Maternus of Cologne, and Marinus of Arles were bishops in Gaul.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.19 (Dindorf 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-19).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-19) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.20Dindorf 4:477–478
ἵνα μέντοι καὶ περὶ πάντων αὐτῶν τούτων πληρεστάτην δυνηθῆτε ἔχειν γνῶσιν, τὰ ἀντίτυπα τῶν ἐγγράφων τῶν πρός με παρὰ Ἀνυλίνου ἀποσταλέντων, γράμμασιν ἐμοῖς ὑποτάξας, πρὸς τοὺς προειρημένους κολλήγας ὑμῶν ἐξέπεμψα, οἶς ἐντυχοῦσα ἡ ὑμετέρα στερρότης δοκιμάσει, ὅντινα χρὴ τρόπον τὴν προειρημένην δίκην ἐπιμελέστατα διευκρινῆσαι, καὶ κατὰ τὸ δίκαιον τερματίσαι, ὁπότε μηδὲ τὴν ὑμετέραν ἐπιμέλειαν λανθάνει, τοσαύτην με αἰδῶ τῇ ἐνθέσμῳ καθολικῇ ἐκκλησίᾳ ἀπονέμειν, ὡς μηδὲν καθόλου σχίσμα ἢ διχοστασίαν ἔν τινι τόπῳ βούλεσθαί με ὑμᾶς καταλιπεῖν. ἡ θειότης ὑμᾶς τοῦ μεγάλου θεοῦ διαφυλάξοι πολλοῖς ἔτεσι, τιμιώτατε.
hina mentoi kai peri pantōn autōn toutōn plērestatēn dynēthēte echein gnōsin, ta antitypa tōn engraphōn tōn pros me para Anylinou apostalentōn, grammasin emois hypotaxas, pros tous proeirēmenous kollēgas hymōn exepempsa, ois entychousa hē hymetera sterrotēs dokimasei, hontina chrē tropon tēn proeirēmenēn dikēn epimelestata dieukrinēsai, kai kata to dikaion termatisai, hopote mēde tēn hymeteran epimeleian lanthanei, tosautēn me aidō tę̄ enthesmǭ katholikę̄ ekklēsią aponemein, hōs mēden katholou schisma ē dichostasian en tini topǭ boulesthai me hymas katalipein. hē theiotēs hymas tou megalou theou diaphylaxoi pollois etesi, timiōtate.
And so that you may have the fullest knowledge about all these things, I have appended to my letter copies of the documents sent to me by Anulinus and sent them to your aforesaid colleagues. When your firmness has read them, you will judge in what way this case should be most carefully examined and brought to a just end; since it does not escape your care that I pay such respect to the lawful catholic church that I do not wish you to leave any schism or division whatever in any place. May the divinity of the great God preserve you for many years, most honored.”
Notes and citation
Summary: Constantine encloses the documents and urges the bishops to settle the case justly, since he wants no schism anywhere in the catholic church.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text; wrong accent in the digital text): ἀποσταλέν- τῶν → ἀποσταλέντων; τοὐ μεγάλου → τοῦ μεγάλου.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.20 (Dindorf 4:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-20).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-20) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.21Dindorf 4:478
Ἀντίγραφον βασιλικῆς ἐπιστολῆς, διʼ ἧς προστάττει δευτέραν γενέσθαι σύνοδον ὑπὲρ τοῦ πᾶσαν τῶν ἐπισκόπων περιελεῖν διχοστασίαν. “ Κωνσταντῖνος σεβαστὸς Χρήστῳ ἐπισκόπῳ Συρακουσίων. ἤδη μὲν πρότερον, ὅτε φαύλως καὶ ἐνδιαστρόφως τινὲς περὶ θρησκείας τῆς ἁγίας καὶ ἐπουρανίου δυνάμεως καὶ τῆς αἱρέσεως τῆς καθολικῆς ἀποδιίστασθαι ἤρξαντο, ἐπιτέμνεσθαι βουληθεὶς τὰς τοιαύτας αὐτῶν φιλονεικίας, οὕτω διετετυπώκειν ὥστε ἀποσταλέντων ἀπὸ τῆς Γαλλίας τινῶν ἐπισκόπων, ἀλλὰ μὴν καὶ τούτων κληθέντων ἀπὸ τῆς Ἀφρικῆς τῶν ἐξ ἐναντίας μοίρας καταλλήλως ἐνστατικῶς καὶ ἐπιμόνως διαγωνιζομένων, παρόντος τε καὶ τοῦ τῆς Ῥώμης ἐπισκόπου, τοῦτο, ὅπερ ἐδόκει κεκινῆσθαι, δυνηθῇ ὑπὸ τῆς παρουσίας αὐτῶν μετὰ πάσης ἐπιμελοῦς διακρίσεως κατορθώσεως τυχεῖν.
Antigraphon basilikēs epistolēs, diʼ hēs prostattei deuteran genesthai synodon hyper tou pasan tōn episkopōn perielein dichostasian. “ Kōnstantinos sebastos Chrēstǭ episkopǭ Syrakousiōn. ēdē men proteron, hote phaulōs kai endiastrophōs tines peri thrēskeias tēs hagias kai epouraniou dynameōs kai tēs haireseōs tēs katholikēs apodiistasthai ērxanto, epitemnesthai boulētheis tas toiautas autōn philoneikias, houtō dietetypōkein hōste apostalentōn apo tēs Gallias tinōn episkopōn, alla mēn kai toutōn klēthentōn apo tēs Aphrikēs tōn ex enantias moiras katallēlōs enstatikōs kai epimonōs diagōnizomenōn, parontos te kai tou tēs Rhōmēs episkopou, touto, hoper edokei kekinēsthai, dynēthę̄ hypo tēs parousias autōn meta pasēs epimelous diakriseōs katorthōseōs tychein.
Copy of an imperial letter in which he orders a second council to be held to remove all division among the bishops. [Letter of Constantine to Chrestus:] “Constantine Augustus to Chrestus, bishop of the Syracusans. Already earlier, when some began wickedly and perversely to depart from the religion of the holy and heavenly power and from the catholic faith, wishing to cut short such contentions of theirs, I had arranged that certain bishops should be sent from Gaul, and that those of the opposing parties who were contending obstinately and persistently against each other should be summoned from Africa, and that, the bishop of Rome also being present, the matter that seemed to have been raised might through their presence be settled with all careful examination.
Notes and citation
Summary: Constantine reminds Bishop Chrestus of Syracuse that he had earlier summoned bishops from Gaul and Africa to Rome to settle the dispute.
- αἵρεσις here is neutral, “faith” or “sect” (the catholic body), not “heresy”.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): ὕπερ τοῦ πᾶσαν → ὑπὲρ τοῦ πᾶσαν.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.21 (Dindorf 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-21).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-21) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.22Dindorf 4:478–479
ἀλλʼ ἐπειδὴ, ὡς συμβαίνει, ἐπιλαθόμενοί τινες καὶ τῆς σωτηρίας τῆς ἰδίας καὶ τοῦ σεβάσματος τοῦ ὀφειλομένου τῇ ἁγιωτάτῃ αἱρέσει, ἔτι καὶ νῦν τὰς ἰδίας ἔχθρας παρατείνειν οὐ παύονται, μὴ βουλόμενοι τῇ ἤδη ἐξενεχθείσῃ κρίσει συντίθεσθαι, καὶ διοριζόμενοι, ὅτι δὴ ἄρα ὀλίγοι τινὲς τὰς γνώμας καὶ τὰς ἀποφάσεις ἑαυτῶν ἐξήνεγκαν, ἢ καὶ μὴ πρότερον ἁπάντων τῶν ὀφειλόντων ζητηθῆναι ἀκριβῶς ἐξετασθέντων πρὸς τὸ τὴν κρίσιν ἐξενέγκαι πάνυ ταχέως καὶ ὀξέως ἔσπευσαν, ἔκ τε τούτων ἁπάντων ἐκεῖνα συμβαίνει γενέσθαι, τὸ καὶ τούτους αὐτοὺς ἀδελφικὴν καὶ ὁμόφρονα ὀφείλοντας ἔχειν ὁμοψυχίαν αἰσχρῶς, μᾶλλον δὲ μυσαρῶς ἀλλήλων ἀποδιεστάναι, καὶ τοῖς ἀνθρώποις τοῖς ἀλλοτρίας ἔχουσι τὰς ψυχὰς ἀπὸ τῆς ἁγιωτάτης θρησκείας ταύτης πρόφασιν χλεύης διδόναι, — ὅθεν προνοητέον μοι ἐγένετο, ὅπως τοῦτο, ὅπερ ἐχρῆν μετὰ τὴν ἐξενεχθεῖσαν ἤδη κρίσιν αὐθαιρέτῳ συγκαταθέσει πεπαῦσθαι, κἂν νῦν ποτὲ δυνηθῇ πολλῶν παρόντων τέλους τυχεῖν.
allʼ epeidē, hōs symbainei, epilathomenoi tines kai tēs sōtērias tēs idias kai tou sebasmatos tou opheilomenou tę̄ hagiōtatę̄ hairesei, eti kai nyn tas idias echthras parateinein ou pauontai, mē boulomenoi tę̄ ēdē exenechtheisę̄ krisei syntithesthai, kai diorizomenoi, hoti dē ara oligoi tines tas gnōmas kai tas apophaseis heautōn exēnenkan, ē kai mē proteron hapantōn tōn opheilontōn zētēthēnai akribōs exetasthentōn pros to tēn krisin exenenkai pany tacheōs kai oxeōs espeusan, ek te toutōn hapantōn ekeina symbainei genesthai, to kai toutous autous adelphikēn kai homophrona opheilontas echein homopsychian aischrōs, mallon de mysarōs allēlōn apodiestanai, kai tois anthrōpois tois allotrias echousi tas psychas apo tēs hagiōtatēs thrēskeias tautēs prophasin chleuēs didonai, — hothen pronoēteon moi egeneto, hopōs touto, hoper echrēn meta tēn exenechtheisan ēdē krisin authairetǭ synkatathesei pepausthai, kan nyn pote dynēthę̄ pollōn parontōn telous tychein.
But since, as happens, some, forgetting both their own salvation and the reverence owed to the most holy faith, even now do not cease to prolong their own enmities, not wishing to accept the judgment already given, and asserting that only a few gave their opinions and decisions, or that they hastened very quickly and sharply to give judgment before everything that ought to have been inquired into had been accurately examined; and since from all this it comes about that those very people who ought to have brotherly and harmonious unity of soul are shamefully, or rather abominably, separated from one another, and give occasion for mockery to men whose souls are strangers to this most holy religion, it became my concern to provide that this matter, which ought to have ceased by voluntary agreement after the judgment already given, might now at last be brought to an end in the presence of many.
Notes and citation
Summary: Because some rejected the Roman judgment as hasty and made by too few, causing scandal, Constantine resolved to end the dispute before a larger gathering.
Notes on the original text
- Digital text corrected (misread letter in the digital text): μυσερῶς → μυσαρῶς.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.22 (Dindorf 4:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-22).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-22) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.23Dindorf 4:479
ἐπειδὴ τοίνυν πλείστους ἐκ διαφόρων καὶ ἀμυθήτων τόπων ἐπισκόπους εἰς τὴν Ἀρελατησίων πόλιν εἴσω Καλανδῶν Αὐγούστων συνελθεῖν ἐκελεύσαμεν, καὶ σοὶ γράψαι ἐνομίσαμεν, ἵνα λαβὼν παρὰ τοῦ λαμπροτάτου Λατρωνιανοῦ τοῦ κορρήκτορος Σικελίας δημόσιον ὄχημα, συζεύξας σεαυτῷ καὶ δύο γέ τινας τῶν ἐκ τοῦ δευτέρου θρόνου, οὓς ἂν σὺ αὐτὸς ἐπιλέξασθαι κρίνῃς, ἀλλὰ μὴν καὶ τρεῖς παῖδας τοὺς δυνησομένους ὑμῖν κατὰ τὴν ὁδὸν ὑπηρετήσασθαι παραλαβὼν, εἴσω τῆς αὐτῆς ἡμέρας ἐπὶ τῷ προειρημένῳ τόπῳ ἀπάντησον,
epeidē toinyn pleistous ek diaphorōn kai amythētōn topōn episkopous eis tēn Arelatēsiōn polin eisō Kalandōn Augoustōn synelthein ekeleusamen, kai soi grapsai enomisamen, hina labōn para tou lamprotatou Latrōnianou tou korrēktoros Sikelias dēmosion ochēma, syzeuxas seautǭ kai dyo ge tinas tōn ek tou deuterou thronou, hous an sy autos epilexasthai krinę̄s, alla mēn kai treis paidas tous dynēsomenous hymin kata tēn hodon hypēretēsasthai paralabōn, eisō tēs autēs hēmeras epi tǭ proeirēmenǭ topǭ apantēson,
Since, therefore, we have commanded very many bishops from various and countless places to assemble in the city of Arles before the Kalends of August, we have thought it right to write to you also, that you should obtain a public vehicle from the most illustrious Latronianus, corrector of Sicily, take with you two others of the second rank whom you yourself may choose, and also three servants who will be able to attend you on the way, and meet at the aforesaid place by that same day,
Notes and citation
Summary: Chrestus is to travel to the Council of Arles by 1 August with two clergy and three servants, using the public post.
- The Council of Arles met in 314. “Those of the second rank” are presumably presbyters.
Notes on the original text
- Digital text corrected (misread letters in the digital text; wrong accent in the digital text): ἔνα λαβὼν → ἵνα λαβὼν; οὑς ἂν σὺ → οὓς ἂν σὺ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.23 (Dindorf 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-23).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-23) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.5.24Dindorf 4:479–480
ὡς ἂν διά τε τῆς σῆς στερρότητος καὶ διὰ τῆς λοιπῆς τῶν συνιόντων ὁμοψύχου καὶ ὁμόφρονος συνέσεως καὶ τοῦτο, ὅπερ ἄχρι τοῦ δεῦρο φαύλως διʼ αἰσχράς τινας ζυγομαχίας παραμεμένηκεν, ἀκουσθέντων πάντων τῶν μελλόντων λεχθήσεσθαι παρὰ τῶν νῦν ἀπʼ ἀλλήλων διεστώτων, οὕσπερ ὁμοίως παρεῖναι ἐκελεύσαμεν, δυνηθῇ εἰς τὴν ὀφειλομένην θρησκείαν καὶ πίστιν, ἀδελφικήν τε ὁμόνοιαν κἄν βραδέως ἀνακληθῆναι. ὑγιαίνοντά σε ὁ θεὸς ὁ παντοκράτωρ διαφυλάξαι ἐπὶ πολλοῖς ἔτεσιν.” Ἀντίγραφον βασιλικῆς ἐπιστολῆς, διʼ ἧς χρήματα ταῖς ἐκκλησίαις δωρεῖται.
hōs an dia te tēs sēs sterrotētos kai dia tēs loipēs tōn syniontōn homopsychou kai homophronos syneseōs kai touto, hoper achri tou deuro phaulōs diʼ aischras tinas zygomachias paramemenēken, akousthentōn pantōn tōn mellontōn lechthēsesthai para tōn nyn apʼ allēlōn diestōtōn, housper homoiōs pareinai ekeleusamen, dynēthę̄ eis tēn opheilomenēn thrēskeian kai pistin, adelphikēn te homonoian kan bradeōs anaklēthēnai. hygiainonta se ho theos ho pantokratōr diaphylaxai epi pollois etesin.” Antigraphon basilikēs epistolēs, diʼ hēs chrēmata tais ekklēsiais dōreitai.
so that through your firmness and the harmonious and like-minded understanding of the rest who assemble, this matter too, which has continued wickedly until now through certain shameful quarrels, may, after all that is to be said by those now at variance with one another (whom we have likewise commanded to be present) has been heard, be recalled, even if slowly, to the religion and faith that are owed, and to brotherly concord. May God Almighty keep you in health for many years.” Copy of an imperial letter in which he grants money to the churches.
Notes and citation
Summary: Constantine hopes the council will restore unity after hearing both sides; Eusebius then introduces a letter granting money to the churches.
Notes on the original text
- Digital text corrected (stray letter in the digital text): ὁθ θεὸς → ὁ θεὸς; ταπῖς ἐκκλησίαις → ταῖς ἐκκλησίαις.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.5.24 (Dindorf 4:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-5-24).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-5-24) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 10, chapter 6
10.6.1Dindorf 4:480
“Κωνσταντῖνος Αὔγουστος Καικιλιανῷ ἐπισκόπῳ Καρταγένης. ἐπειδήπερ ἤρεσε, κατὰ πάσας ἐπαρχίας, τάς τε Ἀφρικὰς καὶ τὰς Νουμιδίας καὶ τὰς Μαυριτανίας, ῥητοῖς τισι τῶν ὑπηρετῶν τῆς ἐνθέσμου καὶ τῆς ἁγιωτάτης καθολικῆς θρησκείας εἰς ἀναλώματα ἐπιχορηγηθῆναί τι, ἔδωκα γράμματα πρὸς Οὖρσον τὸν διασημότατον καθολικὸν τῆς Ἀφρικῆς, καὶ ἐδήλωσα αὐτῷ, ὅπως τρισχιλίους φόλλεις τῇ σῇ στερρότητι ἀπαριθμῆσαι φροντίσῃ.
“Kōnstantinos Augoustos Kaikilianǭ episkopǭ Kartagenēs. epeidēper ērese, kata pasas eparchias, tas te Aphrikas kai tas Noumidias kai tas Mauritanias, rhētois tisi tōn hypēretōn tēs enthesmou kai tēs hagiōtatēs katholikēs thrēskeias eis analōmata epichorēgēthēnai ti, edōka grammata pros Ourson ton diasēmotaton katholikon tēs Aphrikēs, kai edēlōsa autǭ, hopōs trischilious pholleis tę̄ sę̄ sterrotēti aparithmēsai phrontisę̄.
[Letter of Constantine to Caecilian:] “Constantine Augustus to Caecilian, bishop of Carthage. Since it has pleased us that in all the provinces, the Africas, the Numidias, and the Mauretanias, something should be supplied for expenses to certain specified ministers of the lawful and most holy catholic religion, I have given letters to Ursus, the most distinguished finance officer of Africa, and have instructed him to take care to pay to your firmness three thousand folles.
Notes and citation
Summary: Constantine tells Caecilian that he has ordered the finance officer of Africa to pay him 3,000 folles for the clergy of the catholic church.
- καθολικός here is the title of the imperial finance officer (rationalis). The value of 3,000 folles is uncertain.
Notes on the original text
- Digital text corrected (final sigma inside a word in the digital text; misread letter in the digital text; misread word in the digital text; missing space in the digital text): Αὔηουστος → Αὔγουστος; Καρταηένης → Καρταγένης; καὶ τὰς ἁγιωτάτης → καὶ τῆς ἁγιωτάτης; φόλλειςτῇ → φόλλεις τῇ; φροντίςῃ → φροντίσῃ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.6.1 (Dindorf 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-6-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-6-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.6.2Dindorf 4:480
σὺ τοίνυν, ἡνίκα τὴν προδηλουμένην ποσότητα τῶν χρημάτων ὑποδεχθῆναι ποιήσεις, ἅπασι τοῖς προειρημένοις κατὰ τὸ βρέουιον τὸ πρὸς σὲ παρὰ Ὁσίου ἀποσταλὲν ταῦτα τὰ χρήματα διαδοθῆναι κέλευσον.
sy toinyn, hēnika tēn prodēloumenēn posotēta tōn chrēmatōn hypodechthēnai poiēseis, hapasi tois proeirēmenois kata to breouion to pros se para Hosiou apostalen tauta ta chrēmata diadothēnai keleuson.
You, therefore, when you have received the aforesaid sum of money, order this money to be distributed to all those mentioned above according to the list sent to you by Hosius.
Notes and citation
Summary: Caecilian is to distribute the money according to a list sent by Hosius.
- Hosius (Ossius) was bishop of Córdoba and Constantine's adviser. βρέουιον transliterates the Latin breve, “list”.
Notes on the original text
- Digital text corrected (line-break dash left in the digital text; stray letter in the digital text): τοὸ βρέουιον → τὸ βρέουιον; κέ– λευσον → κέλευσον.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.6.2 (Dindorf 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-6-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-6-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.6.3Dindorf 4:480
εἰ δʼ ἄρα πρὸς τὸ συμπληρωθῆναί μου τὴν εἰς τοῦτο περὶ ἅπαντας αὐτοὺς προαίρεσιν ἐνδεῖν τι καταμάθοις, παρὰ Ἡρακλείδα τοῦ ἐπιτρόπου τῶν ἡμετέρων κτημάτων ἀναμφιλίκτως ὅπερ ἀναγκαῖον εἶναι καταμάθοις αἰτῆσαι ὀφείλεις. καὶ γὰρ παρόντι αὐτῷ προσέταξα, ἵνʼ εἴ τι ἄν χρημάτων παρ αὐτοῦ ἡ σὴ στερρότης αἰτήσῃ, ἄνευ δισταγμοῦ τινὸς ἀπαριθμῆσαι φροντίσῃ.
ei dʼ ara pros to symplērōthēnai mou tēn eis touto peri hapantas autous proairesin endein ti katamathois, para Hērakleida tou epitropou tōn hēmeterōn ktēmatōn anamphiliktōs hoper anankaion einai katamathois aitēsai opheileis. kai gar paronti autǭ prosetaxa, hinʼ ei ti an chrēmatōn par autou hē sē sterrotēs aitēsę̄, aneu distagmou tinos aparithmēsai phrontisę̄.
But if you find that anything is lacking for the fulfillment of my purpose in this toward all of them, you ought to ask without hesitation from Heraclides, the procurator of our estates, whatever you find to be necessary. For I have commanded him in person that, if your firmness asks any money of him, he should take care to pay it without any hesitation.
Notes and citation
Summary: If more is needed, Caecilian may ask the procurator Heraclides, who has been ordered to pay.
Notes on the original text
- Digital text corrected (final sigma inside a word in the digital text): αἰτήςῃ → αἰτήσῃ; φροντίςῃ → φροντίσῃ.
Cite (SBL): Eusebius, Hist. eccl. 10.6.3 (Dindorf 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-6-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-6-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.6.4Dindorf 4:480–481
καὶ ἐπειδὴ ἐπυθόμην τινὰς μὴ καθεστώσης διανοίας τυγχάνοντας ἀνθρώπους τὸν λαὸν τῆς ἁγιωτάτης καὶ καθολικῆς ἐκκλησίας φαύλῃ τινὶ ὑπονοθεύσει βούλεσθαι διαστρέφειν, γίνωσκέ με Ἀνυλίνῳ ἀνθυπάτῳ, ἀλλὰ μὴν καὶ Πατρικίῳ τῷ οὐικαρίῳ τῶν ἐπάρχων παροῦσι τοιαύτας ἐντολὰς δεδωκέναι, ἵνʼ ἐν τοῖς λοιποῖς ἅπασι καὶ τούτου μάλιστα τὴν προσήκουσαν φροντίδα ποιήσωνται, καὶ μὴ ἀνάσχωνται περιορᾶν τοιοῦτο γινόμενον.
kai epeidē epythomēn tinas mē kathestōsēs dianoias tynchanontas anthrōpous ton laon tēs hagiōtatēs kai katholikēs ekklēsias phaulę̄ tini hyponotheusei boulesthai diastrephein, ginōske me Anylinǭ anthypatǭ, alla mēn kai Patrikiǭ tǭ ouikariǭ tōn eparchōn parousi toiautas entolas dedōkenai, hinʼ en tois loipois hapasi kai toutou malista tēn prosēkousan phrontida poiēsōntai, kai mē anaschōntai perioran toiouto ginomenon.
And since I have learned that certain persons of unsettled mind wish to turn aside the people of the most holy and catholic church by some wicked corruption, know that I have given such commands in person to Anulinus the proconsul and also to Patricius the vicar of the prefects, that among all other things they should give due attention especially to this, and should not allow such a thing to be overlooked.
Notes and citation
Summary: Constantine has ordered the proconsul Anulinus and the vicar Patricius to stop those trying to lead the catholic people astray.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong breathing in the digital text; wrong diacritic in the digital text): τῲ οὐικαρίῳ → τῷ οὐικαρίῳ; ροιαύτας → τοιαύτας; ἴνʼ ἐν → ἵνʼ ἐν.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.6.4 (Dindorf 4:480–481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-6-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-6-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.6.5Dindorf 4:481
διόπερ εἴ τινας τοιούτους ἀνθρώπους ἐν αὐτῇ τῇ μανίᾳ ἐπιμένειν κατίδοις, ἄνευ τινὸς ἀμφιβολίας τοῖς προειρημένοις δικασταῖς πρόσελθε, καὶ αὐτὸ τοῦτο προσανένεγκε, ὅπως αὐτοὺς ἐκεῖνοι, καθάπερ αὐτοῖς παροῦσιν ἐκέλευσα, ἐπιστρέψωσιν. ἡ θειότης τοῦ μεγάλου θεοῦ σε διαφυλάξοι ἐπὶ πολλοῖς ἔτεσιν.”
dioper ei tinas toioutous anthrōpous en autę̄ tę̄ manią epimenein katidois, aneu tinos amphibolias tois proeirēmenois dikastais proselthe, kai auto touto prosanenenke, hopōs autous ekeinoi, kathaper autois parousin ekeleusa, epistrepsōsin. hē theiotēs tou megalou theou se diaphylaxoi epi pollois etesin.”
Wherefore, if you see any such persons persisting in this madness, go without any hesitation to the aforesaid judges and report this very matter to them, so that they may correct them, as I commanded them in person. May the divinity of the great God preserve you for many years.”
Notes and citation
Summary: Caecilian is to report any who persist in the schism to the magistrates for correction.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.6.5 (Dindorf 4:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-6-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-6-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 10, chapter 7
10.7.1Dindorf 4:481
Ἀντίγραφον βασιλικῆς ἐπιστολῆς, διʼ ἧς τοὺς προεστῶτας τῶν ἐκκλησιῶν πάσης ἀπολελύσθαι τῆς περὶ τὰ πολιτικὰ λειτουργίας προστάττει. “Χαῖρε, Ἀνυλῖνε, τιμιώτατε ἡμῖν ἐπειδὴ ἐκ πλειόνων πραγμάτων φαίνεται, παρεξουθενηθεῖσαν τὴν θρησκείαν, ἐν ᾗ ἡ κορυφαία τῆς ἁγιωτάτης ἐπουρανίου αἰδὼς φυλάττεται, μεγάλους κινδύνους ἐνηνοχέναι τοῖς δημοσίοις πράγμασιν, αὐτήν τε ταύτην ἐνθέσμως ἀναληφθεῖσαν καὶ φυλαττομένην μεγίστην εὐτυχίαν τῷ Ῥωμαϊκῷ ὀνόματι, καὶ σύμπασι τοῖς τῶν ἀνθρώπων πράγμασιν ἐξαίρετον εὐδαιμονίαν παρεσχηκέναι, τῶν θείων εὐεργεσιῶν τοῦτο παρεχουσῶν, ἔδοξεν ἐκείνους τοὺς ἄνδρας τοὺς τῇ ὀφειλομένη ἁγιότητι καὶ τῇ τοῦ νόμου τούτου παρεδρίᾳ τὰς ὑπηρεσίας τὰς ἐξ ἑαυτῶν τῇ τῆς θείας θρησκείας θεραπείᾳ παρέχοντας, τῶν καμάτων τῶν ἰδίων τὰ ἔπαθλα κομίσασθαι, Ἀνυλῖνε τιμιώτατε.
Antigraphon basilikēs epistolēs, diʼ hēs tous proestōtas tōn ekklēsiōn pasēs apolelysthai tēs peri ta politika leitourgias prostattei. “Chaire, Anyline, timiōtate hēmin epeidē ek pleionōn pragmatōn phainetai, parexouthenētheisan tēn thrēskeian, en hę̄ hē koryphaia tēs hagiōtatēs epouraniou aidōs phylattetai, megalous kindynous enēnochenai tois dēmosiois pragmasin, autēn te tautēn enthesmōs analēphtheisan kai phylattomenēn megistēn eutychian tǭ Rhōmaïkǭ onomati, kai sympasi tois tōn anthrōpōn pragmasin exaireton eudaimonian pareschēkenai, tōn theiōn euergesiōn touto parechousōn, edoxen ekeinous tous andras tous tę̄ opheilomenē hagiotēti kai tę̄ tou nomou toutou paredrią tas hypēresias tas ex heautōn tę̄ tēs theias thrēskeias therapeią parechontas, tōn kamatōn tōn idiōn ta epathla komisasthai, Anyline timiōtate.
Copy of an imperial letter in which he orders the presidents of the churches to be released from all civic public services. [Letter of Constantine to Anulinus:] “Greetings, Anulinus, our most honored. Since it appears from many circumstances that when the religion in which the highest reverence for the most holy heavenly power is preserved was despised, great dangers came upon public affairs, and that when it was lawfully taken up and preserved it brought the greatest good fortune to the Roman name and exceptional prosperity to all human affairs, the divine benefits granting this, it has seemed good, most honored Anulinus, that those men who, with due holiness and devotion to this law, give their own services to the ministry of the divine religion should receive the rewards of their own labors.
Notes and citation
Summary: Constantine explains that since true religion brings the empire prosperity, its ministers should be rewarded.
- The “civic public services” (λειτουργίαι, Latin munera) were compulsory duties and costs imposed on town councillors.
Notes on the original text
- Digital text corrected (word wrongly divided in the digital text; wrong accent in the digital text): μέγίστην → μεγίστην; παρʼ ἔχοντʼ ἃς → παρέχοντας.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.7.1 (Dindorf 4:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-7-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-7-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.7.2Dindorf 4:481–482
διόπερ ἐκείνους τοὺς εἴσω τῆς ἐπαρχίας τῆς σοι πεπιστευμένης ἐν τῇ καθολικῇ ἐκκλησίᾳ, ᾗ Καικιλιανὸς ἐφέστηκε, τὴν ἐξ ἑαυτῶν ὑπηρεσίαν τῇ ἁγίᾳ ταύτῃ θρησκείᾳ παρέχοντας, οὕσπερ κληρικοὺς ἐπονομάζειν εἰώθασιν, ἀπὸ πάντων ἁπαξαπλῶς τῶν λειτουργιῶν βούλομαι ἀλειτουργήτους διαφυλαχθῆναι, ὅπως μὴ διά τινος πλάνης ἢ ἐξολισθήσεως ἱεροσύλου ἀπὸ τῆς θεραπείας τῆς τῇ θειότητι ὀφειλομένης ἀφέλκωνται, ἀλλὰ μᾶλλον ἄνευ τινὸς ἐνοχλήσεως τῷ ἰδίῳ νόμῳ ἐξυπηρετῶνται, ὧνπερ μεγίστην περὶ τὸ θεῖον λατρείαν ποιουμένων πλεῖστον ὅσον τοῖς κοινοῖς πράγμασι συνοίσειν δοκεῖ. ἔρρωσο, Ἀνυλῖνε, τιμιώτατε καὶ ποθεινότατε ἡμῖν.”
dioper ekeinous tous eisō tēs eparchias tēs soi pepisteumenēs en tę̄ katholikę̄ ekklēsią, hę̄ Kaikilianos ephestēke, tēn ex heautōn hypēresian tę̄ hagią tautę̄ thrēskeią parechontas, housper klērikous eponomazein eiōthasin, apo pantōn hapaxaplōs tōn leitourgiōn boulomai aleitourgētous diaphylachthēnai, hopōs mē dia tinos planēs ē exolisthēseōs hierosylou apo tēs therapeias tēs tę̄ theiotēti opheilomenēs aphelkōntai, alla mallon aneu tinos enochlēseōs tǭ idiǭ nomǭ exypēretōntai, hōnper megistēn peri to theion latreian poioumenōn pleiston hoson tois koinois pragmasi synoisein dokei. errōso, Anyline, timiōtate kai potheinotate hēmin.”
Wherefore it is my will that those within the province entrusted to you, in the catholic church over which Caecilian presides, who give their own service to this holy religion, whom they are accustomed to call clergy, be kept wholly free from all public services, so that they may not be drawn away by any error or sacrilegious lapse from the worship owed to the Divinity, but may rather serve their own law without any disturbance; for their rendering the greatest worship to the Divinity will, it seems, bring the greatest benefit to the common welfare. Farewell, Anulinus, our most honored and most beloved.”
Notes and citation
Summary: The clergy of Caecilian's catholic church are exempted from all civic duties so that they may devote themselves to worship, which benefits the state.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐπονομάξειν → ἐπονομάζειν.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.7.2 (Dindorf 4:481–482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-7-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-7-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 10, chapter 8
10.8.1Dindorf 4:482
Τοιαῦτα μὲν οὖν ἡμῖν ἡ θεία καὶ οὐράνιος τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας ἐδωρεῖτο χάρις, τοσαύτη τε ἅπασιν ἀνθρώποις ἀγαθῶν ἀφθονία διὰ τῆς ἡμετέρας ἐπρυτανεύετο εἰρήνης. καὶ ὧδε μὲν τὰ καθʼ ἡμᾶς ἐν εὐφροσύναις καὶ πανηγύρεσιν ἐτελεῖτο.
Toiauta men oun hēmin hē theia kai ouranios tēs tou sōtēros hēmōn epiphaneias edōreito charis, tosautē te hapasin anthrōpois agathōn aphthonia dia tēs hēmeteras eprytaneueto eirēnēs. kai hōde men ta kathʼ hēmas en euphrosynais kai panēgyresin eteleito.
Such were the gifts that the divine and heavenly grace of our Savior's appearing bestowed on us, and such was the abundance of good things granted to all people through our peace. And so our affairs were carried on in rejoicing and festivals.
Notes and citation
Summary: Through Christ's grace the church enjoyed peace and celebration.
Cite (SBL): Eusebius, Hist. eccl. 10.8.1 (Dindorf 4:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.2Dindorf 4:482
οὐκ ἦν δὲ ἄρα τῷ μισοκάλῳ φθόνῳ, τῷ τε φιλοπονήρῳ δαίμονι φορητὸς ἡ τῶν ὁρωμένων θέα, ὥσπερ οὖν οὐδὲ Λικιννίῳ πρὸς σώφρονα λογισμὸν ἐτύγχανεν αὐτάρκη τὰ τοῖς πρόσθεν δεδηλωμένοις τυράννοις συμβεβηκότα· ὃς εὖ φερομένης τῆς ἀρχῆς αὐτῷ, βασιλέως τε μεγάλου Κωνσταντίνου δευτερείων τιμῆς, ἐπιγαμβρίας τε καὶ συγγενείας τῆς ἀνωτάτω ἠξιωμένος, μιμήσεως μὲν τῆς τῶν καλῶν ἀπελιμπάνετο, τῆς δὲ τῶν ἀσεβῶν τυράννων μοχθηρίας ἐζήλου τὴν κακοτροπίαν, καὶ ὧν τοῦ βίου τὴν καταστροφὴν ἐπεῖδεν αὐτοῖς ὀφθαλμοῖς, τούτων ἕπεσθαι τῇ γνώμη μᾶλλον ἢ τῇ τοῦ κρείττονος ἐμμένειν φιλίᾳ τε καὶ διαθέσει ᾑρεῖτο.
ouk ēn de ara tǭ misokalǭ phthonǭ, tǭ te philoponērǭ daimoni phorētos hē tōn horōmenōn thea, hōsper oun oude Likinniǭ pros sōphrona logismon etynchanen autarkē ta tois prosthen dedēlōmenois tyrannois symbebēkota; hos eu pheromenēs tēs archēs autǭ, basileōs te megalou Kōnstantinou deutereiōn timēs, epigambrias te kai syngeneias tēs anōtatō ēxiōmenos, mimēseōs men tēs tōn kalōn apelimpaneto, tēs de tōn asebōn tyrannōn mochthērias ezēlou tēn kakotropian, kai hōn tou biou tēn katastrophēn epeiden autois ophthalmois, toutōn hepesthai tę̄ gnōmē mallon ē tę̄ tou kreittonos emmenein philią te kai diathesei hę̄reito.
But the sight of these things was not bearable to envy, the hater of good, and to the evil-loving demon; just as what had happened to the tyrants already described was not enough to bring Licinius to a sound mind. Though his rule prospered, and he had been honored with the second rank after the great emperor Constantine and with marriage into his family and the highest kinship, he fell short in imitating what was good and emulated the wickedness of the impious tyrants, and chose to follow the mind of those whose end he had seen with his own eyes rather than to remain in the friendship and goodwill of his superior.
Notes and citation
Summary: Envious of the church's peace, the devil found an instrument in Licinius, who, despite his honors and marriage into Constantine's family, imitated the fallen tyrants.
- Licinius married Constantine's half-sister Constantia in 313.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing and accent in the digital text): οὐκ ἢν δὲ → οὐκ ἦν δὲ; ὥσπερ οὑν → ὥσπερ οὖν.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.8.2 (Dindorf 4:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.3Dindorf 4:482
διαφθονηθείς γέ τοι τῷ πανευεργέτῃ πόλεμον δυσαγῆ καὶ δεινότατον πρὸς αὐτὸν ἐκφέρει, οὐ φύσεως νόμων φεισάμενος, οὐχ ὁρκωμοσιῶν, οὐχ αἵματος, οὐ συνθηκῶν μνήμην ἐν διανοίᾳ λαβών.
diaphthonētheis ge toi tǭ paneuergetę̄ polemon dysagē kai deinotaton pros auton ekpherei, ou physeōs nomōn pheisamenos, ouch horkōmosiōn, ouch haimatos, ou synthēkōn mnēmēn en dianoią labōn.
Envying, then, his universal benefactor, he waged an accursed and most terrible war against him, sparing neither the laws of nature, nor oaths, nor blood, nor giving any thought to treaties.
Notes and citation
Summary: Out of envy Licinius made war on Constantine, disregarding kinship, oaths, and treaties.
Cite (SBL): Eusebius, Hist. eccl. 10.8.3 (Dindorf 4:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.4Dindorf 4:482–483
ὁ μὲν γὰρ αὐτῷ οἷα πανάγαθος βασιλεὺς, εὐνοίας παρέχων ἀληθοῦς σύμβολα, συγγενείας τῆς πρὸς αὐτὸν οὐκ ἐφθόνησε, γάμων τε λαμπρῶν ἀδελφῆς μετουσίαν οὐκ ἀπηρνήσατο, ἀλλὰ καὶ τῆς ἐκ πατέρων εὐγενείας, βασιλικοῦ τε ἀνέκαθεν αἵματος κοινωνὸν γενέσθαι ἠξίωσε, τῆς τε κατὰ πάντων ἀπολαύειν ἀρχῆς οἷα κηδεστῇ καὶ συμβασιλεῖ παρεῖχε τὴν ἐξουσίαν, οὐκ ἔλαττον μέρος τῶν ὑπὸ Ῥωμαίους ἐθνῶν διέπειν αὐτῷ καὶ διοικεῖν κεχαρισμένος.
ho men gar autǭ hoia panagathos basileus, eunoias parechōn alēthous symbola, syngeneias tēs pros auton ouk ephthonēse, gamōn te lamprōn adelphēs metousian ouk apērnēsato, alla kai tēs ek paterōn eugeneias, basilikou te anekathen haimatos koinōnon genesthai ēxiōse, tēs te kata pantōn apolauein archēs hoia kēdestę̄ kai symbasilei pareiche tēn exousian, ouk elatton meros tōn hypo Rhōmaious ethnōn diepein autǭ kai dioikein kecharismenos.
For Constantine, as an all-good emperor, giving tokens of true goodwill, had not grudged him kinship with himself, nor refused him a share in the splendid marriage of his sister; he even thought him worthy to become a partner in his ancestral nobility and in the imperial blood from of old, and gave him power to share in the rule over all as a brother-in-law and fellow emperor, granting him to govern and administer no smaller part of the nations under the Romans.
Notes and citation
Summary: Constantine had generously given Licinius his sister in marriage and a large share of the empire.
Cite (SBL): Eusebius, Hist. eccl. 10.8.4 (Dindorf 4:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.5Dindorf 4:483
ὁ δʼ ἔμπαλιν τούτοις τἀναντία διεπράττετο, παντοίας ὁσημέραι κατὰ τοῦ κρείττονος μηχανὰς ἐπιτεχνώμενος, πάντας τε ἐπινοῶν ἐπιβουλῆς τρόπους, ὡς ἂν κακοῖς τὸν εὐεργέτην ἀμείψοιτο. τὰ μὲν οὖν πρῶτα πειρώμενος τὴν συσκευὴν ἐπικρύπτειν, φίλος εἶναι προσεποιεῖτο, δόλῳ τε καὶ ἀπάτῃ πλειστάκις ἐπιθέμενος ῥᾷστα ἂν τυχεῖν τοῦ προσδοκωμένου ἤλπισε.
ho dʼ empalin toutois tanantia diepratteto, pantoias hosēmerai kata tou kreittonos mēchanas epitechnōmenos, pantas te epinoōn epiboulēs tropous, hōs an kakois ton euergetēn ameipsoito. ta men oun prōta peirōmenos tēn syskeuēn epikryptein, philos einai prosepoieito, dolǭ te kai apatę̄ pleistakis epithemenos rhąsta an tychein tou prosdokōmenou ēlpise.
But he, on the contrary, did the opposite, devising every day all kinds of schemes against his superior and inventing every sort of plot to repay his benefactor with evils. At first he tried to hide his conspiracy and pretended to be a friend, and by attacking again and again with guile and deceit he hoped very easily to obtain what he expected.
Notes and citation
Summary: Licinius repaid Constantine with secret plots while pretending friendship.
Cite (SBL): Eusebius, Hist. eccl. 10.8.5 (Dindorf 4:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.6Dindorf 4:483
τῷ δὲ ἄρα ὁ θεὸς ἦν φίλος, κηδεμών τε καὶ φύλαξ, ὃς αὐτῷ τὰς ἐν ἀπορρήτῳ καὶ σκότει μηχανωμένας ἐπιβουλὰς εἰς φῶς ἄγων διήλεγχε. τοσοῦτον ἀρετῆς τὸ μέγα τῆς θεοσεβείας ὅπλον πρὸς ἄμυναν μὲν ἐχθρῶν, οἰκείας δὲ φυλακὴν σωτηρίας ἰσχύει ᾧ δὴ πεφραγμένος ὁ θεοφιλέστατος ἡμῶν βασιλεὺς τὰς τοῦ δυσωνύμου πολυπλόκους ἐπιβουλὰς διεδίδρασκεν.
tǭ de ara ho theos ēn philos, kēdemōn te kai phylax, hos autǭ tas en aporrētǭ kai skotei mēchanōmenas epiboulas eis phōs agōn diēlenche. tosouton aretēs to mega tēs theosebeias hoplon pros amynan men echthrōn, oikeias de phylakēn sōtērias ischyei hǭ dē pephragmenos ho theophilestatos hēmōn basileus tas tou dysōnymou polyplokous epiboulas diedidrasken.
But God was Constantine's friend, protector, and guardian, who brought to light and exposed the plots contrived in secret and darkness. So great is the power of the great weapon of godliness for the defense against enemies and the safeguarding of one's own safety; fortified by it, our most God-beloved emperor escaped the many-woven plots of the infamous man.
Notes and citation
Summary: God exposed Licinius's plots, and Constantine, armed with godliness, escaped them.
Cite (SBL): Eusebius, Hist. eccl. 10.8.6 (Dindorf 4:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.7Dindorf 4:483
ὁ δὲ τὴν λαθραίαν συσκευὴν ὡς οὐδαμῶς ἐώρα κατὰ γνώμην αὐτῷ χωροῦσαν, τοῦ θεοῦ πάντα δόλον τε καὶ ῥᾳδιουργίαν τῷ θεοφιλεῖ βασιλεῖ κατάφωρα ποιοῦντος, οὐκέθʼ οἷός τε ὢν ἐπικρύπτεσθαι προφανῆ πόλεμον αἴρεται.
ho de tēn lathraian syskeuēn hōs oudamōs eōra kata gnōmēn autǭ chōrousan, tou theou panta dolon te kai rhądiourgian tǭ theophilei basilei kataphōra poiountos, oukethʼ hoios te ōn epikryptesthai prophanē polemon airetai.
When Licinius saw that his secret conspiracy was in no way going as he wished, since God was making every deceit and villainy plain to the God-beloved emperor, being no longer able to hide it, he took up open war.
Notes and citation
Summary: His schemes exposed, Licinius declared open war.
Cite (SBL): Eusebius, Hist. eccl. 10.8.7 (Dindorf 4:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.8Dindorf 4:483–484
ὁμόσε δῆτα Κωνσταντίνῳ πολεμεῖν διαγνοὺς, ἤδη καὶ κατὰ τοῦ θεοῦ τῶν ὅλων, ὃν ἠπίστατο σέβειν αὐτὸν, παρατάττεσθαι ὡρμᾶτο, κἄπειτα τοὺς ὑπʼ αὐτῷ θεοσεβεῖς, μηδὲν μηδʼ ὅλως πώποτε τὴν ἀρχὴν αὐτοῦ λυπηρὸν διαθεμένους, ἠρέμα τέως καὶ ἡσυχῆ πολιορκεῖν ἐπεβάλλετο· καὶ τοῦτʼ ἔπραττε, δεινῶς ἀβλεπτεῖν ὑπὸ τῆς ἐμφύτου κακίας ἠναγκασμένος.
homose dēta Kōnstantinǭ polemein diagnous, ēdē kai kata tou theou tōn holōn, hon ēpistato sebein auton, paratattesthai hōrmato, kapeita tous hypʼ autǭ theosebeis, mēden mēdʼ holōs pōpote tēn archēn autou lypēron diathemenous, ērema teōs kai hēsychē poliorkein epeballeto; kai toutʼ epratte, deinōs ableptein hypo tēs emphytou kakias ēnankasmenos.
Having decided to make war on Constantine at close quarters, he was already setting out to array himself also against the God of the universe, whom he knew Constantine worshiped. Then he began, quietly at first and silently, to attack the godly under him, who had never at all done anything to trouble his rule. And he did this because he was compelled by his inborn wickedness to be terribly blind.
Notes and citation
Summary: Warring against Constantine meant warring against his God, so Licinius began quietly to attack the Christians in his realm.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὂν ἠπίστατο → ὃν ἠπίστατο.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.8.8 (Dindorf 4:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.9Dindorf 4:484
οὔτʼ οὖν τὴν μνήμην τῶν πρὸ αὐτοῦ Χριστιανοὺς ἐκδιωξάντων πρὸ ὀφθαλμῶν ἔθετο, οὐδʼ ὧν αὐτὸς ὀλετὴρ καὶ τιμωρὸς διʼ ἃς μετῆλθον ἀσεβείας κατέστη. ἀλλὰ γὰρ τοῦ σώφρονος ἐκτραπεὶς λογισμοῦ, διαρρήδην δὲ μανεὶς τὰς φρένας, τὸν θεὸν αὐτὸν, οἷα δὴ Κωνσταντίνου βοηθὸν, ἀντὶ τοῦ βοηθουμένου πολεμεῖν ἐγνώκει.
outʼ oun tēn mnēmēn tōn pro autou Christianous ekdiōxantōn pro ophthalmōn etheto, oudʼ hōn autos oletēr kai timōros diʼ has metēlthon asebeias katestē. alla gar tou sōphronos ektrapeis logismou, diarrēdēn de maneis tas phrenas, ton theon auton, hoia dē Kōnstantinou boēthon, anti tou boēthoumenou polemein egnōkei.
He did not keep before his eyes the memory of those who had persecuted the Christians before him, nor of those whose destroyer and punisher he himself had been for the impieties they pursued. But turning away from sound reasoning and going plainly mad in his mind, he decided to make war on God himself, as Constantine's helper, instead of on the one being helped.
Notes and citation
Summary: Forgetting the persecutors' fate, which he himself had inflicted, Licinius madly chose to fight God, Constantine's helper.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.8.9 (Dindorf 4:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.10Dindorf 4:484
καὶ πρῶτα μὲν τῆς οἰκίας τῆς αὐτοῦ πάντα Χριστιανὸν ἀπελαύνει, ἔρημον αὐτὸς αὑτὸν ὁ δείλαιος τῆς τούτων καθιστὰς ὑπὲρ αὐτοῦ πρὸς τὸν θεὸν εὐχῆς, ἣν ὑπὲρ ἀπάντων αὐτοῖς ποιεῖσθαι πάτριον μάθημα τυγχάνει· εἶτα δὲ τοὺς κατὰ πόλιν στρατιώτας ἐκκρίνεσθαι καὶ ἀποβάλλεσθαι τοῦ τῆς τιμῆς ἀξιώματος, εἰ μὴ τοῖς δαίμοσι θύειν αἱροῖντο, παρακελεύεται. καὶ ἔτι γε ταῦτα ἦν μικρὰ, τῇ τῶν μειζόνων συγκρινόμενα παραθέσει.
kai prōta men tēs oikias tēs autou panta Christianon apelaunei, erēmon autos hauton ho deilaios tēs toutōn kathistas hyper autou pros ton theon euchēs, hēn hyper apantōn autois poieisthai patrion mathēma tynchanei; eita de tous kata polin stratiōtas ekkrinesthai kai apoballesthai tou tēs timēs axiōmatos, ei mē tois daimosi thyein hairointo, parakeleuetai. kai eti ge tauta ēn mikra, tę̄ tōn meizonōn synkrinomena parathesei.
First he drove every Christian out of his own household, the wretch thus depriving himself of their prayer to God on his behalf, which it is their ancestral teaching to make on behalf of all. Then he ordered that the soldiers in the cities be cashiered and deprived of the honor of their rank unless they chose to sacrifice to the demons. And these were still small things compared with greater ones.
1 Tim 2:1–2 (echo, medium confidence)
Notes and citation
Summary: Licinius expelled Christians from his household, depriving himself of their prayers, and dismissed Christian soldiers who would not sacrifice.
- Christian prayer for rulers is taught in 1 Tim 2:1–2.
Topics: Persecution, Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.8.10 (Dindorf 4:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-10) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.11Dindorf 4:484
τί δεῖ τούτων τὰ καθέκαστα καὶ κατὰ μέρος τῷ θεομισεῖ πεπραγμένα μνημονεύειν, ὅπως τε νόμους ἀνόμους ὁ παρανομώτατος ἐξηῦρε; τούς γέ τοι ἐν ταῖς εἱρκταῖς ταλαιπωρουμένους ἐνομοθέτει μηδένα μεταδόσει τροφῆς φιλανθρωπεύεσθαι, μηδʼ ἐλεεῖν τοὺς ἐν δεσμοῖς λιμῷ διαφθειρομένους, μηδʼ ἁπλῶς ἀγαθὸν εἶναι μηδένα, μηδʼ ἀγαθόν τι πράττειν τοὺς καὶ πρὸς αὐτῆς τῆς φύσεως ἐπὶ τὸ συμπαθὲς τῶν πέλας ἑλκομένους. καὶ ἦν γε νόμων οὗτος ἄντικρυς ἀναιδὴς καὶ ἀπηνέστατος, πᾶσαν ἥμερον ὑπερεξάγων φύσιν, ἐφʼ ᾧ καὶ τιμωρία προσέκειτο, τοὺς ἐλεοῦντας τὰ ἴσα πάσχειν τοῖς ἐλεουμένοις, δεσμοῖς τε καὶ φυλακαῖς καθείργνυσθαι, τὴν ἴσην τοῖς καταπονουμένοις ὑπομένοντας τιμωρίαν, τοὺς τὰ φιλάνθρωπα διακονουμένους.
ti dei toutōn ta kathekasta kai kata meros tǭ theomisei pepragmena mnēmoneuein, hopōs te nomous anomous ho paranomōtatos exēure? tous ge toi en tais heirktais talaipōroumenous enomothetei mēdena metadosei trophēs philanthrōpeuesthai, mēdʼ eleein tous en desmois limǭ diaphtheiromenous, mēdʼ haplōs agathon einai mēdena, mēdʼ agathon ti prattein tous kai pros autēs tēs physeōs epi to sympathes tōn pelas helkomenous. kai ēn ge nomōn houtos antikrys anaidēs kai apēnestatos, pasan hēmeron hyperexagōn physin, ephʼ hǭ kai timōria prosekeito, tous eleountas ta isa paschein tois eleoumenois, desmois te kai phylakais katheirgnysthai, tēn isēn tois kataponoumenois hypomenontas timōrian, tous ta philanthrōpa diakonoumenous.
Why need we mention in detail and one by one what the God-hater did, and how the most lawless man invented lawless laws? He decreed that no one should show kindness to those suffering in prison by giving them food, nor pity those in chains perishing of hunger; that no one should be good at all, nor do any good, even those drawn by nature itself to sympathy with their neighbors. And this law was openly shameless and most cruel, exceeding every gentle nature, and a penalty was attached to it: those who showed pity were to suffer the same as those they pitied, and those who performed acts of kindness were to be shut up in chains and prisons, undergoing the same punishment as the sufferers.
Notes and citation
Summary: Licinius forbade anyone to feed or pity prisoners, on pain of sharing their punishment.
Topics: Persecution, Ethics
Cite (SBL): Eusebius, Hist. eccl. 10.8.11 (Dindorf 4:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-11) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.12Dindorf 4:484–485
τοιαῦται αἶ Λικιννίου διατάξεις. τί χρὴ τὰς περὶ γάμων καινοτομίας ἀπαριθμεῖσθαι, ἢ τοὺς ἐπὶ τοῖς τὸν βίον μεταλλάττουσι νεωτερισμοὺς αὐτοῦ, διʼ ὧν τοὺς παλαιοὺς ῾Ρωμαίων εὖ καὶ σοφῶς κειμένους νόμους περιγράψαι τολμήσας, βαρβάρους τινὰς καὶ ἀνημέρους ἀντεισῆγε νόμους, ἀνόμους ὡς ἀληθῶς καὶ παρανόμους; ἐπισκήψεις τε μυρίας κατὰ τῶν ὑποχειρίων ἐθνῶν ἐπενόει, χρυσοῦ τε καὶ ἀργύρου παντοίας εἰσπράξεις, ἀναμετρήσεις τε γῆς, καὶ τῶν κατʼ ἀγροὺς μηκέτʼ ὄντων ἀνθρώπων, πρόπαλαι δὲ κατοιχομένων, ἐπιζήμιον κέρδος.
toiautai ai Likinniou diataxeis. ti chrē tas peri gamōn kainotomias aparithmeisthai, ē tous epi tois ton bion metallattousi neōterismous autou, diʼ hōn tous palaious ῾Rōmaiōn eu kai sophōs keimenous nomous perigrapsai tolmēsas, barbarous tinas kai anēmerous anteisēge nomous, anomous hōs alēthōs kai paranomous? episkēpseis te myrias kata tōn hypocheiriōn ethnōn epenoei, chrysou te kai argyrou pantoias eispraxeis, anametrēseis te gēs, kai tōn katʼ agrous mēketʼ ontōn anthrōpōn, propalai de katoichomenōn, epizēmion kerdos.
Such were the ordinances of Licinius. Why should one list his innovations concerning marriage, or his novelties concerning those departing this life, by which he dared to set aside the ancient laws of the Romans, well and wisely established, and to introduce in their place certain barbarous and savage laws, truly lawless and unlawful? He also devised countless levies against the nations under him, all sorts of exactions of gold and silver, new surveys of land, and a profitable fine on account of people in the country who were no longer alive but had long since died.
Notes and citation
Summary: Licinius also overturned Roman laws on marriage and inheritance and burdened his subjects with taxes, land surveys, and levies even on the dead.
- Eusebius does not specify Licinius's laws on marriage and wills.
Cite (SBL): Eusebius, Hist. eccl. 10.8.12 (Dindorf 4:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-12) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.13Dindorf 4:485
οἵους δʼ ἐφηῦρεν ἐπὶ τούτοις ὁ μισάνθρωπος κατὰ μηδὲν ἠδικηκότων ἐξορισμοὺς, οἵας εὐπατριδῶν καὶ ἀξιολόγων ἀνδρῶν ἀπαγωγὰς, ὧν δὴ τὰς κουριδίας ἀποζευγνὺς γαμετὰς μιαροῖς τισὶν οἰκέταις ἐφʼ ὕβρει πράξεως αἰσχρᾶς παρεδίδου, ὅσαις δὲ αὐτὸς ὁ ἐσχατόγηρως γυναιξὶν ὑπάνδροις, παρθένοις τε κόραις ἐμπαροινῶν, τὴν ἀκόλαστον τῆς αὐτοῦ ψυχῆς ἐπιθυμίαν ἐπλήρου — τί χρὴ ταῦτα μηκύνειν, τῆς τῶν ἐσχάτων αὐτοῦ πράξεων ὑπερβολῆς μικρὰ τὰ πρῶτα καὶ τὸ μηδὲν εἶναι διελεγχούσης;
hoious dʼ ephēuren epi toutois ho misanthrōpos kata mēden ēdikēkotōn exorismous, hoias eupatridōn kai axiologōn andrōn apagōgas, hōn dē tas kouridias apozeugnys gametas miarois tisin oiketais ephʼ hybrei praxeōs aischras paredidou, hosais de autos ho eschatogērōs gynaixin hypandrois, parthenois te korais emparoinōn, tēn akolaston tēs autou psychēs epithymian eplērou — ti chrē tauta mēkynein, tēs tōn eschatōn autou praxeōn hyperbolēs mikra ta prōta kai to mēden einai dielenchousēs?
And what banishments did the man-hater devise besides these against those who had done no wrong, what arrests of well-born and notable men, whose wedded wives he separated from them and handed over to certain vile slaves for shameful outrage; and to how many married women and young virgins did he himself, in extreme old age, do violence, satisfying the licentious desire of his soul! Why should one dwell on these things, when the excess of his last deeds shows the first to be small and nothing?
Notes and citation
Summary: Licinius exiled the innocent, gave nobles' wives to slaves to be abused, and himself violated women, but his last crimes were worse still.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 10.8.13 (Dindorf 4:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-13) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.14Dindorf 4:485
τὸ γοῦν τέλος αὐτῷ τῆς μανίας ἐπὶ τοὺς ἐπισκόπους ἐχώρει. ἤδη τε τούτους, ὡσὰν τοῦ ἐπὶ πάντων θεοῦ θεράποντας, ἐναντίους ὑπάρχειν οἷς ἔδρα ἡγούμενος, οὔπω μὲν ἐκ τοῦ φανεροῦ διὰ τὸν ἀπὸ τοῦ κρείττονος φόβον, λάθρα δὲ αὖθις καὶ δολίως συνεσκευάζετο, ἀνῄρει τε τούτων διʼ ἐπιβουλῆς τῶν ἡγεμόνων τοὺς δοκιμωτάτους. καὶ ὁ τρόπος δὲ τοῦ κατʼ αὐτῶν φόνου ξένος τις ἦν, καὶ οἷος οὐδεπώποτε ἠκούσθη.
to goun telos autǭ tēs manias epi tous episkopous echōrei. ēdē te toutous, hōsan tou epi pantōn theou therapontas, enantious hyparchein hois edra hēgoumenos, oupō men ek tou phanerou dia ton apo tou kreittonos phobon, lathra de authis kai doliōs syneskeuazeto, anę̄rei te toutōn diʼ epiboulēs tōn hēgemonōn tous dokimōtatous. kai ho tropos de tou katʼ autōn phonou xenos tis ēn, kai hoios oudepōpote ēkousthē.
The end of his madness, then, went so far as to attack the bishops. Thinking them, as servants of the God over all, to be opposed to what he was doing, he plotted against them, not yet openly, for fear of his superior, but again secretly and deceitfully, and he put to death the most esteemed of them through the plots of the governors. And the manner of their murder was strange and such as had never been heard of before.
Notes and citation
Summary: Licinius finally turned against the bishops, secretly having the most respected of them killed through his governors in unheard-of ways.
Topics: Persecution, Church office
Cite (SBL): Eusebius, Hist. eccl. 10.8.14 (Dindorf 4:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-14) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.15Dindorf 4:485–486
τὰ γοῦν ἀμφὶ τὴν Ἀμάσειαν καὶ τὰς λοιπὰς τοῦ Πόντου πόλεις κατεργασθέντα πᾶσαν ὑπερβολὴν ὠμότητος ὑπερηκόντισεν, ἔνθα τῶν ἐκκλησιῶν τοῦ θεοῦ αἱ μὲν ἐξ ὕψους εἰς ἔδαφος αὖθις κατερρίπτοντο, τὰς δὲ ἀπέκλειον, ὡς ἂν μὴ συνάγοιτό τις τῶν εἰωθότων, μηδὲ τῷ θεῷ τὰς ἐποφειλομένας ἀποδιδῷ λατρείας.
ta goun amphi tēn Amaseian kai tas loipas tou Pontou poleis katergasthenta pasan hyperbolēn ōmotētos hyperēkontisen, entha tōn ekklēsiōn tou theou hai men ex hypsous eis edaphos authis katerriptonto, tas de apekleion, hōs an mē synagoito tis tōn eiōthotōn, mēde tǭ theǭ tas epopheilomenas apodidǭ latreias.
What was done at Amasea and the other cities of Pontus surpassed every extreme of cruelty. There some of the churches of God were again thrown down from top to bottom, while others they shut up, so that none of those who were accustomed to meet might assemble or render to God the worship owed him.
Notes and citation
Summary: At Amasea and elsewhere in Pontus churches were demolished or closed to prevent worship.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text): εἰω- θότων → εἰωθότων.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.8.15 (Dindorf 4:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-15) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.16Dindorf 4:486
συντελεῖσθαι γὰρ οὐχ ἡγεῖτο ὑπὲρ αὐτοῦ τὰς εὐχὰς, συνειδότι φαύλῳ τοῦτο λογιζόμενος, ἀλλʼ ὑπὲρ τοῦ θεοφιλοῦς βασιλέως πάντα πράττειν ἡμάς καὶ τὸν θεὸν ἱλεοῦσθαι πέπειστο· ἔνθεν ὡρμᾶτο καθʼ ἡμῶν τὸν θυμὸν ἐπισκήπτειν.
synteleisthai gar ouch hēgeito hyper autou tas euchas, syneidoti phaulǭ touto logizomenos, allʼ hyper tou theophilous basileōs panta prattein hēmas kai ton theon hileousthai pepeisto; enthen hōrmato kathʼ hēmōn ton thymon episkēptein.
For he did not think that the prayers were offered on his behalf, reasoning so from a bad conscience, but was convinced that we did everything and propitiated God on behalf of the God-beloved emperor; hence he set out to vent his anger on us.
Notes and citation
Summary: Licinius, with a bad conscience, believed Christians prayed only for Constantine and so turned his anger on them.
Notes on the original text
- Digital text corrected (misread letter in the digital text): λογιξόμενος → λογιζόμενος.
Topics: Persecution, Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.8.16 (Dindorf 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-16) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.17Dindorf 4:486
καὶ δῆτα τῶν ἡγεμόνων οἶ κόλακες, τὰ φίλα πράττειν τῷ δυσαγεῖ πεπεισμένοι, τῶν ἐπισκόπων τοὺς μὲν συνήθως ταῖς τῶν κακούργων ἀνδρῶν περιέβαλλον τιμωρίαις, ἀπήγοντό τε καὶ ἐκολάζοντο ἀπροφασίστως τοῖς μιαιφόνοις ὁμοίως οἶ μηδὲν ἠδικηκότες· ἤδη δέ τινες καινοτέραν ὑπέμενον τελευτὴν, ξίφει τὸ σῶμα εἰς πολλὰ τμήματα κατακρεουργούμενοι, καὶ μετὰ τὴν ἀπηνῆ ταύτην καὶ φρικτοτάτην θέαν τοῖς τῆς θαλάσσης βυθοῖς ἰχθύσι εἰς βορὰν ῥιπτούμενοι.
kai dēta tōn hēgemonōn oi kolakes, ta phila prattein tǭ dysagei pepeismenoi, tōn episkopōn tous men synēthōs tais tōn kakourgōn andrōn perieballon timōriais, apēgonto te kai ekolazonto aprophasistōs tois miaiphonois homoiōs oi mēden ēdikēkotes; ēdē de tines kainoteran hypemenon teleutēn, xiphei to sōma eis polla tmēmata katakreourgoumenoi, kai meta tēn apēnē tautēn kai phriktotatēn thean tois tēs thalassēs bythois ichthysi eis boran rhiptoumenoi.
And indeed the flatterers among the governors, persuaded that they were doing what pleased the accursed man, subjected some of the bishops to the punishments customary for criminals, and men who had done no wrong were led away and punished without pretext like murderers. Some even suffered a more novel death, their bodies cut into many pieces with the sword, and after this cruel and most horrible spectacle thrown into the depths of the sea as food for the fish.
Notes and citation
Summary: Governors punished bishops as criminals; some were hacked to pieces and thrown into the sea.
Topics: Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 10.8.17 (Dindorf 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-17).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-17) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.18Dindorf 4:486
φυγαὶ δὴ αὖθις ἐπὶ τούτοις τῶν θεοσεβῶν ἐγίνοντο ἀνδρῶν, καὶ πάλιν ἀγροὶ, καὶ πάλιν ἐρημίαι, νάπαι τε καὶ ὄρη τοὺς Χριστοῦ θεράποντας ὑπεδέχοντο. ἐπεὶ δὲ καὶ ταῦτα τοῦτον προυχώρει τῷ δυσσεβεῖ τὸν τρόπον, λοιπὸν καὶ τὸν κατὰ πάντων ἀνακινεῖν διωγμὸν ἐπὶ διάνοιαν ἐβάλλετο.
phygai dē authis epi toutois tōn theosebōn eginonto andrōn, kai palin agroi, kai palin erēmiai, napai te kai orē tous Christou therapontas hypedechonto. epei de kai tauta touton prouchōrei tǭ dyssebei ton tropon, loipon kai ton kata pantōn anakinein diōgmon epi dianoian eballeto.
Once again, therefore, there were flights of godly men, and again the fields, again the deserts, glens, and mountains received the servants of Christ. And when these things too went in this way for the impious man, he then set his mind on stirring up the persecution against all.
Notes and citation
Summary: Christians again fled to the countryside and mountains, and Licinius planned a general persecution.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.8.18 (Dindorf 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-18).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-18) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.8.19Dindorf 4:486
ἐκράτει τε γνώμης καὶ οὐδὲν ἐμποδὼν ἦν αὐτῷ μὴ οὐχὶ ἐν ἔργῳ χωρεῖν, εἰ μὴ τάχιστα τὸ μέλλον ἔσεσθαι προλαβὼν ὁ τῶν οἰκείων ψυχῶν ὑπέρμαχος θεὸς ὡς ἐν βαθεῖ σκότῳ καὶ νυκτὶ ζοφωδεστάτῃ φωστῆρα μέγαν ἀθρόως καὶ σωτῆρα τοῖς πᾶσιν ἐξέλαμψε, τὸν αὐτοῦ θεράποντα Κωνσταντῖνον ὑψηλῷ βραχίονι ἐπὶ τὰ τῇδε χειραγωγήσας.
ekratei te gnōmēs kai ouden empodōn ēn autǭ mē ouchi en ergǭ chōrein, ei mē tachista to mellon esesthai prolabōn ho tōn oikeiōn psychōn hypermachos theos hōs en bathei skotǭ kai nykti zophōdestatę̄ phōstēra megan athroōs kai sōtēra tois pasin exelampse, ton autou theraponta Kōnstantinon hypsēlǭ brachioni epi ta tę̄de cheiragōgēsas.
He was carrying out his intention, and nothing hindered him from putting it into effect, had not God, the champion of the souls that are his own, very quickly anticipated what was about to happen and, as in deep darkness and gloomiest night, suddenly made a great light and savior shine forth for all, leading his servant Constantine there with a high arm.
Exod 6:6 (echo, low confidence) · Deut 5:15 (echo, low confidence)
Notes and citation
Summary: Before Licinius could carry out a general persecution, God sent Constantine like a great light to save his people.
- “With a high arm” echoes the Exodus language (e.g. Exod 6:6; Deut 5:15).
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.8.19 (Dindorf 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-8-19).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-8-19) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 10, chapter 9
10.9.1Dindorf 4:486–487
Τούτῳ μὲν οὖν ἄνωθεν ἐξ οὐρανοῦ καρπὸν εὐσεβείας ἐπάξιον, τὰ τρόπαια τῆς κατὰ τῶν ἀσεβῶν παρεῖχε νίκης, τὸν δʼ ἀλιτήριον, αὐτοῖς συμβούλοις ἅπασι καὶ φίλοις, ὑπὸ τοῖς Κωνσταντίνου ποσὶ πρηνῆ κατέβαλεν.
Toutǭ men oun anōthen ex ouranou karpon eusebeias epaxion, ta tropaia tēs kata tōn asebōn pareiche nikēs, ton dʼ alitērion, autois symboulois hapasi kai philois, hypo tois Kōnstantinou posi prēnē katebalen.
To him, then, God granted from heaven above the fruit worthy of his piety, the trophies of victory over the impious; and the guilty one, together with all his counselors and friends, he cast down headlong at Constantine's feet.
Notes and citation
Summary: God gave Constantine victory and cast Licinius and his supporters at his feet.
Notes on the original text
- Digital text corrected (editor's apparatus leaked into the digital text): Νώ. H. E. VII, 45-46] → .
Cite (SBL): Eusebius, Hist. eccl. 10.9.1 (Dindorf 4:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.2Dindorf 4:487
ὡς γὰρ εἰς ἔσχατα μανίας τὰ κατʼ αὐτὸν ἤλαυνεν, οὐκέτʼ ἀνεκτὸν εἶναι λογισάμενος βασιλεὺς ὁ τῷ θεῷ φίλος, τὸν σώφρονα συναγαγὼν λογισμὸν, καὶ τὸν στερρὸν τοῦ δικαίου τρόπον φιλανθρωπίᾳ κερασάμενος, ἄσμενος ἐπαμῦναι κρίνει τοῖς ὑπὸ τῷ τυράννῳ ταλαιπωρουμένοις, καὶ τό γε πλεῖστον ἀνθρώπων γένος, βραχεῖς λυμεῶνας ἐκποδὼν ποιησάμενος, ἀνασώσασθαι ὁρμᾶται.
hōs gar eis eschata manias ta katʼ auton ēlaunen, ouketʼ anekton einai logisamenos basileus ho tǭ theǭ philos, ton sōphrona synagagōn logismon, kai ton sterron tou dikaiou tropon philanthrōpią kerasamenos, asmenos epamynai krinei tois hypo tǭ tyrannǭ talaipōroumenois, kai to ge pleiston anthrōpōn genos, bracheis lymeōnas ekpodōn poiēsamenos, anasōsasthai hormatai.
For when Licinius had driven his affairs to the utmost madness, the emperor, the friend of God, judging it no longer tolerable, gathered his sound judgment, and tempering the firm character of justice with humanity, gladly decided to come to the aid of those who were being afflicted under the tyrant, and set out to save the greater part of the human race by removing a few destroyers.
Notes and citation
Summary: Constantine, judging Licinius's madness intolerable, set out with justice and mercy to rescue his oppressed subjects.
Cite (SBL): Eusebius, Hist. eccl. 10.9.2 (Dindorf 4:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.3Dindorf 4:487
μόνῃ γὰρ αὐτῷ χρωμένῳ φιλανθρωπίᾳ τὸν πρὸ τούτου χρόνον, καὶ τὸν οὐ συμπαθείας ἄξιον ἐλεοῦντι, τῷ μὲν οὐδὲν ἐγίνετο πλέον, τῆς κακίας οὐκ ἀπαλλαττομένῳ, αὔξοντι δὲ μᾶλλον τὴν κατὰ τῶν ὑποχειρίων ἐθνῶν λύτταν, τοῖς δὲ κακουμένοις οὔτις ἐλείπετο σωτηρίας ἐλπὶς, ὑπὸ δεινῷ θηρίῳ καταπονουμένοις.
monę̄ gar autǭ chrōmenǭ philanthrōpią ton pro toutou chronon, kai ton ou sympatheias axion eleounti, tǭ men ouden egineto pleon, tēs kakias ouk apallattomenǭ, auxonti de mallon tēn kata tōn hypocheiriōn ethnōn lyttan, tois de kakoumenois outis eleipeto sōtērias elpis, hypo deinǭ thēriǭ kataponoumenois.
For when he had used humanity alone in the time before this and had pitied one unworthy of sympathy, it did the man no good, since he did not give up his wickedness but rather increased his fury against the nations under him, while for the oppressed no hope of salvation was left, being crushed by a terrible wild beast.
Notes and citation
Summary: Constantine's earlier leniency had only made Licinius crueler and left his subjects without hope.
Cite (SBL): Eusebius, Hist. eccl. 10.9.3 (Dindorf 4:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.4Dindorf 4:487
διὸ δὴ τῷ φιλαγάθῳ μίξας τὸ μισοπόνηρον ὁ τῶν ἀγαθῶν ἀρωγὸς, πρόεισιν ἅμα παιδὶ Κρίσπῳ βασιλεῖ φιλανθρωποτάτῳ, σωτήριον δεξιὰν ἅπασι τοῖς ἀπολλυμένοις ἐκτείνας· εἶθʼ οἷα παμβασιλεῖ θεῷ, θεοῦ παιδὶ σωτῆρι ἁπάντων ποδηγῷ καὶ συμμάχῳ χρώμενοι, πατὴρ ἅμα καὶ υἱὸς, ἄμφω κύκλῳ διελόντες τὴν κατὰ τῶν θεομισῶν παράταξιν, ῥᾳδίαν τὴν νίκην ἀποφέρονται, τῶν κατὰ τὴν συμβολὴν πάντων ἐξευμαρισθέντων αὐτοῖς ὑπὸ τοῦ θεοῦ κατὰ γνώμην.
dio dē tǭ philagathǭ mixas to misoponēron ho tōn agathōn arōgos, proeisin hama paidi Krispǭ basilei philanthrōpotatǭ, sōtērion dexian hapasi tois apollymenois ekteinas; eithʼ hoia pambasilei theǭ, theou paidi sōtēri hapantōn podēgǭ kai symmachǭ chrōmenoi, patēr hama kai huios, amphō kyklǭ dielontes tēn kata tōn theomisōn parataxin, rhądian tēn nikēn apopherontai, tōn kata tēn symbolēn pantōn exeumaristhentōn autois hypo tou theou kata gnōmēn.
Therefore the helper of the good, mixing hatred of evil with love of good, went forth with his son Crispus, a most humane emperor, stretching out a saving right hand to all who were perishing. Then, as having God the King of all and the Son of God, the Savior of all, as their guide and ally, father and son together, dividing their battle line around the enemies of God, easily won the victory, everything in the encounter having been made easy for them by God according to their wish.
Notes and citation
Summary: Constantine and his son Crispus, with God and Christ as allies, easily defeated Licinius.
- The war ended with Licinius's defeat in 324. Crispus was executed in 326; later editions of the History remove his name.
Cite (SBL): Eusebius, Hist. eccl. 10.9.4 (Dindorf 4:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.5Dindorf 4:487–488
ἀθρόως δῆτα καὶ λόγου θάττον οἱ μὲν χθὲς καὶ πρὸ ἡμέρας θανάτου πνέοντες καὶ ἀπειλῆς οὐκέτʼ ἦσαν, οὐδὲ μέχρις ὀνόματος μνημονευόμενοι· γραφαί τε αὐτῶν καὶ τιμαὶ τὴν ἀξίαν αἰσχύνην ἀπελάμβανον. καὶ ἃ τοῖς πάλαι δυσσεβέσι τυράννοις ἐνεῖδεν αὐτοῖς ὀφθαλμοῖς Λικίννιος, ταῦτα ὁμοίως καὶ αὐτὸς ἔπασχεν, ὅτι μηδʼ αὐτὸς ἐδέξατο παιδείαν, μηδὲ ταῖς τῶν πέλας ἐσωφρονίσθη μάστιξι, τὴν ὁμοίαν δʼ ἐκείνοις τῆς ἀσεβείας μετελθὼν ὁδὸν, ἐπὶ τὸν ἴσον αὐτοῖς ἐνδίκως περιηνέχθη κρημνόν.
athroōs dēta kai logou thatton hoi men chthes kai pro hēmeras thanatou pneontes kai apeilēs ouketʼ ēsan, oude mechris onomatos mnēmoneuomenoi; graphai te autōn kai timai tēn axian aischynēn apelambanon. kai ha tois palai dyssebesi tyrannois eneiden autois ophthalmois Likinnios, tauta homoiōs kai autos epaschen, hoti mēdʼ autos edexato paideian, mēde tais tōn pelas esōphronisthē mastixi, tēn homoian dʼ ekeinois tēs asebeias metelthōn hodon, epi ton ison autois endikōs periēnechthē krēmnon.
Suddenly, and quicker than words, those who yesterday and the day before were breathing death and threats were no more, not even remembered by name; their portraits and honors received the disgrace they deserved. And what Licinius had seen with his own eyes happen to the impious tyrants of old, he likewise suffered himself, because he too did not receive instruction nor learn prudence from the scourges of his neighbors, but, following the same path of impiety as they, he was justly carried to the same precipice.
Acts 9:1 (echo, low confidence)
Notes and citation
Summary: Licinius and his men vanished at once, their honors disgraced; ignoring the lesson of earlier tyrants, he shared their fate.
- “Breathing death and threats” echoes Acts 9:1.
Notes on the original text
- Digital text corrected (stray letter in the digital text): ἐδέξατο ὢ παιδείαν → ἐδέξατο παιδείαν.
Cite (SBL): Eusebius, Hist. eccl. 10.9.5 (Dindorf 4:487–488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.6Dindorf 4:488
ἀλλʼ οὗτος μὲν ταύτῃ πη βεβλημένος ἔκειτο, ὁ δʼ ἀρετῇ πάσῃ θεοσεβείας ἐκπρέπων μέγιστος νικητὴς Κωνσταντῖνος σὺν παιδὶ Κρίσπῳ βασιλεῖ θεοφιλεστάτῳ καὶ κατὰ πάντα τοῦ πατρὸς ὁμοίῳ τὴν οἰκείαν ἑῴαν ἀπελάμβανον, καὶ μίαν ἡνωμένην τὴν Ῥωμαίων κατὰ τὸ παλαιὸν παρεῖχον ἀρχὴν, τὴν ἀπʼ ἀνίσχοντος ἡλίου πᾶσαν ἐν κύκλῳ κατὰ θάτερα τῆς οἰκουμένης, ἄρκτον τε ὁμοῦ καὶ μεσημβρίαν, εἰς ἔσχατα δυομένης ἡμέρας ὑπὸ τὴν αὐτῶν ἄγοντες εἰρήνην.
allʼ houtos men tautę̄ pē beblēmenos ekeito, ho dʼ aretę̄ pasę̄ theosebeias ekprepōn megistos nikētēs Kōnstantinos syn paidi Krispǭ basilei theophilestatǭ kai kata panta tou patros homoiǭ tēn oikeian heǭan apelambanon, kai mian hēnōmenēn tēn Rhōmaiōn kata to palaion pareichon archēn, tēn apʼ anischontos hēliou pasan en kyklǭ kata thatera tēs oikoumenēs, arkton te homou kai mesēmbrian, eis eschata dyomenēs hēmeras hypo tēn autōn agontes eirēnēn.
So he lay thus cast down. But Constantine, the most mighty victor, distinguished by every virtue of godliness, with his son Crispus, an emperor most dear to God and in all things like his father, recovered the East that was his own, and made the empire of the Romans one and united as of old, bringing under their peace the whole world round about, from the rising sun to the other part of the world, north and south alike, to the farthest limits of the declining day.
Notes and citation
Summary: Constantine and Crispus reunited the whole Roman Empire, East and West, under their peace.
Notes on the original text
- Digital text corrected (misread letter in the digital text): Κψνσταντῖνος → Κωνσταντῖνος.
Cite (SBL): Eusebius, Hist. eccl. 10.9.6 (Dindorf 4:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.7Dindorf 4:488
ἀφῄρητο δʼ οὖν ἐξ ἀνθρώπων πᾶν δέος τῶν πρὶν αὐτοὺς πιεζόντων, λαμπρὰς δʼ ἐτέλουν καὶ πανηγυρικὰς ἑορτῶν ἡμέρας· ἦν δὲ φωτὸς ἔμπλεα πάντα, καὶ μειδιῶσι προσώποις, ὄμμασί τε φαιδροῖς οἱ πρὶν κατηφεῖς ἀλλήλους ἔβλεπον, χορεῖαι δʼ αὐτοῖς καὶ ὕμνοι κατὰ πόλεις ὁμοῦ καὶ ἀγρούς· τὸν παμβασιλέα θεὸν πρώτιστα πάντων, ὅτι δὴ τοῦτʼ ἐδιδάχθησαν, κἄπειτα τὸν εὐσεβῆ βασιλέα παισὶν ἅμα θεοφιλέσιν ἐγέραιρον.
aphę̄rēto dʼ oun ex anthrōpōn pan deos tōn prin autous piezontōn, lampras dʼ eteloun kai panēgyrikas heortōn hēmeras; ēn de phōtos emplea panta, kai meidiōsi prosōpois, ommasi te phaidrois hoi prin katēpheis allēlous eblepon, choreiai dʼ autois kai hymnoi kata poleis homou kai agrous; ton pambasilea theon prōtista pantōn, hoti dē toutʼ edidachthēsan, kapeita ton eusebē basilea paisin hama theophilesin egerairon.
All fear of those who had formerly oppressed them was taken away from people, and they celebrated brilliant and festive days of feasting. Everything was full of light, and those who before were downcast looked at one another with smiling faces and bright eyes; with dances and hymns, in cities and countryside alike, they honored first of all God the King of all, since they had been taught to do so, and then the pious emperor with his sons dear to God.
Notes and citation
Summary: Freed from fear, people everywhere celebrated with dances and hymns, praising God first and then the emperor and his sons.
Cite (SBL): Eusebius, Hist. eccl. 10.9.7 (Dindorf 4:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.8Dindorf 4:488
κακῶν δʼ ἀμνηστία παλαιῶν ἦν, καὶ λήθη πάσης δυσσεβείας, παρόντων δʼ ἀγαθῶν ἀπόλαυσις, καὶ προσέτι μελλόντων προσδοκίαι. ἥπλωντο δʼ οὖν κατὰ πάντα τόπον τοῦ νικητοῦ βασιλέως φιλανθρωπίας ἔμπλεοι διατάξεις, νόμοι τε μεγαλοδωρεᾶς καὶ ἀληθοῦς εὐσεβείας γνωρίσματα περιέχοντες.
kakōn dʼ amnēstia palaiōn ēn, kai lēthē pasēs dyssebeias, parontōn dʼ agathōn apolausis, kai proseti mellontōn prosdokiai. hēplōnto dʼ oun kata panta topon tou nikētou basileōs philanthrōpias empleoi diataxeis, nomoi te megalodōreas kai alēthous eusebeias gnōrismata periechontes.
There was forgetfulness of old evils and oblivion of all impiety, enjoyment of present good things, and besides, expectation of those to come. Ordinances of the victorious emperor full of humanity were published everywhere, and laws that bore the marks of munificence and true piety.
Notes and citation
Summary: Past evils were forgotten, and Constantine's humane and pious laws were published everywhere.
Cite (SBL): Eusebius, Hist. eccl. 10.9.8 (Dindorf 4:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.9.9Dindorf 4:488
οὕτω δῆτα πάσης τυραννίδος ἐκκαθαρθείσης, μόνοις ἐφυλάττετο τὰ τῆς προσηκούσης βασιλείας βέβαιά τε καὶ ἀνεπίφθονα Κωνσταντίνῳ καὶ τοῖς αὐτοῦ παισὶν, οἳ τῶν πρόσθεν πάντων ἀποσμήξαντες τὴν θεοστυγίαν τοῦ βίου, τῶν ἐκ θεοῦ πρυτανευθέντων ἀγαθῶν αὐτοῖς ᾐσθημένοι, τὸ φιλάρετον καὶ θεοφιλὲς τό τε πρὸς τὸ θεῖον εὐσεβὲς καὶ εὐχάριστον διʼ ὧν εἰς προῦπτον ἅπασιν ἀνθρώποις παρέσχον ὁρᾶν ἐπεδείξαντο.
houtō dēta pasēs tyrannidos ekkathartheisēs, monois ephylatteto ta tēs prosēkousēs basileias bebaia te kai anepiphthona Kōnstantinǭ kai tois autou paisin, hoi tōn prosthen pantōn aposmēxantes tēn theostygian tou biou, tōn ek theou prytaneuthentōn agathōn autois ę̄sthēmenoi, to philareton kai theophiles to te pros to theion eusebes kai euchariston diʼ hōn eis proupton hapasin anthrōpois pareschon horan epedeixanto.
Thus, all tyranny having been purged away, the rule that belonged to them was preserved firm and unchallenged for Constantine and his sons alone. Having wiped out from the world the hatred of God of those before them, and being aware of the good things granted them by God, they showed their love of virtue and of God, and their piety and gratitude toward the divine, by the deeds they set before the eyes of all people.
Notes and citation
Summary: With tyranny ended, Constantine and his sons ruled securely and showed their piety and gratitude to God openly before all.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text; words run together in the digital text): τότε πρὸς → τό τε πρὸς; προῦ- πτον → προῦπτον.
Cite (SBL): Eusebius, Hist. eccl. 10.9.9 (Dindorf 4:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-5-1/#p-10-9-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-10-9-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.