Life of Constantine 2.28.1–2.67.1
Greek text: Heikel, GCS 7 (Greek text: Ivar A. Heikel, Eusebius Werke 1 (GCS 7, 1902), 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).
Life 2, chapter 28
2.28.1Heikel
Τοιαύτης δὴ καὶ οὕτως βαρείας δυσσεβείας τὰ ἀνθρώπεια κατεχούσης, καὶ τῶν κοινῶν οἶον ὑπὸ νόσου λοιμώδους τινὸς ἄρδην διαφθαρῆναι κινδυνευόντων καὶ θεραπείας σωτηρίου πολλῆς χρῃζόντων, τίνα τὸ θεῖον ἐπινοεῖ κουφισμόν, τίνα τῶν δεινῶν ἀπαλλαγήν; ἐκεῖνο δὲ πάντως νοητέον θεῖον, ὅ μόνον τε καὶ ὡς ὄντως ἔστι καὶ διαρκῆ κατὰ παντὸς ἔχει τοῦ χρόνου τὴν δύναμιν. πάντως δὲ οὐ κόμπος τὸ τὴν παρὰ τοῦ κρείττονος εὐποιίαν ὁμολογοῦντα σεμνολογεῖσθαι. τὴν ἐμὴν ὑπηρεσίαν πρὸς τὴν ἑαυτοῦ βούλησιν ἐπιτηδείαν ἐζήτησέν τε καὶ ἔκρινεν, ὃς ἀπὸ τῆς πρὸς Βρεττανοῖς ἐκείνοις θαλάσσης ἀρξάμενος καὶ τῶν μερῶν, ἔνθα δύεσθαι τὸν ἥλιον ἀνάγκῃ τινὶ τέτακται, κρείττονί τινι δυνάμει ἀπωθούμενος διασκεδαννὺς τὰ κατέχοντα πάντα δεινά, ἕν ἅμα μὲν ἀνακαλοῖτο τὸ ἀνθρώπινον γένος τὴν περὶ τὸν σεμνότατον νόμον θεραπείαν τῇ παρʼ ἐμοῦ παιδευό- μενον ὑπουργίᾳ, ἅμα δʼ ἡ μακαριστὴ πίστις αὔξοιτο ὑπὸ χειραγωγῷ τῷ κρείττονι.“
Toiautēs dē kai houtōs bareias dyssebeias ta anthrōpeia katechousēs, kai tōn koinōn oion hypo nosou loimōdous tinos ardēn diaphtharēnai kindyneuontōn kai therapeias sōtēriou pollēs chrę̄zontōn, tina to theion epinoei kouphismon, tina tōn deinōn apallagēn? ekeino de pantōs noēteon theion, ho monon te kai hōs ontōs esti kai diarkē kata pantos echei tou chronou tēn dynamin. pantōs de ou kompos to tēn para tou kreittonos eupoiian homologounta semnologeisthai. tēn emēn hypēresian pros tēn heautou boulēsin epitēdeian ezētēsen te kai ekrinen, hos apo tēs pros Brettanois ekeinois thalassēs arxamenos kai tōn merōn, entha dyesthai ton hēlion anankę̄ tini tetaktai, kreittoni tini dynamei apōthoumenos diaskedannys ta katechonta panta deina, hen hama men anakaloito to anthrōpinon genos tēn peri ton semnotaton nomon therapeian tę̄ parʼ emou paideuo- menon hypourgią, hama dʼ hē makaristē pistis auxoito hypo cheiragōgǭ tǭ kreittoni.“
“When such grievous impiety held human affairs, and the commonwealth was in danger of being utterly destroyed, as by some pestilential disease, and needed much saving treatment, what relief, what deliverance from these terrors, did the Divinity devise? That must surely be understood as divine which alone truly exists and has power lasting through all time. Nor is it boasting for one who acknowledges the benefits received from the Supreme Being to speak of them solemnly. He sought out and judged my service suitable to his will. Beginning from that sea beside the Britons and from the regions where the sun is ordained by a certain necessity to set, and driven on by a higher power, I scattered all the terrors that held sway, so that the human race, instructed by my service, might be recalled to the worship of the most holy law, and at the same time the most blessed faith might grow under the guidance of the Supreme.”
Notes and citation
Summary: Constantine says God chose him, from Britain onward, to end the evils and restore true worship.
Notes on the original text
- Digital text corrected (Latin letters in place of Greek; OCR letter error; dropped letter (digitization slip); stray word inserted into a split word by the digitization): ἀνθρώοὔτε πεια → ἀνθρώπεια; κινόυνευόντων → κινδυνευόντων; ἀπαλλγήν → ἀπαλλαγήν; χειραrωrῷ → χειραγωγῷ.
Cite (SBL): Eusebius, Vit. Const. 2.28.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-28-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-28-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 29
2.29.1Heikel
Ούδέποτε γὰρ ἂν ἀγνώμων περὶ τὴν ὀφειλομένην γενοί- μην χάριν· ταύτην ἀρίστην διακονίαν, τοῦτο κεχαρισμένον ἐμαυτῶ̣ δῶρον πιστεύσας, μέχρι καὶ τῶν ἑᾠων πρόειμι χωρίων, ἃ βαρυτέραις κατεχόμενα συμφοραῖς μείζονα καὶ τὴν παρʼ ἡμῶν θεραπείαν ἐπεβοᾶτο. πάντως δὲ καὶ ψυχὴν οὔλην καὶ πᾶν ὅ τί περ ἀναπνέω, καὶ ὅλως εἴ τι τῆς διανοίας ἐνδοτάτω στρέφεται, τοῦτο τῷ μεγίστῳ θεῷ ὀφείλεσθαι παρʼ ἡμῶν ὅλον ἀσφαλῶς πεπίστευκα. οἶδα μὲν οὗν ἀκριβῶς, ὡς οὐδὲν τῆς παρʼ ἀνθρώπων εὐνοίας χρῄζοιεν ἂν οἱ τὴν οὐράνιον ὀρθῶς μεταδιώξαντες ἐλπίδα καὶ ταύτην ἐξαίρετόν τε καὶ ἀσφαλῶς ἐπὶ τῶν θείων καθιδρυσάμενοι τόπων τοσούτῳ τε τιμῶν ἀπολαύοντες μειζόνων, ὅσῳ περ σφᾶς αὐτοὺς τῶν γηίνων ἐλαττωμάτων τε καὶ δεινῶν ἐχώρισαν. τὰς ἀνάγκας δὲ ὅμως τὰς πρὸς καιρὸν ἐπενεχθείσας αὐτοῖς καὶ τὰς οὐ προσηκούσας βασάνους ἀπὸ τῶν οὐδὲν αἰτίων οὐδὲ ὑπευθύνων ὡς πορρωτάτω ἀνείργειν ἡμᾶς οἰμαι προσήκειν· ἢ γένοιτʼ ἂν τὸ ἀτοπώτατον, ὑπὸ μὲν τοῖς διῶξαι τοὺς προθυμηθεῖσιν τῆς περὶ τὸ θεῖον ἕνεκα θεραπείας τὸ καρτερικὸν καὶ στερρὸν τῆς Ψυχῆς αὐτῶν ἱκανῶς διαγνωσθῆναι, ὑπὸ δὲ τῷ θεράποντι τοῦ θεοῦ μὴ οὐκ εἰς λαμπρότερον καὶ μακαριστότερον σχῆμα τὴν δόξαν αὐτῶν ἀρθῆναι.“
Oudepote gar an agnōmōn peri tēn opheilomenēn genoi- mēn charin; tautēn aristēn diakonian, touto kecharismenon emautō dōron pisteusas, mechri kai tōn heǭōn proeimi chōriōn, ha baryterais katechomena symphorais meizona kai tēn parʼ hēmōn therapeian epeboato. pantōs de kai psychēn oulēn kai pan ho ti per anapneō, kai holōs ei ti tēs dianoias endotatō strephetai, touto tǭ megistǭ theǭ opheilesthai parʼ hēmōn holon asphalōs pepisteuka. oida men houn akribōs, hōs ouden tēs parʼ anthrōpōn eunoias chrę̄zoien an hoi tēn ouranion orthōs metadiōxantes elpida kai tautēn exaireton te kai asphalōs epi tōn theiōn kathidrysamenoi topōn tosoutǭ te timōn apolauontes meizonōn, hosǭ per sphas autous tōn gēinōn elattōmatōn te kai deinōn echōrisan. tas anankas de homōs tas pros kairon epenechtheisas autois kai tas ou prosēkousas basanous apo tōn ouden aitiōn oude hypeuthynōn hōs porrōtatō aneirgein hēmas oimai prosēkein; ē genoitʼ an to atopōtaton, hypo men tois diōxai tous prothymētheisin tēs peri to theion heneka therapeias to karterikon kai sterron tēs Psychēs autōn hikanōs diagnōsthēnai, hypo de tǭ theraponti tou theou mē ouk eis lamproteron kai makaristoteron schēma tēn doxan autōn arthēnai.“
“For I could never be ungrateful for the thanks I owe. Believing this to be the best service, this the gift granted to me, I am advancing even to the eastern regions, which, held down by heavier calamities, cried out for greater healing at our hands. I have firmly believed that my whole soul, all that I breathe, and in short whatever turns in the innermost recesses of my mind, is wholly owed by us to the greatest God. I know well that those who have rightly pursued the heavenly hope, and have established it as their chief possession, securely set in the divine places, need no goodwill from men, since they enjoy honors all the greater the more they have separated themselves from earthly failings and terrors. Yet I think it our duty to keep as far away as possible from those who are in no way guilty or liable the compulsions laid on them for a time and the undeserved tortures. Otherwise it would be most absurd that under those eager to persecute them for their worship of the Divinity the endurance and firmness of their souls should have been sufficiently proved, while under the servant of God their glory should not be raised to a more brilliant and blessed state.”
Notes and citation
Summary: Constantine owes everything to God and will relieve the innocent Christians of the burdens laid on them by the persecutors.
Notes on the original text
- Digital text corrected (OCR letter error): μεταόιώξαντες → μεταδιώξαντες.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.29.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-29-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-29-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 30
2.30.1Heikel
Ἅπαντες τοίνυν, εἴτε τινες μετοικίαν ἀντὶ τῆς ἐνεγκούσης ἠλλάξαντο, ὅτι μὴ τὴν πρὸς τὸ θεῖον παρεῖδον πίστιν, ᾗπερ ὅλαις ψυχαῖς σφᾶς αὐτοὺς καθιέρωσαν, γνώσεσιν δικαστῶν ἀπηνέσιν ὑποβληθέντες, καθʼ οὓς ἔτυχον ἕκαστοι χρόνους, εἴτέ τινες βουλευτικοῖς συγκατηριθμήθησαν καταλόγοις, τὸν τούτων πρότερον ἀριθμὸν οὐ πληροῦντες, χωρίοις τε πατρῴοις ἀποκατασταθέντες καὶ σχολῇ τῇ συνήθει τῷ πάντων ἐλευθερωτῇ θεῷ χαριστήρια φερόντων· εἴτέ τινες τῶν ὄντων ἐστέροντο καὶ πάσης τῆς ὑπαρχούσης ὁκοίας αποβολῇ καταπεπληγότες κατηφέστατον εἰς δεῦρο διῆγον βίον, οἰκήσεσιν τε ταῖς ἀρχαίαις καὶ γένεσιν καὶ περιουσίαις ἀποδοθέντες τῆς παρὰ τοῦ κρείττονος εὐποιίας χαίροντες ἀπολαύοιεν.“
Hapantes toinyn, eite tines metoikian anti tēs enenkousēs ēllaxanto, hoti mē tēn pros to theion pareidon pistin, hę̄per holais psychais sphas autous kathierōsan, gnōsesin dikastōn apēnesin hypoblēthentes, kathʼ hous etychon hekastoi chronous, eite tines bouleutikois synkatērithmēthēsan katalogois, ton toutōn proteron arithmon ou plērountes, chōriois te patrǭois apokatastathentes kai scholę̄ tę̄ synēthei tǭ pantōn eleutherōtę̄ theǭ charistēria pherontōn; eite tines tōn ontōn esteronto kai pasēs tēs hyparchousēs hokoias apobolę̄ katapeplēgotes katēphestaton eis deuro diēgon bion, oikēsesin te tais archaiais kai genesin kai periousiais apodothentes tēs para tou kreittonos eupoiias chairontes apolauoien.“
“All, then, who exchanged their homeland for exile because they did not disregard their faith toward the Divinity, to which they had consecrated themselves with their whole souls, having been subjected to the harsh sentences of judges at whatever time each happened; and all who were enrolled in the lists of councillors, though not formerly of that number — let them be restored to their ancestral places and their accustomed tranquility and give thanks to God, the liberator of all. And those who were deprived of their possessions and, struck down by the loss of all their substance, have lived until now a most dejected life — let them be restored to their old homes, families, and properties, and enjoy with joy the beneficence of the Supreme Being.”
Notes and citation
Summary: Exiles and those forced onto city councils are to return home, and the dispossessed are to recover their property.
Notes on the original text
- Digital text corrected (OCR garble; OCR letter error; repeated word fragment): ἐνεγκούσης κούσης → ἐνεγκούσης; ἀποκαταοτάντες → ἀποκατασταθέντες; κατηφέοτατον → κατηφέστατον.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.30.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-30-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-30-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 31
2.31.1Heikel
Οὐ μὴν ἀλλὰ καὶ ὅσους οὐ βουλομένους νῆσοι κατέχουσιν τῆς προμηθείας ταύτης ἀπολαῦσαι προστάττομεν, ὅπως οἱ μέχρι νῦν ὀρῶν τε δυσχωρίαις καὶ περιρρύτῳ περικεκλεισμένοι θαλάσσῃ τῆς σκυθρωπῆς τε καὶ ἀπανθρώπου ἐρημίας ἐλευθερωθέντες τοῖς φιλτάτοις σφᾶς αὐτοὺς ἀποδοῖεν, τὸν εὐκταῖον πόθον πληρώσαντες· οἳ πενιχρὰν ἐπὶ πολὺν χρόνον ζωὴν μετά τινος ἀποτροπαίου ῥύπου διῆγον, οἶον ἅρπαγμα τι τὴν ἐπάνοδον ποιησάμενοι, καὶ τῶν φροντίδων εἰς τὸ λοιπὸν ἀπηλλαγμένοι, μὴ μετὰ φόβου σὺν ἡμῖν βιῷεν. μετὰ φόβου γὰρ ὑφʼ ἡμῖν βιοῦν, οἳ θεοῦ θεράποντες εἶναι αὐχοῦμέν τε καὶ πιστεύομεν, καὶ εἰς ἀκοὴν ἐλθεῖν μόνον τῶν ἀτοπωτάτων ἂν εἴη, μήτι γε δὴ καὶ πιστεῦσαι· οἳ καὶ τὰς ἀλλοτρίας ἁμαρτίας διορθοῦν πεφύκαμεν.“
Ou mēn alla kai hosous ou boulomenous nēsoi katechousin tēs promētheias tautēs apolausai prostattomen, hopōs hoi mechri nyn orōn te dyschōriais kai perirrytǭ perikekleismenoi thalassę̄ tēs skythrōpēs te kai apanthrōpou erēmias eleutherōthentes tois philtatois sphas autous apodoien, ton euktaion pothon plērōsantes; hoi penichran epi polyn chronon zōēn meta tinos apotropaiou rhypou diēgon, oion harpagma ti tēn epanodon poiēsamenoi, kai tōn phrontidōn eis to loipon apēllagmenoi, mē meta phobou syn hēmin biǭen. meta phobou gar hyphʼ hēmin bioun, hoi theou therapontes einai auchoumen te kai pisteuomen, kai eis akoēn elthein monon tōn atopōtatōn an eiē, mēti ge dē kai pisteusai; hoi kai tas allotrias hamartias diorthoun pephykamen.“
“Moreover, we order that all those held on islands against their will should enjoy this provision, so that those who until now have been shut in by rugged mountains and the surrounding sea may be freed from gloomy and inhuman isolation and give themselves back to their dearest ones, fulfilling their longed-for desire. Those who for a long time have lived a poor life in abominable squalor, treating their return as an unexpected windfall and freed henceforth from anxieties, need not live in fear with us. For that anyone should live in fear under us, who boast and believe that we are servants of God, would be most absurd even to hear of, let alone to believe — we whose nature it is to set right even the sins of others.”
Notes and citation
Summary: Those banished to islands are to be freed and live without fear.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors): προοτόττομεν → προστάττομεν; πληρώοαντες → πληρώσαντες; ςωὴν → ζωὴν; ποιηοάμενοι → ποιησάμενοι.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.31.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-31-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-31-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 32
2.32.1Heikel
,, Ὅσοι γε μὴν ἢ μοχθηραῖς μεταλλείαις ἐμπονεῖν κατεγνώσθησαν ἢ τὰς πρὸς τοῖς δημοσίοις ἔργοις ὑπηρεσίας πληροῦν, τῶν διαρκῶν μόχθων τὴν γλυκεῖαν σχολὴν ἀμειψάμενοι κουφότερον καὶ τὸν μετʼ ἐξουσίας ἤδη βιούντων βίον, τὰς ἀμέτρους τῶν πόνων ἀηδίας εἰς πραεῖαν ἄνεσιν καταλύσαντες. εἰ δὲ καὶ τῆς κοινῆς παρρησίας ἀποπεσόντες ὑπάρχοιέν τινες καὶ δυστυχήσαντες ἀτιμίαν, μετʼ εὐφροσύνης τῆς προσηκούσης, οἷον ἀποδημίᾳ τινὶ χρονίῳ ἐχωρίσθησαν, τὴν προτέραν ἀξίαν ἀναλαβόντες ἐπὶ τὰς αὐτῶν ἐπειγέσθωσαν πατρίδας.“
,, Hosoi ge mēn ē mochthērais metalleiais emponein kategnōsthēsan ē tas pros tois dēmosiois ergois hypēresias plēroun, tōn diarkōn mochthōn tēn glykeian scholēn ameipsamenoi kouphoteron kai ton metʼ exousias ēdē biountōn bion, tas ametrous tōn ponōn aēdias eis praeian anesin katalysantes. ei de kai tēs koinēs parrēsias apopesontes hyparchoien tines kai dystychēsantes atimian, metʼ euphrosynēs tēs prosēkousēs, hoion apodēmią tini chroniǭ echōristhēsan, tēn proteran axian analabontes epi tas autōn epeigesthōsan patridas.“
“Those who were condemned either to toil in grievous mines or to perform services at the public works — let them exchange their continual labors for sweet leisure and live the easier life of those who now live at liberty, dissolving the immeasurable misery of their toils into gentle rest. And if any have lost their common civic rights and suffered dishonor, let them, with fitting joy, as if they had been separated by a long absence abroad, recover their former rank and hasten to their homelands.”
Notes and citation
Summary: Those condemned to the mines and public works are freed, and those deprived of civic rights restored.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.32.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-32-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-32-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 33
2.33.1Heikel
„Οὐ μὴν ἀλλὰ καὶ τοῖς ἐξετασθεῖσι μὲν ἐν στρατιωτικαῖς ἀξίαις ποτέ, τούτων δὲ διʼ ἀπηνῆ τε καὶ ἄδικον πρόφασιν ἐκπεσοῦσιν, ὅτι τὸ γινώσκειν τὸ κρεῖττον ὁμολογοῦντες προτιμότερον ἦς εἶχον ἀξίας ἦγον, ἔστω πρὸς βούλησιν ἢ τὰ στρατιωτικὰ στέργουσιν ἐφʼ οὗπερ ἦσαν σχήματος μένειν, ἢ μετὰ ἀφέσεως ἐντίμου ἐλευθέραν ἄγειν σχολήν· πρέπον γὰρ ἂν εἴη καὶ ἀκόλουθον τὸν τοσαύτην μεγαλοψυχίαν καὶ καρτερίαν πρὸς τοὺς ἐπενεχθέντας κινδύνους ἐπιδειξάμενον καὶ σχολῆς, εἰ βούλοιτο, καὶ τιμῆς πρὸς τὴν αἵρεσιν ἀπολαύειν.“
„Ou mēn alla kai tois exetastheisi men en stratiōtikais axiais pote, toutōn de diʼ apēnē te kai adikon prophasin ekpesousin, hoti to ginōskein to kreitton homologountes protimoteron ēs eichon axias ēgon, estō pros boulēsin ē ta stratiōtika stergousin ephʼ houper ēsan schēmatos menein, ē meta apheseōs entimou eleutheran agein scholēn; prepon gar an eiē kai akolouthon ton tosautēn megalopsychian kai karterian pros tous epenechthentas kindynous epideixamenon kai scholēs, ei bouloito, kai timēs pros tēn hairesin apolauein.“
“Moreover, those who were once enrolled in military ranks, but were expelled from them on a harsh and unjust pretext, because by confessing that they knew the Supreme Being they held this more precious than the rank they had — let them have the choice either, if they love military life, to remain in the position they held, or to live in free leisure with an honorable discharge. For it would be fitting and consistent that one who showed such magnanimity and endurance in the dangers brought upon him should enjoy either leisure, if he wishes, or honor, as he chooses.”
Notes and citation
Summary: Christian soldiers who were dismissed may return to service or retire with honor.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.33.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-33-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-33-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 34
2.34.1Heikel
Καὶ μὴν καὶ ὅσοι τῆς εὐγενείας πρὸς βίαν στερόμενοι τοιουτότροπόν τινα γνῶσιν δικαστῶν ὑπέστησαν, ὥστε ἢ γυναικείοις ἤ λινοϋφίοις ἐμβληθέντες ἀήθη καὶ ἄθλιον ὑπομένειν πόνον ἢ οἰκέται νομίζεσθαι τοῦ ταμιείου, οὐδὲν αὐτοῖς τῆς προτέρας ἐπαρκε- σάσης γενέσεως, οὑτοι τιμῶν τε ὡν ἀπέλαυον πρόσθεν καὶ τοῖς τῆς ἐλευθερίας καλοῖς ἐνευφραινόμενοι, ἀνακαλεσάμενοι τὰς συνήθεις ἀξίας, μετὰ πάσης λοιπὸν εὐφροσύνης βιούντων. καὶ ὀ δουλείαν γε μὴν ἐλευθερίας ἀλλαξάμενος ἀθεμίτῳ τινὶ καὶ ἀπανθρώπῳ δήπου ἀπονοίᾳ, πολλάκις τε τὰς ἀήθεις διακονίας ἀποδυράμενος, καὶ οἶον αἰφνίδιον οἰκέτην ἑαυτὸν ἀντʼ ἐλευθέρου γνούς, ἐλευθερίας τῆς πρόσθεν καθʼ ἡμέτερον λαβόμενος πρόσταγμα, ἀποδότω τε τοῖς γεννήτορσιν ἑαυτὸν καὶ πόνους τοὺς ἐλευθέρῳ πρέποντας μετίτω, ἃς προεμόχθησεν οὐκ οἰκείας διακονίας ἐκβαλὼν τῆς μνήμης.“
Kai mēn kai hosoi tēs eugeneias pros bian steromenoi toioutotropon tina gnōsin dikastōn hypestēsan, hōste ē gynaikeiois ē linoÿphiois emblēthentes aēthē kai athlion hypomenein ponon ē oiketai nomizesthai tou tamieiou, ouden autois tēs proteras eparke- sasēs geneseōs, houtoi timōn te hōn apelauon prosthen kai tois tēs eleutherias kalois eneuphrainomenoi, anakalesamenoi tas synētheis axias, meta pasēs loipon euphrosynēs biountōn. kai o douleian ge mēn eleutherias allaxamenos athemitǭ tini kai apanthrōpǭ dēpou aponoią, pollakis te tas aētheis diakonias apodyramenos, kai oion aiphnidion oiketēn heauton antʼ eleutherou gnous, eleutherias tēs prosthen kathʼ hēmeteron labomenos prostagma, apodotō te tois gennētorsin heauton kai ponous tous eleutherǭ prepontas metitō, has proemochthēsen ouk oikeias diakonias ekbalōn tēs mnēmēs.“
“And those who were forcibly deprived of their noble birth and underwent such a sentence of the judges that they were thrown into the women's workshops or the linen mills and endured unaccustomed and wretched labor, or were counted as slaves of the treasury, their former birth availing them nothing — let these, rejoicing in the honors they enjoyed before and in the goods of freedom, and recovering their accustomed ranks, live henceforth in all joy. And he who exchanged freedom for slavery through some lawless and inhuman madness, often lamenting his unaccustomed services and finding himself suddenly a slave instead of free — let him, recovering his former freedom by our order, restore himself to his parents and pursue the occupations befitting a free man, casting from his memory the services, not his own, at which he toiled before.”
Notes and citation
Summary: Freeborn Christians condemned to state workshops or slavery are restored to freedom and rank.
Notes on the original text
- Digital text corrected (OCR letter error): λεννήτορσιν → γεννήτορσιν.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.34.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-34-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-34-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 35
2.35.1Heikel
Παρεατέον δὲ οὐδὲ τὸ τῶν οὐσιῶν, ὡν ἕκαστοι κατὰ διαφόρους ἐστερήθησαν προφάσεις. ἀλλʼ εἴτέ τινες τὸν ἄριστόν τε καὶ θεῖον ὑποστάντες ἀγῶνα τοῦ μαρτυρίου ἀφόβῳ τε καὶ θαρραλέᾳ τῇ γνώμῃ τῶν ὄντων ἐστερήθησαν, εἴτέ τινες ὁμολογηταὶ καταστάντες τὴν αἰώνιον ἐλπίδα παρεσκεύασαν ἑαυτοῖς, ὅσοι τε μετοικῆσαι καταναγκασθέντες, ὅτι μὴ τοῖς διώξασιν εἶξαν παριδόντες τὴν πίστιν, τῶν ὄντων ἐστέροντο καὶ αὐτοί, ἢ εἴ γέ τινες οὐδὲ καταγνωσθέντες θάνατον στέρησιν ἐδυστύχησαν τῶν ὄντων, τούτων τοῖς πρὸς γένους προσνέμεσθαι τοὺς κλήρους προστάττομεν. πάντως δὲ διαγορευόντων τῶν νόμων τῶν ἀγχιστέων τοὺς ἐγγυτέρω, ῥᾀδιον διαγινώσκειν οἶς προσήκουσιν οἱ κλῆροι, καὶ ὅτι οὑτοι κατὰ λόγον ἐπὶ τὴν διαδοχὴν ἔλθοιεν ἄν,. οἵπερ ἠσαν οἰκειότεροι καὶ αὐτομάτῳ χρησαμένων ἐκείνων τῷ τέλει.
Pareateon de oude to tōn ousiōn, hōn hekastoi kata diaphorous esterēthēsan prophaseis. allʼ eite tines ton ariston te kai theion hypostantes agōna tou martyriou aphobǭ te kai tharraleą tę̄ gnōmę̄ tōn ontōn esterēthēsan, eite tines homologētai katastantes tēn aiōnion elpida pareskeuasan heautois, hosoi te metoikēsai katanankasthentes, hoti mē tois diōxasin eixan paridontes tēn pistin, tōn ontōn esteronto kai autoi, ē ei ge tines oude katagnōsthentes thanaton sterēsin edystychēsan tōn ontōn, toutōn tois pros genous prosnemesthai tous klērous prostattomen. pantōs de diagoreuontōn tōn nomōn tōn anchisteōn tous engyterō, rhądion diaginōskein ois prosēkousin hoi klēroi, kai hoti houtoi kata logon epi tēn diadochēn elthoien an,. hoiper ēsan oikeioteroi kai automatǭ chrēsamenōn ekeinōn tǭ telei.
“Nor must we pass over the matter of the property of which each was deprived on various pretexts. Whether some underwent the best and divine contest of martyrdom with fearless and courageous resolve and were deprived of their possessions; or some, having become confessors, prepared for themselves the eternal hope; or those forced to emigrate, because they did not yield to the persecutors by disregarding their faith, were themselves also deprived of their possessions; or if some, without even being condemned to death, suffered the misfortune of losing their possessions — we order that their inheritances be assigned to their kin. Since the laws expressly name the nearest of the next of kin, it is easy to determine to whom the inheritances belong, and that those would rightly come to the succession who would have been the nearer relatives if those persons had died a natural death.”
Notes and citation
Summary: The property of martyrs, confessors, and exiles is to go to their legal heirs.
Notes on the original text
- Digital text corrected (OCR letter error): παρεοκεύασαν → παρεσκεύασαν; διαόοχὴν → διαδοχὴν.
Topics: Martyrdom
Cite (SBL): Eusebius, Vit. Const. 2.35.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-35-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-35-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 36
2.36.1Heikel
Εἰ δὲ τῶν ἀγχιστέων μηδεὶς ὑπολείποιτο μηδενὸς τῶν προειρημένων κατὰ λόγον ἂν γενόμενος κληρονόμος, μήτε τῶν μαρτύρων φημί, μήτε τῶν ὁμολογησάντων, μήτε τῶν μετοίκων τῶν ἐπὶ τῇ τοιαύτῃ μεταστάντων προφάσει, ἡ καθʼ ἑκάστους ἀεὶ τοὺς τόπους ἐκκλησία διαδέχεσθαι τετάχθω τὸν κλῆρον· οὐκ ἔσται δὲ τοῦτο πάντως οὐδὲ τοῖς ἀπελθοῦσι βαρύ, εἴπερ ἡς ἔνεκα πάντας ὑπέστησαν πόνους κληρονόμον εὐτυχοῖεν ταύτην. προσκεῖσθαί γε μὴν ἀναγκαῖον καὶ τόδε, ὡς εἰ τῶν προειρημένων τινὲς ἐδωρήσαντό τι τῶν ὄντων οἶς ἐβούλοντο, τούτοις τὴν δεσποτείαν εὔλογον κυρίαν μένειν.“
Ei de tōn anchisteōn mēdeis hypoleipoito mēdenos tōn proeirēmenōn kata logon an genomenos klēronomos, mēte tōn martyrōn phēmi, mēte tōn homologēsantōn, mēte tōn metoikōn tōn epi tę̄ toiautę̄ metastantōn prophasei, hē kathʼ hekastous aei tous topous ekklēsia diadechesthai tetachthō ton klēron; ouk estai de touto pantōs oude tois apelthousi bary, eiper hēs eneka pantas hypestēsan ponous klēronomon eutychoien tautēn. proskeisthai ge mēn anankaion kai tode, hōs ei tōn proeirēmenōn tines edōrēsanto ti tōn ontōn ois eboulonto, toutois tēn despoteian eulogon kyrian menein.“
“If none of the next of kin is left who would rightly have become heir of any of those mentioned — I mean of the martyrs, of the confessors, or of those who emigrated for such a reason — let the church in each place be appointed to succeed to the inheritance. This will surely not be grievous even to the departed, if the church, for whose sake they underwent all their toils, is fortunate enough to be their heir. It is necessary to add this too: if any of those mentioned gave any of their possessions to whomever they wished, it is reasonable that the ownership remain valid for the recipients.”
Notes and citation
Summary: Where there are no heirs, the local church inherits; gifts made by the deceased remain valid.
Topics: Martyrdom
Cite (SBL): Eusebius, Vit. Const. 2.36.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-36-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-36-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 37
2.37.1Heikel
Ὅπως δὲ μηδὲ πλάνη τις ἐμφαίνοιτο τῷ προστάγματι ἀλλʼ ἕτοιμον εἴη τὸ δίκαιον ἅπασι γινώσκειν, εἰδέτωσαν ἅπαντες, εἴτε χωρίον εἴτε οἰκίαν εἴτε κῆπον εἴτε ἕτερόν τι τῶν προειρημένων κατέχοιεν, καλὸν καὶ λυσιτελοῦν αὐτοῖς εἶναι καὶ ὁμολογεῖν αὐτοῖς καὶ ἀποκαθιστάναι σὺν ἁπάσῃ ταχυτῆτι. εἰ γὰρ καὶ τὰ μάλιστα φανεῖεν ἐξ αὐτῶν τινες ἀπὸ τῆς οὐ δικαίας δεσποτείας πολλὰ καρπωσάμενοι, καὶ γίνεσθαι τούτων τὴν ἀπαίτησιν ἡμεῖς οὐ δίκαιον κρίνομεν, ὅμως γε μὴν αὐτοὶ ὁπόσα τε καὶ ὁπόθεν συνέλεξαν ἐπιγνόντες, καὶ τῷ ἁμαρτήματι τούτῳ συγχώρησιν γενέσθαι παρʼ ἡμῶν δεηθήτωσαν, ὅπως ἅμα μὲν τῇ τοιαύτῃ διορθώσει ἡ φθάσασα ἰαθείη πλεονεξία, ἅμα δὲ ὁ μέγιστος θεός, οἶον ἀντὶ μεταμελείας τινὸς τοῦτο προέμενος, εὐμενὴς ἐπὶ τοῖς ἁμαρτίαισι γένοιτο.
Hopōs de mēde planē tis emphainoito tǭ prostagmati allʼ hetoimon eiē to dikaion hapasi ginōskein, eidetōsan hapantes, eite chōrion eite oikian eite kēpon eite heteron ti tōn proeirēmenōn katechoien, kalon kai lysiteloun autois einai kai homologein autois kai apokathistanai syn hapasę̄ tachytēti. ei gar kai ta malista phaneien ex autōn tines apo tēs ou dikaias despoteias polla karpōsamenoi, kai ginesthai toutōn tēn apaitēsin hēmeis ou dikaion krinomen, homōs ge mēn autoi hoposa te kai hopothen synelexan epignontes, kai tǭ hamartēmati toutǭ synchōrēsin genesthai parʼ hēmōn deēthētōsan, hopōs hama men tę̄ toiautę̄ diorthōsei hē phthasasa iatheiē pleonexia, hama de ho megistos theos, oion anti metameleias tinos touto proemenos, eumenēs epi tois hamartiaisi genoito.
“So that no misunderstanding may arise about this ordinance, but justice may be plain for all to know, let all know that whether they hold land, a house, a garden, or anything else of the kinds mentioned, it is good and advantageous for them both to acknowledge it and to restore it with all speed. For even if it should appear that some of them have reaped much from their unjust ownership, and we do not judge it right that restitution of this be demanded, nevertheless let them themselves, recognizing how much they gathered and from where, beg pardon from us for this fault, so that the former greed may at once be healed by such correction, and the greatest God, accepting this as a kind of repentance, may be gracious toward their sins.”
Notes and citation
Summary: Present holders of confiscated property must restore it at once, but need not repay its income, and should seek pardon.
Notes on the original text
- Digital text corrected (Latin letter in place of Greek; OCR letter error; doubled letter (digitization slip); dropped letter (digitization slip)): προστάγμτι → προστάγματι; ἀιδέτωσαν → εἰδέτωσαν; γίνεοθαι → γίνεσθαι; ἐπιrνόντες → ἐπιγνόντες; ὅππως → ὅπως.
Cite (SBL): Eusebius, Vit. Const. 2.37.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-37-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-37-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 38
2.38.1Heikel
Ἐροῦσι μὲν γὰρ ἴσως ἀντʼ ἀπολογίας προισχόμενοι οἱ τῶν τοιούτων οὐσιῶν καταστάντες δεσπόται, εἴ γε τοῦτο κρατεῖν ἐπʼ αὐτῶν ἄξιον ἢ δυνατὸν τὸ πρόσρημα, ὡς οὐκ ἦν οἶόν τε ἀποθέσθαι τὸ τηνικαῦτα, ἡνίκα πολύτροπος ἁπάντων τῶν δεινῶν ἦν θέα, ὠμῶς ἀπελαυνόμενοι, ἀφειδῶς ἀπολλύμενοι, ἀμελῶς ἐρριμμένοι, δημεύσεις τῶν οὐδὲν αἰτίων συχναί, διώξεις ἀκόρεστοι, τῶν ὄντων διαπράσεις· εἰ δὲ τοῖς τοιούτοις διισχυρίζοιντο λόγοις τινὲς καὶ ταῖς ἀπλήστοις ἐπιμένοιεν προαιρέσεσιν, οὐκ ἀτιμώρητον ἑαυτοῖς τὸ τοιοῦτον αἰσθήσονται, καὶ μάλιστα ὁπότε οὕτω τὰ παρʼ ἡμῶν τῷ μεγίστῳ διακονεῖται θεῷ. ὅσα γοῦν πρότερον ἡ ὀλέθριος ἀνάγκη συνηνάγκαζε λαμβάνειν, ταῦτα νῦν κατέχειν ἐπισφαλὲς ὑπάρχει· ἄλλως τε καὶ παντὶ τρόπῳ τὰς ἀπληστίας λογισμοῖς καὶ παραδείγμασιν ἐλαττοῦν ἀναγκαῖον.“
Erousi men gar isōs antʼ apologias proischomenoi hoi tōn toioutōn ousiōn katastantes despotai, ei ge touto kratein epʼ autōn axion ē dynaton to prosrēma, hōs ouk ēn oion te apothesthai to tēnikauta, hēnika polytropos hapantōn tōn deinōn ēn thea, ōmōs apelaunomenoi, apheidōs apollymenoi, amelōs errimmenoi, dēmeuseis tōn ouden aitiōn sychnai, diōxeis akorestoi, tōn ontōn diapraseis; ei de tois toioutois diischyrizointo logois tines kai tais aplēstois epimenoien proairesesin, ouk atimōrēton heautois to toiouton aisthēsontai, kai malista hopote houtō ta parʼ hēmōn tǭ megistǭ diakoneitai theǭ. hosa goun proteron hē olethrios anankē synēnankaze lambanein, tauta nyn katechein episphales hyparchei; allōs te kai panti tropǭ tas aplēstias logismois kai paradeigmasin elattoun anankaion.“
“Those who have become owners of such properties — if that title can properly or possibly be applied to them — will perhaps say in their defense that it was not possible to refuse at that time, when there was a manifold spectacle of every terror: people cruelly driven out, mercilessly destroyed, heedlessly cast aside; frequent confiscations of the innocent, insatiable persecutions, forced sales of possessions. But if any insist on such arguments and persist in their greedy intentions, they will find that it does not go unpunished for them, especially when our affairs are thus conducted in the service of the greatest God. What deadly necessity formerly compelled them to take, it is now dangerous to retain; and besides, greed must in every way be curbed by reasoning and by examples.”
Notes and citation
Summary: The excuse of past compulsion will not protect those who keep confiscated goods.
Notes on the original text
- Digital text corrected (Latin letters in place of Greek): et δὲ → εἰ δὲ.
Cite (SBL): Eusebius, Vit. Const. 2.38.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-38-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-38-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 39
2.39.1Heikel
„ Οὐδὲ τὸ ταμιεῖον, εἴ τι κατέχοι τῶν προειρημένων, βεβαίως κατέχειν συγχωρηθήσεται, ἀλλʼ οἷον οὐδὲ ἀντιφθέγξασθαι πρὸς τὰς ἱερὰς ἐκκλησίας τολμῆσαν, ὧν ἐπὶ χρόνον οὐ δικαίως κατέσχεν, τούτων ἐκστήσεται δικαίως ταῖς ἐκκλησίαις... ἅπαντα δʼ ὅσα ταῖς ἐκκλησίαις προσήκειν ὀρθῶς ἂν φανείη, εἴτε οἰκίαι τὸ κτῆμα τυγχάνοιεν εἴτε ἀγροί τινες καὶ κῆποι εἴτε ὁποῖα δή ποτε ἕτερά τινα, οὐδενὸς τῶν εἰς τὴν δεσποτείαν ἐλαττουμένου δικαίου ἀλλʼ ἀκεραίων πάντων μενόντων, ἀποκαθίστασθαι προστάττομεν.“
„ Oude to tamieion, ei ti katechoi tōn proeirēmenōn, bebaiōs katechein synchōrēthēsetai, allʼ hoion oude antiphthenxasthai pros tas hieras ekklēsias tolmēsan, hōn epi chronon ou dikaiōs kateschen, toutōn ekstēsetai dikaiōs tais ekklēsiais... hapanta dʼ hosa tais ekklēsiais prosēkein orthōs an phaneiē, eite oikiai to ktēma tynchanoien eite agroi tines kai kēpoi eite hopoia dē pote hetera tina, oudenos tōn eis tēn despoteian elattoumenou dikaiou allʼ akeraiōn pantōn menontōn, apokathistasthai prostattomen.“
“Nor will the treasury be allowed to keep securely anything of what has been mentioned that it holds; but, not daring even to speak against the holy churches, it will rightly give up to the churches what it has for a time unjustly held. … Everything that may rightly appear to belong to the churches, whether the property consists of houses, or fields and gardens, or anything else whatever, we order to be restored, with no right of ownership diminished but all remaining intact.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: The treasury must return all church property intact.
- The digital text marks a gap (“…”) in the middle of the section.
Notes on the original text
- Digital text corrected (OCR letter error): προοήκειν → προσήκειν.
Cite (SBL): Eusebius, Vit. Const. 2.39.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-39-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-39-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 40
2.40.1Heikel
Καὶ μὴν καὶ τοὺς τόπους αὐτούς, οἳ τοῖς σώμασι τῶν μαρτύρων τετίμηνται καὶ τῆς ἀναχωρήσεως τῆς ἐνδόξου ὑπομνήματα καθεστᾶσιν, τίς ἂν ἀμφιβάλοι μὴ οὐχὶ ταῖς ἐκκλησίαις προσήκειν, ἢ οὐχὶ καὶ προστάξειεν ἄν; ἡνίκα μήτε δῶρον ἄμεινον μήτε κάματος χαριέστερος καὶ πολλὴν ἔχων τὴν ὠφέλειαν ἕτερος ἂν γένοιτο, ἢ τοῦ θείου προτρέποντος νεύματος τὴν περὶ τῶν τοιούτων ποιεῖσθαι σπουδήν, καὶ ἃ μετὰ πονηρῶν ἐξῃρέθη προφάσεων τῶν ἀδίκων καὶ μοχθηροτάτων ἀνδρῶν, ἀποκατασταθέντα δικαίως ταῖς εὐαγέσιν αὖθις ἐκκλησίαις ἀποσωθῆναι.“
Kai mēn kai tous topous autous, hoi tois sōmasi tōn martyrōn tetimēntai kai tēs anachōrēseōs tēs endoxou hypomnēmata kathestasin, tis an amphibaloi mē ouchi tais ekklēsiais prosēkein, ē ouchi kai prostaxeien an? hēnika mēte dōron ameinon mēte kamatos chariesteros kai pollēn echōn tēn ōpheleian heteros an genoito, ē tou theiou protrepontos neumatos tēn peri tōn toioutōn poieisthai spoudēn, kai ha meta ponērōn exę̄rethē prophaseōn tōn adikōn kai mochthērotatōn andrōn, apokatastathenta dikaiōs tais euagesin authis ekklēsiais aposōthēnai.“
“As for the places themselves which are honored by the bodies of the martyrs and stand as memorials of their glorious departure, who would doubt that they belong to the churches, or would not order it so? For there could be no better gift, no labor more pleasing and more profitable, than, at the prompting of the divine will, to show zeal in such matters, and that what was taken away on wicked pretexts by unjust and most wicked men should be rightly restored and preserved once more for the holy churches.”
Notes and citation
Summary: The martyrs' burial places are to be given to the churches.
Topics: Martyrdom
Cite (SBL): Eusebius, Vit. Const. 2.40.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-40-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-40-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 41
2.41.1Heikel
,, Ἐπειδὴ δὲ ὁλοκλήρου προνοίας ἂν εἴη μηδὲ τούτους σιωπῇ παρελθεῖν, ὅσοιπερ ἢ ὠνῆς δικαίῳ ἐπρίαντό τι παρὰ τοῦ ταμιείου ἢ κατὰ δωρεὰν κατέσχον συγχωρηθέν, μάτην καὶ ἐπὶ τὰ τοιαῦτα τὰς ἀπλήστους ἐπιθυμίας ἐκτείνοντες, γινωσκέτωσαν, ὡς οἱ τοιοῦτοι, εἰ καὶ ὅτι μάλιστα οἱς ἐτόλμησαν πρίασθαι ἀλλοτρίαν τὴν παρʼ ἡμῶν εἰς αὐτοὺς ἐπειράθησαν καταστῆσαι φιλανθρωπίαν, ὅμως ταύτης εἰς τὸν δυνατὸν καὶ πρέποντα τρόπον οὐκ ἀτυχήσουσιν. ταῦτα μὲν οὖν εἰς τοσοῦτον ἀνήχθω.“
,, Epeidē de holoklērou pronoias an eiē mēde toutous siōpę̄ parelthein, hosoiper ē ōnēs dikaiǭ eprianto ti para tou tamieiou ē kata dōrean kateschon synchōrēthen, matēn kai epi ta toiauta tas aplēstous epithymias ekteinontes, ginōsketōsan, hōs hoi toioutoi, ei kai hoti malista hois etolmēsan priasthai allotrian tēn parʼ hēmōn eis autous epeirathēsan katastēsai philanthrōpian, homōs tautēs eis ton dynaton kai preponta tropon ouk atychēsousin. tauta men oun eis tosouton anēchthō.“
“Since it belongs to complete foresight not to pass over in silence those who either bought something from the treasury by right of purchase or retained what was granted to them as a gift, vainly stretching out their insatiable desires even to such things, let them know that, although by daring to make such purchases they have estranged themselves as far as possible from our humanity toward them, they will nevertheless not fail to obtain it in the manner that is possible and fitting. Let this matter be carried this far.”
Notes and citation
Summary: Those who bought or received confiscated goods from the treasury will still receive fitting consideration.
Notes on the original text
- Digital text corrected (OCR letter errors): γινωοκέτωοαν → γινωσκέτωσαν.
Cite (SBL): Eusebius, Vit. Const. 2.41.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-41-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-41-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 42
2.42.1Heikel
Ἐπειδὴ δὲ ἀποδείξεσιν ἐναργεστάταις καὶ σαφεστάταις ἐξεφάνη ἀρετῇ τε τοῦ πάντα δυνατοῦ θεοῦ καὶ παραινέσεσιν ἅμα καὶ βοηθείαις, ἃς ὑπὲρ ἐμοῦ συχνὰς ἀξιοῖ ποιεῖσθαι, τὴν πρότερον κατέχουσαν πάντα τὰ ἀνθρώπεια δυσχέρειαν ἐκ πάσης ἤδη ἐληλάσθαι τῆς ὑφʼ ἡλίῳ, καθʼ ἕνα τε τε καὶ σύμπαντες ἐσπουδασμέναις καθορᾶτε φροντίσιν, τίς ἐκείνη καθέστηκεν ἐξουσία, τίς χάρις, ἣ τῶν μὲν πονηροτάτων καὶ μοχθηροτάτων τὸ ὡς εἰπεῖν σπέρμα ἠφάνισέν τε καὶ διέφθειρεν, τῶν δὲ ἀγαθῶν τὴν εὐφροσύνην ἀνακληθεῖσαν ἐπὶ πάσας ἐκτείνει τὰς χώρας ἀφθόνως, καὶ αὖθις αὐτόν τε τὸν θεῖον νόμον τὰ εἰκότα μετὰ παντὸς σεβάσματος θεραπεύεσθαι, τούς τε τούτῳ σφᾶς αὐτοὺς καθιερώσαντας τὸ προσήκοντα σέβειν, ἐξουσίαν δίδωσιν ἅπασαν. οἳ καθάπερ ἔκ τινος σκότους βαθυτάτου ἀνακύψαντες καὶ λαμπρὰν τῶν πραγμάτων λαβόντες γνῶσιν, θεραπείαν τε τὴν προσήκουσαν τοῦ λοιποῦ περὶ αὐτὸν καὶ τιμὴν σύμφωνον ἐπιδείξονται. προτεθήτω ἐν τοῖς ἡμετέροις ἁνατολικοῖς μέρεσιν.“
Epeidē de apodeixesin enargestatais kai saphestatais exephanē aretę̄ te tou panta dynatou theou kai parainesesin hama kai boētheiais, has hyper emou sychnas axioi poieisthai, tēn proteron katechousan panta ta anthrōpeia dyschereian ek pasēs ēdē elēlasthai tēs hyphʼ hēliǭ, kathʼ hena te te kai sympantes espoudasmenais kathorate phrontisin, tis ekeinē kathestēken exousia, tis charis, hē tōn men ponērotatōn kai mochthērotatōn to hōs eipein sperma ēphanisen te kai diephtheiren, tōn de agathōn tēn euphrosynēn anaklētheisan epi pasas ekteinei tas chōras aphthonōs, kai authis auton te ton theion nomon ta eikota meta pantos sebasmatos therapeuesthai, tous te toutǭ sphas autous kathierōsantas to prosēkonta sebein, exousian didōsin hapasan. hoi kathaper ek tinos skotous bathytatou anakypsantes kai lampran tōn pragmatōn labontes gnōsin, therapeian te tēn prosēkousan tou loipou peri auton kai timēn symphōnon epideixontai. protethētō en tois hēmeterois hanatolikois meresin.“
“Since it has been shown by the clearest and plainest proofs, through the power of the almighty God and through the exhortations and help which he deigns often to give on my behalf, that the hardship which formerly held all human affairs has now been driven from the whole earth under the sun, you all, individually and together, see with earnest attention what that power is, what that grace, which destroyed and annihilated the very seed, so to speak, of the most wicked and evil men, spreads abundantly over all lands the joy of the good that has been recalled, and gives full authority again for the divine law itself to be served with all fitting reverence, and for those who have consecrated themselves to it to be honored as is due. They, as if lifting their heads out of the deepest darkness and receiving a clear knowledge of affairs, will henceforth show him fitting service and accordant honor. Let this be posted in our eastern parts.”
Notes and citation
Summary: Constantine closes his letter by praising God's power in ending the persecution and orders it posted in the East.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): ἀφθόνωνς → ἀφθόνως.
Cite (SBL): Eusebius, Vit. Const. 2.42.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-42-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-42-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 43
2.43.1Heikel
Τὸ μὲν δὴ πρῶτον ὡς ἡμᾶς καταπεμφθὲν βασιλέως γράμμα ταῦτα διετάττετο. αὐτίκα δὲ διʼ ἔργων ἐχώρει τὰ πρὸς τοῦ νόμου διηγορευμένα, καὶ πάντα ἐπράττετο τἀναντία τοῖς μικρὸν ἔμπροσθεν ὑπὸ τῆς τυραννικῆς ὠμότητος τετολμημένοις ἀπήλαυόν τε βασιλικῶν δωρεῶν οἱς ταῦτα νενομοθέτητο.
To men dē prōton hōs hēmas katapemphthen basileōs gramma tauta dietatteto. autika de diʼ ergōn echōrei ta pros tou nomou diēgoreumena, kai panta epratteto tanantia tois mikron emprosthen hypo tēs tyrannikēs ōmotētos tetolmēmenois apēlauon te basilikōn dōreōn hois tauta nenomothetēto.
Such were the provisions of the emperor's first letter sent to us. At once what the law prescribed was put into effect, and everything was done contrary to what had been dared a little before by tyrannical cruelty; and those for whom these laws were enacted enjoyed the imperial gifts.
Notes and citation
Summary: The letter's provisions were promptly carried out.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); stray letter): γάμμα → γράμμα; λ αὐτίκα → αὐτίκα.
Cite (SBL): Eusebius, Vit. Const. 2.43.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-43-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-43-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 44
2.44.1Heikel
Μεταβὰς δʼ ἐκ τούτων βασιλεὺς πραγμάτων ἐνεργῶν ἤπτετο. καὶ πρῶτα μὲν τοῖς κατʼ ἐπαρχίας διῃρημένοις ἔθνεσιν ἡγεμόνας κατέπεμπεν, τῇ σωτηρίῳ πίστει καθωσιωμένους τοὺς πλείους. ὅσοι δʼ ἑλληνίζειν ἐδόκουν, τούτοις θύειν ἀπείρητο. ὁ δʼ αὐτὸς ἠν νόμος καὶ ἐπὶ τῶν ὑπερκειμένων τὰς ἡγεμονικὰς ἀρχὰς ἀξιωμάτων, ἐπί τε τῶν ἀνωτάτω καὶ τὴν ἔπαρχον διειληφότων ἐξουσίαν. ἢ γὰρ Χριστιανοῖς οὖσιν ἐμπρέπειν ἐδίδου τῇ προσηγορίᾳ, ἢ διακειμένοις ἑτέρως τὸ μὴ εἰδωλολατρεῖν παρήγγειλεν.
Metabas dʼ ek toutōn basileus pragmatōn energōn ēpteto. kai prōta men tois katʼ eparchias dię̄rēmenois ethnesin hēgemonas katepempen, tę̄ sōtēriǭ pistei kathōsiōmenous tous pleious. hosoi dʼ hellēnizein edokoun, toutois thyein apeirēto. ho dʼ autos ēn nomos kai epi tōn hyperkeimenōn tas hēgemonikas archas axiōmatōn, epi te tōn anōtatō kai tēn eparchon dieilēphotōn exousian. ē gar Christianois ousin emprepein edidou tę̄ prosēgorią, ē diakeimenois heterōs to mē eidōlolatrein parēngeilen.
Turning from these matters, the emperor took up active measures. First he sent governors to the nations divided into provinces, most of them dedicated to the saving faith; and those who were thought to follow the Hellenic religion were forbidden to sacrifice. The same law applied to those in ranks above the governorships, to the highest officials and those who held the authority of prefect. If they were Christians, he allowed them to adorn themselves with that name; if they were otherwise disposed, he ordered them not to worship idols.
Notes and citation
Summary: Constantine appointed mostly Christian governors and forbade pagan officials to sacrifice.
- How far Constantine forbade sacrifice is disputed: no such law survives in the legal codes, and the pagan orator Libanius later said he did not ban it.
Cite (SBL): Eusebius, Vit. Const. 2.44.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-44-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-44-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 45
2.45.1Heikel
Εἶτα ἑξῆς δύο κατὰ τὸ αὐτὸ ἐπέμποντο νόμοι, ὁ μὲν εἴργων τὰ μυσαρὰ τῆς κατὰ πόλεις καὶ χώρας τὸ παλαιὸν συντελουμένης εἰδωλολατρείας, ὡς μήτε ἐγέρσεις ξοάνων ποιεῖσθαι τολμᾶν, μήτε μαντείαις καὶ ταῖς ἄλλαις περιεργίαις ἐπιχειρεῖν, μήτε μὴν θύειν καθόλου μηδένα, ὁ δὲ τῶν εὐκτηρίων οἴκων τὰς οἰκοδομὰς ὑψοῦν αὔξειν τε καὶ εἰς πλάτος καὶ μῆκος τὰς ἐκκλησίας τοῦ θεοῦ διαγορεύων, ὡσανεὶ μελλόντων τῷ θεῷ σχεδὸν εἰπεῖν ἁπάντων ανθρώπων τοῦ λοιποῦ προσοικειοῦσθαι τῆς πολυθέου μανίας ἐκποδὼν ἠρμένης.
Eita hexēs dyo kata to auto epemponto nomoi, ho men eirgōn ta mysara tēs kata poleis kai chōras to palaion synteloumenēs eidōlolatreias, hōs mēte egerseis xoanōn poieisthai tolman, mēte manteiais kai tais allais periergiais epicheirein, mēte mēn thyein katholou mēdena, ho de tōn euktēriōn oikōn tas oikodomas hypsoun auxein te kai eis platos kai mēkos tas ekklēsias tou theou diagoreuōn, hōsanei mellontōn tǭ theǭ schedon eipein hapantōn anthrōpōn tou loipou prosoikeiousthai tēs polytheou manias ekpodōn ērmenēs.
Then next, two laws were sent out at the same time. One restrained the abominations of idolatry long practiced in the cities and the countryside, so that no one should dare to set up cult statues, or attempt divination and other occult arts, or indeed sacrifice at all. The other directed that the houses of prayer be built higher and the churches of God be enlarged in breadth and length, as though almost all people were henceforth going to attach themselves to God, now that the madness of polytheism had been removed.
Notes and citation
Summary: Two laws banned idolatrous practices and ordered churches to be enlarged.
- The ban on sacrifice described here is not attested elsewhere and its scope is debated (see the note on 2.44.1).
Cite (SBL): Eusebius, Vit. Const. 2.45.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-45-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-45-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.45.2Heikel
τοιαῦτα γὰρ φρονεῖν τε καὶ γράφειν τοῖς κατὰ τόπον ἄρχουσι βασιλέα ἡ αὐτοῦ περὶ τὸν θεὸν ἐνῆγεν ὁσία, χρημάτων δὲ μὴ φείδεσθαι δόσεως ἀλλʼ ἐξ αὐτῶν τῶν βασιλικῶν θησαυρῶν τὰς ἐπισκευὰς ποιεῖσθαι περιεῖχεν ὁ νόμος. ἐγράφετο δὲ καὶ τοῖς κατὰ πάντα τόπον τῶν ἐκκλησιῶν προέδροις τοιαῦτα, ὁποῖα καὶ ἡμῖν ἐπιστέλλειν ἠξίου, πρώτην ταύτην εἰς ἡμέτερον πρόσωπον γραφὴν διαπεμψάμενος.
toiauta gar phronein te kai graphein tois kata topon archousi basilea hē autou peri ton theon enēgen hosia, chrēmatōn de mē pheidesthai doseōs allʼ ex autōn tōn basilikōn thēsaurōn tas episkeuas poieisthai perieichen ho nomos. egrapheto de kai tois kata panta topon tōn ekklēsiōn proedrois toiauta, hopoia kai hēmin epistellein ēxiou, prōtēn tautēn eis hēmeteron prosōpon graphēn diapempsamenos.
For the emperor's own holiness toward God led him to think and write such things to the local governors; and the law included the provision that they should not spare expense but should make the repairs from the imperial treasuries themselves. Similar letters were written to the presidents of the churches everywhere, such as he also deigned to send to us; this was the first letter he sent to us personally.
Notes and citation
Summary: Church building was to be paid from the imperial treasury; bishops received letters, including Eusebius.
Cite (SBL): Eusebius, Vit. Const. 2.45.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-45-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-45-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 46
2.46.1Heikel
„Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. Ἕως τοῦ παρόντος χρόνου τῆς ἀνοσίου βουλήσεως καὶ τυραννίδος τοὺς ὑπηρέτας τοῦ σωτῆρος θεοῦ διωκούσης, πεπίστευκα καὶ ἀκριβῶς ἐμαυτὸν πέπεικα πασῶν τῶν ἐκκλησιῶν τὰ ἔργα ἢ ὑπὸ ἀμελείας διεφθάρθαι ἢ φόβῳ τῆς ἐπικειμένης ἀδικίας ἐλάττονα τῆς ἀξίας γεγενῆσθαι, ἀδελφὲ προσφιλέστατε.
„Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. Heōs tou parontos chronou tēs anosiou boulēseōs kai tyrannidos tous hypēretas tou sōtēros theou diōkousēs, pepisteuka kai akribōs emauton pepeika pasōn tōn ekklēsiōn ta erga ē hypo ameleias diephtharthai ē phobǭ tēs epikeimenēs adikias elattona tēs axias gegenēsthai, adelphe prosphilestate.
“The Victor Constantine Maximus Augustus to Eusebius. Until the present time, while the unholy will and tyranny were persecuting the servants of God the Savior, I have believed, and am fully convinced, that the buildings of all the churches have either been ruined by neglect or, through fear of the impending injustice, have fallen below their proper dignity, dearest brother.
Notes and citation
Summary: Constantine writes to Eusebius that church buildings have suffered under persecution.
Cite (SBL): Eusebius, Vit. Const. 2.46.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-46-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-46-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.46.2Heikel
νυνὶ δὲ τῆς ἐλευθερίας ἀποδοθείσης καὶ τοῦ δράκοντος ἐκείνου ἀπὸ τῆς τῶν κοινῶν διοικήσεως θεοῦ τοῦ μεγίστου προνοίᾳ ἡμετέρᾳ δʼ ὑπηρεσίᾳ διωχθέντος, ἡγοῦμαι καὶ πᾶσι φανερὰν γεγενῆσθαι τὴν θείαν δύναμιν, καὶ τοὺς ἢ φόβῳ ἢ ἀπιστίᾳ ἁμαρτήμασί τισι περιπεσόντας ἐπιγνόντας τε τὸ ὄντως ὂν ἥξειν ἐπὶ τὴν ἀληθῆ καὶ ὀρθὴν τοῦ βίου κατάστασιν.
nyni de tēs eleutherias apodotheisēs kai tou drakontos ekeinou apo tēs tōn koinōn dioikēseōs theou tou megistou pronoią hēmeterą dʼ hypēresią diōchthentos, hēgoumai kai pasi phaneran gegenēsthai tēn theian dynamin, kai tous ē phobǭ ē apistią hamartēmasi tisi peripesontas epignontas te to ontōs on hēxein epi tēn alēthē kai orthēn tou biou katastasin.
But now that freedom has been restored, and that dragon has been driven from the administration of public affairs by the providence of the greatest God and by our service, I think that the divine power has become manifest to all, and that those who fell into sins through fear or unbelief, having recognized what truly is, will come to the true and right ordering of life.
Rev 12:9 (echo, low confidence)
Notes and citation
Summary: With the “dragon” Licinius removed, the lapsed will return to true life.
- “That dragon” is Licinius; compare Rev 12:9.
Cite (SBL): Eusebius, Vit. Const. 2.46.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-46-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-46-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.46.3Heikel
ὄσων τοίνυν ἢ αὐτὸς προΐστασαι ἐκκλησιῶν ἢ ἄλλους τοὺς κατὰ τόπον προισταμένους ἐπισκόπους πρεσβυτέρους τε ἢ διακόνους οἶσθα, ὑπόμνησον σπουδάζειν περὶ τὰ ἔργα τῶν ἐκκλησιῶν, ἢ ἐπανορθοῦσθαι τὰ ὄντα ἢ εἰς μείζονα αὔξειν ἢ ἔνθα ἂν χρεία ἀπαιτῇ καινὰ ποιεῖν. αἰτήσεις δὲ καὶ αὐτὸς καὶ διὰ σοῦ οἱ λοιποὶ τὰ ἀναγκαῖα παρά τε τῶν ἡγεμονευόντων καὶ τῆς ἐπαρχικῆς τάξεως. τούτοις γὰρ ἐπεστάλη πόσῃ προθυμίᾳ ἐξυπηρετήσασθαι τοῖς ὑπὸ τῆς σῆς ὁσιότητος λεγομένοις. ὁ θεός σε διαφυλάξει, ἀδελφὲ ἀγαπητέ.
osōn toinyn ē autos proïstasai ekklēsiōn ē allous tous kata topon proistamenous episkopous presbyterous te ē diakonous oistha, hypomnēson spoudazein peri ta erga tōn ekklēsiōn, ē epanorthousthai ta onta ē eis meizona auxein ē entha an chreia apaitę̄ kaina poiein. aitēseis de kai autos kai dia sou hoi loipoi ta anankaia para te tōn hēgemoneuontōn kai tēs eparchikēs taxeōs. toutois gar epestalē posę̄ prothymią exypēretēsasthai tois hypo tēs sēs hosiotētos legomenois. ho theos se diaphylaxei, adelphe agapēte.
Therefore, as to all the churches over which you yourself preside, or which you know other bishops, presbyters, or deacons to preside over in their places, remind them to give their attention to the church buildings, either to repair those that exist, or to enlarge them, or, where need requires, to build new ones. You yourself, and the others through you, will request what is necessary from the governors and the prefectural office; for they have been instructed to comply with all eagerness with whatever your Holiness says. God will preserve you, beloved brother.”
Notes and citation
Summary: Eusebius is to have clergy repair, enlarge, or build churches, with costs met by the governors.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; repeated word): προίοταοαι → προΐστασαι; πρεο͂βυτέρους → πρεσβυτέρους; μείςονα → μείζονα; ὑπὸ ὑπὸ → ὑπὸ.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 2.46.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-46-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-46-3) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.46.4Heikel
ταῦτα μὲν οὖν καθʼ ἕκαστον ἔθνος ἐγράφετο τοῖς τῶν ἐκκλησιῶν προεστῶσι, τὰ ἀκόλουθά τε τούτοις πράττειν οἱ τῶν ἐθνῶν ἡγεμόνες ἐκελεύοντο, σὺν πολλῷ τε τάχει διʼ ἔργων ἐχώρει τὰ νενομοθετημένα.
tauta men oun kathʼ hekaston ethnos egrapheto tois tōn ekklēsiōn proestōsi, ta akoloutha te toutois prattein hoi tōn ethnōn hēgemones ekeleuonto, syn pollǭ te tachei diʼ ergōn echōrei ta nenomothetēmena.
These things were written in each province to the heads of the churches, and the provincial governors were ordered to act accordingly; and what had been legislated was put into effect with great speed.
Notes and citation
Summary: The instructions were sent throughout the provinces and quickly carried out.
Cite (SBL): Eusebius, Vit. Const. 2.46.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-46-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-46-4) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 47
2.47.1Heikel
Ἐπιτείνας δʼ ἔτι μᾶλλον ὁ βασιλεὺς τὴν πρὸς τὸν θεὸν ὁσίαν, διδασκαλίαν ἀπελεγκτικὴν τῆς εἰδωλολάτρου πλάνης τῶν πρὸ αὐτοῦ κεκρατηκότων τοῖς κατὰ πᾶν ἔθνος ἐπαρχιώταις κατέπεμπεν, λογιώτερον τοὺς ἀρχομένους προτρέπων τὸν ἐπὶ πάντων θεὸν γνωρί- ζειν αὐτὸν τε τὸν Χριστὸν αὐτοῦ διαρρήδην ἐπιγράφεσθαι σωτῆρα. καὶ ταύτην δὲ τὴν γραφήν, αὐτόγραφον οὐσαν αὐτοῦ μεταληφθεῖσαν δʼ ἐκ τῆς Ῥωμαίων φωνῆς, ἀπολαβεῖν ἀναγκαῖον τῷ παρόντι λόγῳ, ὡς ἂν δοκοῖμεν αὐτοῦ βασιλέως ἐπακούειν ταῖς πάντων ἀνθρώπων ἀκοαῖς τοῦτον ἐκβοῶντος τὸν τρόπον.
Epiteinas dʼ eti mallon ho basileus tēn pros ton theon hosian, didaskalian apelenktikēn tēs eidōlolatrou planēs tōn pro autou kekratēkotōn tois kata pan ethnos eparchiōtais katepempen, logiōteron tous archomenous protrepōn ton epi pantōn theon gnōri- zein auton te ton Christon autou diarrēdēn epigraphesthai sōtēra. kai tautēn de tēn graphēn, autographon ousan autou metalēphtheisan dʼ ek tēs Rhōmaiōn phōnēs, apolabein anankaion tǭ paronti logǭ, hōs an dokoimen autou basileōs epakouein tais pantōn anthrōpōn akoais touton ekboōntos ton tropon.
The emperor, increasing still further his holiness toward God, sent to the provincials of every nation a treatise refuting the idolatrous error of those who had ruled before him, urging his subjects in a more learned way to acknowledge the God over all and openly to enroll Christ himself as their Savior. This writing too, which is his own composition translated from the Latin language, must be included in the present account, so that we may seem to hear the emperor himself proclaiming it in this way in the hearing of all people.
Notes and citation
Summary: Eusebius introduces Constantine's letter to the eastern provinces urging them to acknowledge God and Christ.
Notes on the original text
- Digital text corrected (OCR letter error): βαοιλεὺς → βασιλεὺς; διόασκαλίαν → διδασκαλίαν.
Cite (SBL): Eusebius, Vit. Const. 2.47.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-47-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-47-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 48
2.48.1Heikel
Βασιλέως ἐπιστολὴ κατὰ πάσας τὰς ἐπαρχίας. Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς ἐπαρχιώταις ἀνατολικοῖς. Πάντα μὲν ὅσα τοῖς κυριωτάτοις τῆς φύσεως περιέχεται νόμοις τῆς κατὰ τὴν θείαν διάταξιν προνοίας τε καὶ θεωρίας ἱκανὴν αἴσθησιν τοῖς πᾶσι παρέχει, οὐδὲ ἐστί τις ἀμφιβολία οἱς κατʼ εὐθεῖαν γνώσεως ὁδὸν ἡ διάνοια ἐπʼ ἐκεῖνον ἄγεται τὸν σκοπόν, ὡς ἡ τοῦ ὑγιοῦς λογισμοῦ καὶ τῆς ὄψεως αὐτῆς ἡ ἀκριβὴς κατάληψις μιᾷ ῥοπῇ τῆς ἀληθοῦς ἀρετῆς ἐπὶ τὴν γνῶσιν ἀναφέρει τοῦ θεοῦ. διόπερ πᾶς συνετὸς ἀνὴρ οὐκ ἄν ποτε ταραχθείη τοὺς πολλοὺς ὁρῶν ἐναντίαις προαιρέσεσι φερομένους. 2ἀνόνητος γὰρ ἂν ἡ τῆς ἀρετῆς ἐλάνθανε χάρις, εἰμὴ καταντικρὺ τὸν τῆς διεστραμμένης ἀπονοίας βίον ἡ κακία προυβέβλητο. διὸ τῇ μὲν ἀρετῇ στέφανος πρόκειται, τῆς δὲ κρίσεως αὐθεντεῖ ὁ ὕψιστος θεός. ἐγὼ δʼ ὡς ἔνι μάλιστα φανερῶς περὶ τῶν κατʼ ἐμαυτὸν ἐλπίδων πᾶσιν ὑμῖν ὁμολογήσαι πειράσομαι.”
Basileōs epistolē kata pasas tas eparchias. Nikētēs Kōnstantinos Megistos Sebastos eparchiōtais anatolikois. Panta men hosa tois kyriōtatois tēs physeōs periechetai nomois tēs kata tēn theian diataxin pronoias te kai theōrias hikanēn aisthēsin tois pasi parechei, oude esti tis amphibolia hois katʼ eutheian gnōseōs hodon hē dianoia epʼ ekeinon agetai ton skopon, hōs hē tou hygious logismou kai tēs opseōs autēs hē akribēs katalēpsis mią rhopę̄ tēs alēthous aretēs epi tēn gnōsin anapherei tou theou. dioper pas synetos anēr ouk an pote tarachtheiē tous pollous horōn enantiais proairesesi pheromenous. 2anonētos gar an hē tēs aretēs elanthane charis, eimē katantikry ton tēs diestrammenēs aponoias bion hē kakia proubeblēto. dio tę̄ men aretę̄ stephanos prokeitai, tēs de kriseōs authentei ho hypsistos theos. egō dʼ hōs eni malista phanerōs peri tōn katʼ emauton elpidōn pasin hymin homologēsai peirasomai.”
The emperor's letter to all the provinces. “The Victor Constantine Maximus Augustus to the eastern provincials. Everything contained under the sovereign laws of nature gives all people a sufficient perception of the providence and contemplation belonging to the divine ordering; and there is no doubt, for those whose minds are led toward that goal along the straight road of knowledge, that the exact apprehension of sound reason and of sight itself leads, by a single impulse of true virtue, to the knowledge of God. Therefore no wise man would ever be disturbed to see the many carried away by contrary choices. 2 For the grace of virtue would pass unnoticed and bring no profit, if vice did not set against it the life of perverse madness. Therefore a crown is set before virtue, and the Most High God presides over the judgment. I will try to confess to you all as openly as I can my own hopes.”
Rom 1:20 (echo, low confidence)
Notes and citation
Summary: Constantine's letter to the East begins: nature leads the wise to God, and virtue is crowned by God's judgment.
- This letter, translated from Latin by Constantine's staff, runs through 2.60.
Notes on the original text
- Digital text corrected (OCR letter error): Σεβαοτὸς → Σεβαστὸς.
Cite (SBL): Eusebius, Vit. Const. 2.48.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-48-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-48-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 49
2.49.1Heikel
„Ἔσχον ἔγωγε τοὺς πρὸς τούτου γενομένους αὐτοκράτορας διὰ τὸ τῶν τρόπων ἄγριον ἀποσκλήρους, μόνος δʼ ὁ πατὴρ ὁ ἐμὸς ἡμερότητος ἔργα μετεχειρίζετο, μετὰ θαυμαστῆς εὐλαβίας ἐν πάσαις ταῖς ἑαυτοῦ πράξεσι τὸν σωτῆρα θεὸν ἐπικαλούμενος. ὅσοι δὲ λοιποί οὐχ ὑγιαίνοντες τὰς φρένας ἀγριότητος μᾶλλον ἢ πραότητος ἐπεμέλοντο, καὶ ταύτην ἔτρεφον ἀφθόνως, ἐπὶ τῶν ἰδίων καιρῶν τὸν ἀληθῆ λόγον διαστρέφοντες, τῆς δὲ πονηρίας αὐτοῖς ἡ δεινότης εἰς τοσοῦτον ἐξήπτετο, ὡς πάντων ὁμοῦ τῶν θείων τε καὶ ἀνθρωπίνων πραγμάτων εἰρηνευομένων ἐμφυλίους ὑπʼ ἐκείνων πολέμους ἀναρριπίζεσθαι.”
„Eschon egōge tous pros toutou genomenous autokratoras dia to tōn tropōn agrion aposklērous, monos dʼ ho patēr ho emos hēmerotētos erga metecheirizeto, meta thaumastēs eulabias en pasais tais heautou praxesi ton sōtēra theon epikaloumenos. hosoi de loipoi ouch hygiainontes tas phrenas agriotētos mallon ē praotētos epemelonto, kai tautēn etrephon aphthonōs, epi tōn idiōn kairōn ton alēthē logon diastrephontes, tēs de ponērias autois hē deinotēs eis tosouton exēpteto, hōs pantōn homou tōn theiōn te kai anthrōpinōn pragmatōn eirēneuomenōn emphylious hypʼ ekeinōn polemous anarripizesthai.”
“I regarded the emperors before this one as harsh because of the savagery of their ways; only my father practiced works of gentleness, calling with wonderful reverence on God the Savior in all his actions. All the rest, not being sound of mind, cultivated savagery rather than gentleness and fostered it abundantly, perverting the true doctrine in their own times; and their dreadful wickedness was inflamed to such a pitch that, while all things divine and human were at peace, civil wars were fanned into flame by them.”
Notes and citation
Summary: Constantine contrasts the savage emperors with his gentle father, who called on God.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); repeated word fragment): ἴγωγε → ἔγωγε; πράζεσι → πράξεσι; ποί ποί → ποί; ἐκίνων → ἐκείνων.
Cite (SBL): Eusebius, Vit. Const. 2.49.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-49-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-49-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 50
2.50.1Heikel
„Τὸν Ἀπόλλω τὸ τηνικαῦτα ἔφασαν ἐξ ἄντρου τινὸς καὶ σκοτίου μυχοῦ οὐχὶ δʼ ἐξ ἀνθρώπου χρῆσαι, ὡς ἄρα οἱ ἐπὶ τῆς γῆς δίκαιοι ἐμπόδιον εἶεν τοῦ ἀληθεύειν αὐτόν, καὶ διὰ τοῦτο ψευδεῖς τῶν τριπόδων τὰς μαντείας ποιεῖσθαι. τοῦτο γάρ τοι ἡ ἱερεία αὐτοῦ, κατηφεῖς τοὺς πλοκάμους ἀνεῖσα ὑπὸ μανίας τʼ ἐλαυνομένη, τὸ ἐν ἀνθρώποις κακὸν ἀπωδύρετο. ἀλλʼ ἴδωμεν ταῦτα εἰς ὁποῖον τέλος ἐξώκειλε.
„Ton Apollō to tēnikauta ephasan ex antrou tinos kai skotiou mychou ouchi dʼ ex anthrōpou chrēsai, hōs ara hoi epi tēs gēs dikaioi empodion eien tou alētheuein auton, kai dia touto pseudeis tōn tripodōn tas manteias poieisthai. touto gar toi hē hiereia autou, katēpheis tous plokamous aneisa hypo manias tʼ elaunomenē, to en anthrōpois kakon apōdyreto. allʼ idōmen tauta eis hopoion telos exōkeile.
“At that time they said that Apollo had given an oracle, from some cave and dark recess and not through a human being, saying that the righteous on earth were preventing him from telling the truth, and that for this reason he was making the oracles from the tripods false. This was why his priestess, letting her hair hang down in dejection and driven by frenzy, lamented this evil among mankind. But let us see to what end this ran aground.”
Notes and citation
Summary: Constantine recalls an oracle of Apollo complaining that “the righteous on earth” prevented true prophecy.
- Lactantius (Deaths of the Persecutors 11.7) also says that Apollo's oracle at Miletus (Didyma) was consulted before the persecution of 303.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.50.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-50-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-50-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 51
2.51.1Heikel
Σὲ νῦν τὸν ὕψιστον θεὸν καλῶ· ἠκρούμην τότε κομιδῆ παῖς ἔτι ὑπάρχων, πῶς ὁ κατʼ ἐκεῖνο καιροῦ παρὰ τοῖς Ῥωμαίων αὐτοκράτορσιν ἔχων τὰ πρωτεῖα, δείλαιος, ἀληθῶς δείλαιος, πλάνῃ τὴν ψυχὴν ἠπατημένος, παρὰ τῶν δορυφορούντων αὐτόν, τίνες ἄρα εἶεν οἱ πρὸς τῇ γῇ δίκαιοι, πολυπραγμονῶν ἐπυνθάνετο, καί τις τῶν περὶ αὐτὸν θυηπόλων ἀποκριθείς, Χριστιανοὶ δήπουθεν, ἔφη. ὁ δὲ τὴν ἀπόκρισιν ὥσπερ τι βροχθίσας μέλι τὰ κατὰ τῶν ἀδικημάτων εὑρεθέντα ξίφη κατὰ τῆς ἀνεπιλήπτου ὁσιότητος ἐξέτεινεν. αὐτίκα δὴ οὖν διατάγματα λύθρων μιαιφόνοις ὡς εἰπεῖν ἀκωκαῖς συνέταττε, τοῖς τε δικασταῖς τὴν κατὰ φύσιν ἀγχίνοιαν εἰς εὕρεσιν κολαστηρίων καινοτέρων ἐκτείνειν παρεκελεύετο.”
Se nyn ton hypsiston theon kalō; ēkroumēn tote komidē pais eti hyparchōn, pōs ho katʼ ekeino kairou para tois Rhōmaiōn autokratorsin echōn ta prōteia, deilaios, alēthōs deilaios, planę̄ tēn psychēn ēpatēmenos, para tōn doryphorountōn auton, tines ara eien hoi pros tę̄ gę̄ dikaioi, polypragmonōn epynthaneto, kai tis tōn peri auton thyēpolōn apokritheis, Christianoi dēpouthen, ephē. ho de tēn apokrisin hōsper ti brochthisas meli ta kata tōn adikēmatōn heurethenta xiphē kata tēs anepilēptou hosiotētos exeteinen. autika dē oun diatagmata lythrōn miaiphonois hōs eipein akōkais synetatte, tois te dikastais tēn kata physin anchinoian eis heuresin kolastēriōn kainoterōn ekteinein parekeleueto.”
“I call now on you, the Most High God. I heard at that time, when I was still quite a boy, how the man who then held first place among the Roman emperors — wretched, truly wretched, his soul deceived by error — inquired curiously of his guards who these righteous on earth might be; and one of the sacrificing priests about him answered, ‘The Christians, surely.’ He, gulping down the answer like honey, stretched out the swords devised for punishing crimes against blameless holiness. At once he drew up edicts of blood, written, one might say, with murderous sword-points, and urged the judges to exert their natural ingenuity in inventing newer punishments.”
Notes and citation
Summary: Diocletian, told that the “righteous” were the Christians, began the persecution.
- The senior emperor is Diocletian. Constantine was probably older than “a boy” in 303; his birth date is uncertain.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.51.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-51-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-51-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 52
2.52.1Heikel
„Ἦν τότε, ἦν ἰδεῖν, μεθʼ ὅσης ἐξουσίας ἡ σεμνότης ἐκείνη τῆς θεοσεβείας τῇ τῆς ὠμότητος συνεχείᾳ οὐ τὰς τυχούσας ἐφʼ ἑκάστης ἡμέρας ὕβρεις ὑφίστατο, σωφροσύνη δʼ ἣν τῶν πολεμίων οὐδεὶς ἠδίκησε πώποτε ὀργίλων πολιτῶν παροινίας πάρεργον ἐγίγνετο. ποῖον πῦρ ποῖαι βάσανοι ποῖον στρεβλωτηρίων εἶδος οὐχὶ παντὶ σώματι καὶ ἡλικίᾳ πάσῃ ἀδιακρίτως προσήγετο; τὸ τηνικαῦτα ἐδάκρυε μὲν ἀναμφιβόλως ἡ γῆ, ὁ δὲ τὰ σύμπαντα περιέχων κόσμος τῷ λύθρω χραινόμενος ἀπεκλάετο, ἥ γε μὴν ἡμέρα αὐτὴ τῷ πένθει τοῦ θεάματος ἐνεκαλύπτετο.”
„Ēn tote, ēn idein, methʼ hosēs exousias hē semnotēs ekeinē tēs theosebeias tę̄ tēs ōmotētos synecheią ou tas tychousas ephʼ hekastēs hēmeras hybreis hyphistato, sōphrosynē dʼ hēn tōn polemiōn oudeis ēdikēse pōpote orgilōn politōn paroinias parergon egigneto. poion pyr poiai basanoi poion streblōtēriōn eidos ouchi panti sōmati kai hēlikią pasę̄ adiakritōs prosēgeto? to tēnikauta edakrye men anamphibolōs hē gē, ho de ta sympanta periechōn kosmos tǭ lythrō chrainomenos apeklaeto, hē ge mēn hēmera autē tǭ penthei tou theamatos enekalypteto.”
“Then, then it could be seen with what license that venerable godliness suffered, day after day, no ordinary outrages through the continual cruelty; and chastity, which no enemy had ever violated, became the sport of the drunken violence of angry citizens. What fire, what tortures, what kind of rack was not applied to every body and every age without distinction? Then the earth undoubtedly wept, the world that encompasses all things, stained with gore, lamented, and the very daylight was veiled in mourning at the sight.”
Notes and citation
Summary: Constantine describes the cruelty of the persecution, which spared no one.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Vit. Const. 2.52.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-52-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-52-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 53
2.53.1Heikel
„Ἀλλὰ τί ταῦτα; αὐχοῦσι νῦν ἐπʼ ἐκείνοις οἱ βάρβαροι οἱ τοὺς κατʼ ἐκεῖνο καιροῦ ἐξ ἡμῶν φεύγοντας ὑποδεδεγμένοι καὶ φιλανθρώπῳ τηρήσαντες αἰχμαλωσίᾳ ὅτι οὐ μόνον τῆν· σωτηρίαν ἀλλὰ καὶ τὰ τῆς σεμνότητος αὐτοῖς κατέστησαν ἐν ἀσφαλείᾳ ἔχειν καὶ νῦν τὸ Ῥωμαίων γένος κηλῖδα ταύτην διηνεκῆ φέρει, ἣν οἱ κατʼ ἐκεῖνο καιροῦ τῆς Ῥωμαϊκῆς οἰκουμένης ἐλαυνόμενοι χριστιανοὶ καὶ βαρβάροις προσφεύγοντες προσετρίψαντο.”
„Alla ti tauta? auchousi nyn epʼ ekeinois hoi barbaroi hoi tous katʼ ekeino kairou ex hēmōn pheugontas hypodedegmenoi kai philanthrōpǭ tērēsantes aichmalōsią hoti ou monon tēn; sōtērian alla kai ta tēs semnotētos autois katestēsan en asphaleią echein kai nyn to Rhōmaiōn genos kēlida tautēn diēnekē pherei, hēn hoi katʼ ekeino kairou tēs Rhōmaïkēs oikoumenēs elaunomenoi christianoi kai barbarois prospheugontes prosetripsanto.”
“But what of it? The barbarians now pride themselves on it, who at that time received those fleeing from us and kept them in a humane captivity, since they secured for them not only safety but also the untroubled practice of their religion. And the Roman race now bears this lasting stain, which the Christians who were then driven out of the Roman world and fled to the barbarians fastened upon it.”
Notes and citation
Summary: Christians who fled to the barbarians found kindness there, to Rome's lasting shame.
Notes on the original text
- Digital text corrected (repeated word fragment): φιλανθρώπῳ ανθρώπῳ → φιλανθρώπῳ.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.53.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-53-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-53-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 54
2.54.1Heikel
„Ἀλλὰ τί τῶν θρήνων ἐκείνων καὶ τοῦ κοινοῦ τῆς οἰκουμένης πένθους ἐπὶ πλέον μεμνῆσθαί με δεῖ; οἴχονται λοιπὸν καὶ ἐκεῖνοι οἱ τοῦ μύσους αὐθένται, πρὸς διηνεκῆ κόλασιν τοῖς Ἀχέροντος βαράθροις ἐκδοθέντες, σὺν αἰσχρῷ τέλει. πολέμοις γὰρ ἐμφυλίοις καταμιγέντες οὔτʼ ὄνομα οὔτε γένος αὐτῶν καταλελοίπασιν. ὃ δὴ οὐκ ἂν αὐτοῖς συμβεβήκει, εἰ μὴ ἡ ἀσεβὴς ἐκείνη τῶν τοῦ Πυθίου χρηστηρίων μαντεία κίβδηλον δύναμιν ἐσχήκει.”
„Alla ti tōn thrēnōn ekeinōn kai tou koinou tēs oikoumenēs penthous epi pleon memnēsthai me dei? oichontai loipon kai ekeinoi hoi tou mysous authentai, pros diēnekē kolasin tois Acherontos barathrois ekdothentes, syn aischrǭ telei. polemois gar emphyliois katamigentes outʼ onoma oute genos autōn kataleloipasin. ho dē ouk an autois symbebēkei, ei mē hē asebēs ekeinē tōn tou Pythiou chrēstēriōn manteia kibdēlon dynamin eschēkei.”
“But why should I dwell any further on those laments and the common mourning of the world? Gone now are the authors of that pollution, handed over with a shameful end to everlasting punishment in the pits of Acheron. Entangled in civil wars, they have left behind neither name nor family. This would not have happened to them, had not that impious divination of the Pythian oracles possessed a counterfeit power.”
Notes and citation
Summary: The persecutors perished without descendants, misled by the oracles of Apollo.
- Acheron, a river of the underworld in Greek myth, stands for the place of punishment.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 2.54.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-54-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-54-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 55
2.55.1Heikel
„Σὲ νῦν τὸν μέγιστον θεὸν παρακαλῶ· εἴης πρᾶός τε καὶ εὐμενὴς τοῖς σοῖς ἀνατολικοῖς, εἴης πᾶσι τοῖς σοῖς ἐπαρχιώτις ὑπὸ χρονίου συμφορᾶς συντριβεῖσι, διʼ ἐμοῦ τοῦ σοῦ θεράποντος ὀρέγων ἴασιν. καὶ ταῦτά γε αἰτῶ οὐκ ἀπεικότως, ὦ δέσποτα τῶν ὅλων, ἅγιε θεέ· ταῖς σαῖς γὰρ ὑφηγήσεσιν ἐνεστησάμην σωτηριώδη πράγματα καὶ διήνυσα, τὴν σὴν σφραγῖδα πανταχοῦ προβαλλόμενος καλλινίκου ἡγησάμην στρατοῦ· κἄν πού τις τῶν δημοσίων καλῇ χρεία, τοῖς αὐτοῖς τῆς σῆς ἀρετῆς ἑπόμενος συνθήμασιν ἐπὶ τοὺς πολεμίους πρόειμι.
„Se nyn ton megiston theon parakalō; eiēs praos te kai eumenēs tois sois anatolikois, eiēs pasi tois sois eparchiōtis hypo chroniou symphoras syntribeisi, diʼ emou tou sou therapontos oregōn iasin. kai tauta ge aitō ouk apeikotōs, ō despota tōn holōn, hagie thee; tais sais gar hyphēgēsesin enestēsamēn sōtēriōdē pragmata kai diēnysa, tēn sēn sphragida pantachou proballomenos kallinikou hēgēsamēn stratou; kan pou tis tōn dēmosiōn kalę̄ chreia, tois autois tēs sēs aretēs hepomenos synthēmasin epi tous polemious proeimi.
“I now entreat you, the greatest God: be gentle and gracious to your easterners; be gracious to all your provincials who have been crushed by long calamity, offering them healing through me, your servant. And I ask this not without reason, O Lord of all, holy God: for under your guidance I undertook and accomplished saving deeds; putting forward your seal everywhere, I led a victorious army; and whenever any public need calls, I go out against the enemy following the same tokens of your power.
Notes and citation
Summary: Constantine prays for God's mercy on the East, recalling that he fought under God's sign.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); repeated word fragment): ὀρέων → ὀρέγων; καλλινίκου νίκου → καλλινίκου.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 2.55.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-55-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-55-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.55.2Heikel
διὰ ταῦτά τοι ἀνέθηκά σοι τὴν ἐμαυτοῦ ψυχὴν ἔρωτι καὶ φόβῳ καθαρῶς ἀνακραθεῖσαν· τὸ μὲν γὰρ ὄνομά σου γνησίως ἀγαπῶ, τὴν δὲ δύναμιν εὐλαβοῦμαι, ἣν πολλοῖς τεκμηρίοις ἔδειξας καὶ τὴν ἐμὴν πίστιν βεβαιοτέραν εἰργάσω. ἐπείγομαι γοῦν καὶ τοὺς ὤμους αὐτὸς ὑποσχὼν τοὺς ἐμοὺς τὸν ἁγιώτατόν σοι οἶκον ἀνανεώσασθαι, ὃν οἱ μυσαροὶ ἐκεῖνοι καὶ ἀσεβέστατοι τῷ ἀτοπήματι τῆς καθαιρέσεως ἐλυμήναντο.“
dia tauta toi anethēka soi tēn emautou psychēn erōti kai phobǭ katharōs anakratheisan; to men gar onoma sou gnēsiōs agapō, tēn de dynamin eulaboumai, hēn pollois tekmēriois edeixas kai tēn emēn pistin bebaioteran eirgasō. epeigomai goun kai tous ōmous autos hyposchōn tous emous ton hagiōtaton soi oikon ananeōsasthai, hon hoi mysaroi ekeinoi kai asebestatoi tǭ atopēmati tēs kathaireseōs elymēnanto.“
For this reason I have dedicated to you my own soul, purely blended of love and fear; for I sincerely love your name and revere your power, which you have shown by many proofs, and so have made my faith firmer. I am hastening, then, putting my own shoulders to the task, to restore your most holy house, which those abominable and most impious men have damaged by the outrage of its destruction.”
Notes and citation
Summary: Constantine dedicates his soul to God and promises to rebuild the churches.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): ἀγπῶ → ἀγαπῶ.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 2.55.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-55-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-55-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 56
2.56.1Heikel
„Εἰρηνεύεσθαι σου τὸν λαὸν καὶ ἀστασίαστον μένειν ἐπῖθυμῶ ὑπὲρ τοῦ κοινοῦ τῆς οίκουμένης καὶ τοῦ πάντων ἀνθρώπων χρησίμου. ὁμοίαν τοὶς πιστεύουσιν οἱ πλανώμενοι χαίροντες λαμβανέτωσαν εἰρήνης τε καὶ ἡσυχίας ἀπόλαυσιν. αὓτη γὰρ ἡ τῆς κοινωνίας γλυκώτης κἀκείνους ἐπανορθώσασθαι καὶ πρὸς τὴν εύθεῖαν ἀγαγεῖν ὁδὸν ἰσχύσει. μηδεὶς τὸν ἕτερον παρενοχλείτω· ἕκαστος ὅπερ ἡ ψυχὴ βούλεται κατεχέτω, τούτῳ κατακεχρήσθω.
„Eirēneuesthai sou ton laon kai astasiaston menein epithymō hyper tou koinou tēs oikoumenēs kai tou pantōn anthrōpōn chrēsimou. homoian tois pisteuousin hoi planōmenoi chairontes lambanetōsan eirēnēs te kai hēsychias apolausin. hautē gar hē tēs koinōnias glykōtēs kakeinous epanorthōsasthai kai pros tēn eutheian agagein hodon ischysei. mēdeis ton heteron parenochleitō; hekastos hoper hē psychē bouletai katechetō, toutǭ katakechrēsthō.
“I desire that your people be at peace and remain free of strife, for the common good of the world and the benefit of all people. Let those who are in error, as well as those who believe, gladly receive the same enjoyment of peace and quiet. For this very sweetness of fellowship will be able to correct them too and lead them to the straight way. Let no one molest another; let each keep what his soul wishes, and make full use of it.
Notes and citation
Summary: Constantine grants peace to pagans as well as Christians: no one is to molest another over religion.
- This is Constantine's own statement of toleration for those who keep to the old religion.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): Εἰρηνεύεσθαίι → Εἰρηνεύεσθαι.
Cite (SBL): Eusebius, Vit. Const. 2.56.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-56-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-56-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.56.2Heikel
τοὺς δʼ εὖ φρονοῦντας πεπεῖσθαι χρή, ὡς οὗτοι μόνοι ἁγίως καὶ καθαρῶς βιώσονται, οὗς αὐτὸς καλεῖς ἐπαναπαύεσθαι τοῖς σοῖς ἁγίοις νόμοις. οἱ δʼ ἑαυτοὺς ἀφέλκοντες ἐχόντων βουλόμενοι τὰ τῆς ψευδολογίας τεμένη· ἡμεῖς ἔχομεν τὸν φαιδρότατον τῆς σῆς ἀληθείας οἶκον. ὅπερ κατὰ φύσιν δέδωκας, τοῦτο κἀκείνοις εὐχόμεθα, ἵνα δηλαδὴ διὰ τῆς κοινῆς ὁμονοίας καὶ αὐτοὶ τὴν θυμηδίαν ἀναφέρωνται.“
tous dʼ eu phronountas pepeisthai chrē, hōs houtoi monoi hagiōs kai katharōs biōsontai, hous autos kaleis epanapauesthai tois sois hagiois nomois. hoi dʼ heautous aphelkontes echontōn boulomenoi ta tēs pseudologias temenē; hēmeis echomen ton phaidrotaton tēs sēs alētheias oikon. hoper kata physin dedōkas, touto kakeinois euchometha, hina dēladē dia tēs koinēs homonoias kai autoi tēn thymēdian anapherōntai.“
But those of sound mind must be convinced that only those will live holy and pure lives whom you yourself call to rest upon your holy laws. As for those who hold themselves aloof, let them keep, if they wish, their precincts of falsehood; we have the most radiant house of your truth, which you have given us by nature. We pray that they too may have the same, so that they also may gain the same joy through common concord.”
Notes and citation
Summary: Pagans may keep their temples; Christians pray that they too will share the truth.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): αὐτοὶς → αὐτοὶ.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 2.56.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-56-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-56-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 57
2.57.1Heikel
„Οὐδὲ γάρ ἐστι καινὸν οὐδέ τι νεώτερον τὸ καθʼ ἡμᾶς, ἀλλʼ ἐξ οὗπερ τὴν τῶν ὃστι διακόσμησιν παγίως γεγενῆσθαι πεπιστεύκαμεν, μετὰ τοῦ πρέποντός σοι σεβάσματος τοῦτο παρεκελεύσω, ἐσφάλη δὲ τὸ ἀνθρώπινον γένος πλάναις παντοίαις παρηγμένον· ἀλλὰ σὺ γε διὰ τοῦ σοῦ υἱοῦ, ἵνα μὴ τὸ κακὸν ἐπὶ πλέον ἐπιβρίσῃ, καθαρὸν φῶς ἀνασχὼν ὑπέμηνσας περὶ σεαυτοῦ τοὺς πάντας.“
„Oude gar esti kainon oude ti neōteron to kathʼ hēmas, allʼ ex houper tēn tōn hosti diakosmēsin pagiōs gegenēsthai pepisteukamen, meta tou prepontos soi sebasmatos touto parekeleusō, esphalē de to anthrōpinon genos planais pantoiais parēgmenon; alla sy ge dia tou sou huiou, hina mē to kakon epi pleon epibrisę̄, katharon phōs anaschōn hypemēnsas peri seautou tous pantas.“
“For our religion is nothing new or recent; but ever since, as we believe, the ordering of the universe was firmly established, you enjoined it, together with the worship befitting you. But the human race fell, led astray by all kinds of errors; yet you, through your Son, so that evil might not weigh down still more heavily, raised up a pure light and reminded all people of yourself.”
Notes and citation
Summary: True religion is as old as creation; when mankind strayed, God sent his Son as a light.
- τῶν ὃστι is garbled in the digital text; probably τῶν ὅλων, “the universe.”
Topics: Christology
Cite (SBL): Eusebius, Vit. Const. 2.57.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-57-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-57-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 58
2.58.1Heikel
„Αἱ σαὶ πράξεις ταῦτα πιστοῦνται· τὸ σὸν κράτος ἀθώους ἡμᾶς καὶ πιστοὺς ἐργάζεται, ἥλιος καὶ σελήνη ἔννομον ἔχουσι τὴν πορείαν, οὐδε τα ἄστρα ἄτακτον ἔχει τὴν τοῦ κοσμικοῦ κύκλου περιφοράν· αἱ τῶν καιρῶν ἀμοιβαί νομίμως ἀνακυκλοῦνται, ἡ τῆς γῆς ἑδραία στάσις τῷ σῷ λόγῳ συνέστηκε, καὶ τὸ πνεῦμα κατὰ τὸν ἐπιταχθέντα θεσμὸν ποιεῖται τὴν κίνησιν, ἥ τε τῶν ὑδάτων φορὰ θέουσα πρόεισιν ἀπλέτου ῥεύματος μέτρῳ, ἡ θάλασσα ὅροις ἐμπεριέχεται πεπηγόσι, καὶ ὅ τι ἂν τῇ γῇ καὶ τῷ ὠκεανῷ συμπαρεκτείνηται, τοῦτο πᾶν θαυμασταῖς τισι καὶ χρησίμοις τεχνάζεται πολυτελείαις.
„Hai sai praxeis tauta pistountai; to son kratos athōous hēmas kai pistous ergazetai, hēlios kai selēnē ennomon echousi tēn poreian, oude ta astra atakton echei tēn tou kosmikou kyklou periphoran; hai tōn kairōn amoibai nomimōs anakyklountai, hē tēs gēs hedraia stasis tǭ sǭ logǭ synestēke, kai to pneuma kata ton epitachthenta thesmon poieitai tēn kinēsin, hē te tōn hydatōn phora theousa proeisin apletou rheumatos metrǭ, hē thalassa horois emperiechetai pepēgosi, kai ho ti an tę̄ gę̄ kai tǭ ōkeanǭ symparekteinētai, touto pan thaumastais tisi kai chrēsimois technazetai polyteleiais.
“Your works confirm this. Your might makes us innocent and faithful. Sun and moon keep their lawful course; the stars do not move in disorder around the circuit of the heavens; the changes of the seasons revolve according to law; the firm station of the earth was established by your word; the wind makes its movement according to the ordinance laid on it; the flow of the waters runs on in the measure of a boundless stream; the sea is held within fixed bounds; and whatever stretches alongside earth and ocean is all contrived with wonderful and useful richness.
Ps 104:9 (103:9 LXX) (echo, low confidence) · Job 38:11 (echo, low confidence)
Notes and citation
Summary: The order of the heavens, the seasons, the earth, and the sea testifies to God.
- The fixed bounds of the sea recall Ps 104:9 and Job 38:10–11.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ἅλιος → ἥλιος; ποιεῖτα → ποιεῖται.
Cite (SBL): Eusebius, Vit. Const. 2.58.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-58-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-58-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.58.2Heikel
ὅπερ εἰ μὴ κατὰ κρίσιν τῆς σῆς βουλήσεως ἐπράττετο, ἀναμφιβόλως ἂν ἡ τοσαύτη διαφορὰ καὶ ἡ πολλή τῆς ἐξουσίας διάκρισις παντὶ τῷ βίῳ καὶ τοῖς πράγμασιν ἐλυμήνατο. οἱ γὰρ πρὸς ἑαυτοὺς μαχεσθέντες χαλεπώτερον ἂν τὸ ἀνθρώπινον κατέβλαψαν γένος· ὅπερ καὶ μὴ ὁρώμενοι πράττουσιν.“
hoper ei mē kata krisin tēs sēs boulēseōs epratteto, anamphibolōs an hē tosautē diaphora kai hē pollē tēs exousias diakrisis panti tǭ biǭ kai tois pragmasin elymēnato. hoi gar pros heautous machesthentes chalepōteron an to anthrōpinon kateblapsan genos; hoper kai mē horōmenoi prattousin.“
If this were not done by the decision of your will, beyond doubt such great diversity and such wide distribution of power would have ruined all life and its affairs. For the forces that have fought among themselves would have harmed the human race more grievously — as they do even now, though unseen.”
Notes and citation
Summary: Without God's will the warring forces of the world would destroy mankind.
Notes on the original text
- Digital text corrected (OCR letter error): κατέωλαψαν → κατέβλαψαν.
Cite (SBL): Eusebius, Vit. Const. 2.58.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-58-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-58-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 59
2.59.1Heikel
„Ἀλλὰ χάρις σοι πλείστη, δέσποτα τῶν ἁπάντων, μέγιστε θεέ· ὅσον γὰρ διαφόροις σπουδάσμασιν ἡ ἀνθρωπότης γνωρίζεται, τοσούτῳ τὰ τοῦ θείου λόγου συνίσταται μαθήματα. πλὴν ὅστις αὑτὸν θεραπεύεσθαι κωλύει, ἄλλῳ τοῦτο μὴ λογιζέσθω· ἡ γὰρ ἰατρικὴ τῶν ἰαμάτων προκαθέζεται ἅπασιν εἰς τουμφανὲς προκειμένη. μόνον μή τις καταβλαπτέτω τοῦθʼ ὅπερ ἄχραντον εἶναι τὰ πράγματα παρεγγυᾷ. χρησώμεθα τοίνυν ἅπαντες ἄνθρωποι τῇ τοῦ δοθέντος ἀγαθοῦ συγκληρίᾳ, τουτέστι τῷ τῆς εἰρήνης καλῷ, χωρίζοντες δηλαδὴ τὴν συνείδησιν ἀπὸ παντὸς ἐναντίου.
„Alla charis soi pleistē, despota tōn hapantōn, megiste thee; hoson gar diaphorois spoudasmasin hē anthrōpotēs gnōrizetai, tosoutǭ ta tou theiou logou synistatai mathēmata. plēn hostis hauton therapeuesthai kōlyei, allǭ touto mē logizesthō; hē gar iatrikē tōn iamatōn prokathezetai hapasin eis toumphanes prokeimenē. monon mē tis katablaptetō touthʼ hoper achranton einai ta pragmata parengyą. chrēsōmetha toinyn hapantes anthrōpoi tę̄ tou dothentos agathou synklērią, toutesti tǭ tēs eirēnēs kalǭ, chōrizontes dēladē tēn syneidēsin apo pantos enantiou.
“But greatest thanks to you, Lord of all, greatest God: for the more humanity is known by its various pursuits, the more firmly the teachings of the divine word are established. But whoever keeps himself from being healed, let him not blame this on another; for the healing art of remedies is set before all, lying open to view. Only let no one harm what the facts themselves assure us to be undefiled. Let all people, then, make use of their share in the good that has been given, that is, the blessing of peace, keeping their conscience apart from all that is contrary.
Notes and citation
Summary: The remedy of the divine word is open to all; let all share in peace.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): συνίσταταζι → συνίσταται; δυνείδησιν → συνείδησιν.
Cite (SBL): Eusebius, Vit. Const. 2.59.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-59-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-59-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 60
2.60.1Heikel
Πλὴν ἕκαστος ὅπερ πείσας ἑαυτὸν ἀναδέδεκται, τούτῳ τὸν ἕτερον μὴ καταβλαπτέτω· ὅπερ θάτερος εἶδέν τε καὶ ἐνόησεν, τούτῳ τὸν πλησίον εἰ μὲν γενέσθαι δυνατόν ὡφελείτω, εἰ δʼ ἀδύνατον παραπεμπέσθω. ἀλλο γάρ ἐστι τὸ τὸν ὑπὲρ ἀθανασίας ἆθλον ἑκουσίως ἐπαναιρεῖσθαι, ἄλλο τὸ μετὰ τιμωρίας ἐπαναγκάζειν. ταῦτα εἶπον, ταῦτα διεξήλθον μακρότερον ἢ ὁδὸν τῆς ἐμῆς ἐπιεικείας ἀπαιτεῖ σκοπός, ἐπειδὴ τὴν τῆς ἀληθείας ἀποκρύψασθαι πίστιν οὐκ ἐβουλόμην, μάλισθ ὅτι τινὲς ὡς ἀκούω φασὶ τῶν ναῶν περιῃρῆσθαι τὰ ἔθη καὶ τοῦ σκότους τὴν ἐξουσίαν· ὅπερ συνεβούλευσα ἂν πᾶσιν ἀνθρώποις, εἰ μὴ τῆς μοχθηρᾶς πλάνης ἡγησάμην βίαιος ἐπανάστασις ἐπὶ βλάβῃ τῆς κοινῆς σωτηρίας ἀμέτρως ταῖς ἐνίων ψυχαῖς ἐμπεπήγει.“
Plēn hekastos hoper peisas heauton anadedektai, toutǭ ton heteron mē katablaptetō; hoper thateros eiden te kai enoēsen, toutǭ ton plēsion ei men genesthai dynaton hōpheleitō, ei dʼ adynaton parapempesthō. allo gar esti to ton hyper athanasias athlon hekousiōs epanaireisthai, allo to meta timōrias epanankazein. tauta eipon, tauta diexēlthon makroteron ē hodon tēs emēs epieikeias apaitei skopos, epeidē tēn tēs alētheias apokrypsasthai pistin ouk eboulomēn, malisth hoti tines hōs akouō phasi tōn naōn perię̄rēsthai ta ethē kai tou skotous tēn exousian; hoper synebouleusa an pasin anthrōpois, ei mē tēs mochthēras planēs hēgēsamēn biaios epanastasis epi blabę̄ tēs koinēs sōtērias ametrōs tais eniōn psychais empepēgei.“
But let no one harm another with that of which he has persuaded himself. What one has seen and understood, let him use to help his neighbor, if possible; if not, let him leave it be. For it is one thing to take up willingly the contest for immortality, another to compel it by punishment. I have said these things and gone through them at greater length than the aim of my clemency requires, because I did not wish to conceal my faith in the truth, especially since some, I hear, are saying that the customs of the temples and the power of darkness have been abolished. I would indeed have advised this to all people, were it not that the violent resistance of wicked error was immoderately fixed in the souls of some, to the harm of the common salvation.”
Notes and citation
Summary: Faith must not be forced; Constantine would urge the end of temple worship, but will not compel it.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); stray digit): καταβλαπτέω → καταβλαπτέτω; ἄλλο9 → ἄλλο.
Cite (SBL): Eusebius, Vit. Const. 2.60.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-60-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-60-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 61
2.61.1Heikel
Τοιαῦτα βασιλεὺς ὡσανεὶ θεοῦ μεγαλοφωνότατος κήρυξ τοῖς ἐπαρχιώταις ἅπασι διʼ οἰκείου προσεφώνει γράμματος, δαιμονικῆς μὲν ἀπείργων τοὺς ἀρχομένους πλάνης, τὴν δʼ ἀληθῆ μετιέναι θεοσέβειαν ἐγκελευόμενος.
Toiauta basileus hōsanei theou megalophōnotatos kēryx tois eparchiōtais hapasi diʼ oikeiou prosephōnei grammatos, daimonikēs men apeirgōn tous archomenous planēs, tēn dʼ alēthē metienai theosebeian enkeleuomenos.
Such were the words that the emperor, like a most loud-voiced herald of God, addressed to all the provincials in his own letter, restraining his subjects from demonic error and urging them to pursue true godliness.
Notes and citation
Summary: Eusebius concludes the letter to the eastern provinces.
Cite (SBL): Eusebius, Vit. Const. 2.61.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-61-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-61-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.61.2Heikel
φαιδρυνομένῳ δʼ αὐτῷ ἐπὶ τούτοις φήμη τις διαγγέλλεται ἀμφὶ ταραχῆς οὐ σμικρᾶς τὰς ἐκκλησίας διαλαβούσης, ἐφʼ ᾗ τὴν ἀκοὴν πληγεὶς ἴασιν τῷ κακῷ περιενόει. τὸ δʼ ἄρα τοιόνδε.
phaidrynomenǭ dʼ autǭ epi toutois phēmē tis diangelletai amphi tarachēs ou smikras tas ekklēsias dialabousēs, ephʼ hę̄ tēn akoēn plēgeis iasin tǭ kakǭ perienoei. to dʼ ara toionde.
While he was rejoicing in these things, a report was brought to him of no small disturbance that had seized the churches. Wounded by what he heard, he pondered a remedy for the evil. It was as follows.
Notes and citation
Summary: Constantine heard of a serious disturbance in the churches.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): πληγγεὶς → πληγεὶς.
Cite (SBL): Eusebius, Vit. Const. 2.61.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-61-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-61-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.61.3Heikel
ἐσεμνύνετο μὲν ὁ τοῦ θεοῦ λεὼς ταῖς τῶν καλῶν καλλωπιζόμενος πράξεσιν, οὐδʼ ἦν τις ἔξωθεν φόβος ταράττων, ὡς καὶ πρώνη λαμπρᾶς καῖ βαθυτάτης εἰρήνης ἁπανταχόθεν τὴν ἐκκλησίαν θεοῦ χάριτι περιφραττούσης· φθόνος δʼ ἂρα καὶ τοῖς ἡμετέροις ἐφήδρευε καλοῖς, εἴσω μὲν εἰσδυόμενος μέσος δʼ ἐν αὐτοῖς χορεύων τοῖς τῶν ἁγίων ὁμίλοις.
esemnyneto men ho tou theou leōs tais tōn kalōn kallōpizomenos praxesin, oudʼ ēn tis exōthen phobos tarattōn, hōs kai prōnē lampras kai bathytatēs eirēnēs hapantachothen tēn ekklēsian theou chariti periphrattousēs; phthonos dʼ ara kai tois hēmeterois ephēdreue kalois, eisō men eisdyomenos mesos dʼ en autois choreuōn tois tōn hagiōn homilois.
The people of God were exulting, adorned with good deeds, and there was no fear from outside to trouble them, since a bright and very deep peace was guarding the church on every side by the grace of God. But envy was lying in wait for our blessings, slipping inside and dancing in the very midst of the assemblies of the saints.
Notes and citation
Summary: In a time of peace, envy crept into the church.
Notes on the original text
- Digital text corrected (repeated word fragment): ὁμίων ὁμίλοις → ὁμίλοις.
Cite (SBL): Eusebius, Vit. Const. 2.61.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-61-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-61-3) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.61.4Heikel
συμβάλλει δῆτα τοὺς ἐπισκόπους, στάσιν ἐμβαλὼν ἐρεσχελίας θείων προφάσει δογμάτων, κἄπειθʼ ὡς ἀπὸ μικροῦ σπινθῆρος μέγα πῦρ ἐξεκάετο, ἄκρας μὲν ὥσπερ ἀπὸ κορυφῆς ἀρξάμενον τῆς ἀλεξανδρέων ἐκκλησίας, διαδραμὸν δὲ τὴν σύμπασαν Αἴγυπτόν τε καὶ Λιβύην τήν τʼ ἐπέκεινα Θηβαΐδα,
symballei dēta tous episkopous, stasin embalōn ereschelias theiōn prophasei dogmatōn, kapeithʼ hōs apo mikrou spinthēros mega pyr exekaeto, akras men hōsper apo koryphēs arxamenon tēs alexandreōn ekklēsias, diadramon de tēn sympasan Aigypton te kai Libyēn tēn tʼ epekeina Thēbaïda,
It set the bishops against one another, throwing in strife and contention on the pretext of divine doctrines; and then, as from a small spark, a great fire was kindled. It began, as it were, from the head, the church of the Alexandrians, and ran through all Egypt and Libya and the Thebaid beyond,
Jas 3:5 (echo, medium confidence)
Notes and citation
Summary: A doctrinal quarrel among bishops began at Alexandria and spread through Egypt and Libya.
- This is the Arian controversy, which broke out at Alexandria about 318. The small spark and great fire recall Jas 3:5.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): δογμάντων → δογμάτων.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.61.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-61-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-61-4) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.61.5Heikel
ἤδη δὲ καὶ τὰς λοιπὰς ἐπενέμετο ἐπαρχίας τε καὶ πόλεις, ὥστε οὐ μόνους ἦν ἰδεῖν τοὺς τῶν ἐκκλησιῶν προέδρους λόγοις διαπληκτιζομένους, ἀλλὰ καὶ τὰ πλήθη κατατεμνόμενα, τῶν μὲν ὡς τούσδε τῶν δὲ θατέροις ἐπικλινομένων. τοσοῦτον δὲ διήλαυνεν ἀτοπίας ἡ τῶν γινομένων θέα, ὥστʼ ἤδη ἐν αὐτοῖς μέσοις τῶν ἀπίστων θεάτροις τὰ σεμνὰ τῆς ἐνθέου διδασκαλίας τήν αἰσχίστην ὑπομένειν χλεύην.
ēdē de kai tas loipas epenemeto eparchias te kai poleis, hōste ou monous ēn idein tous tōn ekklēsiōn proedrous logois diaplēktizomenous, alla kai ta plēthē katatemnomena, tōn men hōs tousde tōn de thaterois epiklinomenōn. tosouton de diēlaunen atopias hē tōn ginomenōn thea, hōstʼ ēdē en autois mesois tōn apistōn theatrois ta semna tēs entheou didaskalias tēn aischistēn hypomenein chleuēn.
and it was already spreading to the other provinces and cities, so that one could see not only the presidents of the churches battling with words, but the multitudes being split, some inclining to one side and some to the other. The spectacle reached such a pitch of absurdity that the solemn truths of inspired teaching were subjected to the most shameful mockery in the very theaters of the unbelievers.
Notes and citation
Summary: The dispute divided bishops and congregations and was mocked in pagan theaters.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.61.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-61-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-61-5) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 62
2.62.1Heikel
Οἱ μὲν οὖν κατʼ αὐτὴν τὴν Ἀλεξάνδρειαν νεανικῶς περὶ τῶν ἀνωτάτω διεπληκτίζοντο, οἱ δʼ ἀμφὶ πᾶσαν τὴν Αἴγυπτον καὶ τὴν ἄνω Θηβαΐδα προϋποκειμένης παλαιοτέρας ὑποθέσεως χάριν διεστασίαζον, ὡς πανταχοῦ διῃρῆσθαι τὰς ἐκκλησίας. τούτοις δʼ ὥσπερ σώματος κεκακωμένου σύμπασα Λιβύη συνέκαμνε, συνενόσει δὲ καὶ τὰ λοιπὰ μέρη τῶν ἐκτὸς ἐπαρχιῶν. οἱ μὲν γὰρ ἀπὸ τῆς Ἀλεξανδρείας διεπρεσβεύοντο πρὸς τοὺς κατʼ ἐπαρχίαν ἐπισκόπους, οἱ δʼ εἰς θάτερον τεμνόμενοι μέρος τῆς ὁμοίας ἐκοινώνουν στάσεως.
Hoi men oun katʼ autēn tēn Alexandreian neanikōs peri tōn anōtatō dieplēktizonto, hoi dʼ amphi pasan tēn Aigypton kai tēn anō Thēbaïda proÿpokeimenēs palaioteras hypotheseōs charin diestasiazon, hōs pantachou dię̄rēsthai tas ekklēsias. toutois dʼ hōsper sōmatos kekakōmenou sympasa Libyē synekamne, synenosei de kai ta loipa merē tōn ektos eparchiōn. hoi men gar apo tēs Alexandreias diepresbeuonto pros tous katʼ eparchian episkopous, hoi dʼ eis thateron temnomenoi meros tēs homoias ekoinōnoun staseōs.
Those in Alexandria itself were quarreling vigorously about the highest matters, while those throughout Egypt and the upper Thebaid were at odds because of an older question already underlying it, so that the churches were divided everywhere. With these, as with an injured body, all Libya suffered, and the rest of the outer provinces sickened too. For those from Alexandria sent embassies to the bishops in each province, while those split off to the other side shared in the same strife.
Notes and citation
Summary: Besides the Alexandrian dispute, an older quarrel divided Egypt, and the strife spread to other provinces.
- The “older question” is probably the Melitian schism in Egypt.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); words joined by the digitization): ὥσπερσώματος → ὥσπερ σώματος; ἐπρχίαν → ἐπαρχίαν.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.62.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-62-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-62-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 63
2.63.1Heikel
Ταῦτα δὴ πυθόμενος βασιλεὺς καὶ τὴν ψυχὴν ὑπεραλγήαὐτὸν συμφοράν τε οἰκείαν τὸ πρᾶγμα θέμενος, παραχρῆμα τῶν ἀμφʼ αὐτὸν θεοσεβῶν ὃν εὖ ἠπίστατο βίῳ σώφρονι πίστεως τʼ ἀρετῇ δεδοκιμασμένον, ἄνδρα λαμπρυνόμενον εὖ μάλα ταῖς ὑπὲρ εὐσεβείας ὁμολογίαις κατὰ τοὺς ἔμπροσθεν χρόνους, βραβευτὴν εἰρήνης τοῖς κατὰ τὴν Ἀλεξάνδρειαν διεστῶσιν ἐκπέμπει, γράμμα τʼ ἀναγκαιότατον διʼ αὐτοῦ τοῖς τῆς ἐρεσχελίας αἰτίοις ἐπιτίθησιν, ὃ δὴ καὶ αὐτὸ γνώρισμα περιέχον τῆς βασιλέως ἀμφὶ τὸν λαὸν τοῦ θεοῦ κηδεμονίας τῇ περὶ αὐτοῦ φέρεσθαι διηγήσει καλόν, ἔχον τοῦτον τὸν τρόπον.
Tauta dē pythomenos basileus kai tēn psychēn hyperalgēauton symphoran te oikeian to pragma themenos, parachrēma tōn amphʼ auton theosebōn hon eu ēpistato biǭ sōphroni pisteōs tʼ aretę̄ dedokimasmenon, andra lamprynomenon eu mala tais hyper eusebeias homologiais kata tous emprosthen chronous, brabeutēn eirēnēs tois kata tēn Alexandreian diestōsin ekpempei, gramma tʼ anankaiotaton diʼ autou tois tēs ereschelias aitiois epitithēsin, ho dē kai auto gnōrisma periechon tēs basileōs amphi ton laon tou theou kēdemonias tę̄ peri autou pheresthai diēgēsei kalon, echon touton ton tropon.
When the emperor learned this, he was deeply grieved in soul and treated the matter as his own misfortune. At once he sent as arbiter of peace to those at variance in Alexandria one of the godly men about him, whom he knew well to be proved by a sober life and the virtue of faith, a man who had been very distinguished in earlier times for his confessions on behalf of piety. By him he sent a most necessary letter to those responsible for the contention; and since it too contains evidence of the emperor's care for the people of God, it is good to include it in the account of him. It runs as follows.
Notes and citation
Summary: Constantine sent a trusted confessor to Alexandria with a letter to the disputants.
- The envoy is generally identified as Ossius (Hosius), bishop of Córdoba.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): ψυχψὴν → ψυχὴν; κγδεμονίας → κηδεμονίας.
Cite (SBL): Eusebius, Vit. Const. 2.63.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-63-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-63-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 64
2.64.1Heikel
„Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Ἀλεξάνδρῳ καὶ Ἀρείῳ. Διπλῆν μοι γεγενῆσθαι πρόθεσιν τούτων, ὧν ἔργῳ τὴν χρείαν ὑπέστην, αὐτὸν ὡς εἰκὸς τὸν τῶν ἐμῶν ἐγχειρημάτων βοηθὸν καὶ σωτῆρα τὸν τῶν ὅλων θεὸν ποιοῦμαι μάρτυρα.
„Nikētēs Kōnstantinos Megistos Sebastos Alexandrǭ kai Areiǭ. Diplēn moi gegenēsthai prothesin toutōn, hōn ergǭ tēn chreian hypestēn, auton hōs eikos ton tōn emōn encheirēmatōn boēthon kai sōtēra ton tōn holōn theon poioumai martyra.
“The Victor Constantine Maximus Augustus to Alexander and Arius. I call God himself to witness, as is fitting, the helper of my undertakings and Savior of all, that I had a twofold purpose in the tasks whose service I undertook in deed.
Notes and citation
Summary: Constantine's letter to Alexander and Arius opens by stating his twofold purpose.
- Alexander was bishop of Alexandria; Arius was one of his presbyters. The letter (probably 324) runs through 2.72.
Notes on the original text
- Digital text corrected (capital letter in mid-word; words joined by the digitization): ἈΡείῳ → Ἀρείῳ; τὸντῶν → τὸν τῶν.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.64.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-64-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-64-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 65
2.65.1Heikel
Πρῶτον μὲν γὰρ τὴν ἁπάντων τῶν ἐθνῶν περὶ τὸ θεῖον διάθεσιν πρὸς μίαν ἕξεως σύστασιν ἑνῶσαι, δεύτερον δὲ τὸ τῆς κοινῆς οίκουμένης σῶμα καθάπερ χαλεπῷ τινι τραύματι πεπονηκὸς ἀνακτήσασθαι καὶ συναρμόσαι προὐθυμήθην.
Prōton men gar tēn hapantōn tōn ethnōn peri to theion diathesin pros mian hexeōs systasin henōsai, deuteron de to tēs koinēs oikoumenēs sōma kathaper chalepǭ tini traumati peponēkos anaktēsasthai kai synarmosai prouthymēthēn.
First, I was eager to bring the disposition of all nations toward the Divinity into one settled state; second, to restore and bind together the body of the common world, which was suffering as from a grievous wound.
Notes and citation
Summary: His aims were religious unity and the healing of the empire.
Notes on the original text
- Digital text corrected (transposed letters (digitization slip)): τραύμαιτ → τραύματι.
Cite (SBL): Eusebius, Vit. Const. 2.65.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-65-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-65-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
2.65.2Heikel
ἃ δὴ προσκοπῶν ἕτερον μὲν ἀπορρήτῳ διανοίας ὀφθαλμῷ συνελογιζόμην, ἕτερον δὲ τῇ τῆς στρατιωτικῆς χειρὸς ἐξουσίᾳ κατορθοῦν ἐπειρώμην, εἰδὼς ὡς εἰ κοινὴν ἅπασι τοῖς τοῦ θεοῦ θεράπουσιν ἐπʼ εὐχαῖς ταῖς ἐμαῖς ὁμόνοιαν καταστήσαιμι, καὶ ἡγησάμην τῶν δημοσίων πραγμάτων χρεία σύνδρομον ταῖς ἁπάντων εὐσεβέσιν γνώμαις τὴν μεταβολὴν καρπώσεται.
ha dē proskopōn heteron men aporrētǭ dianoias ophthalmǭ synelogizomēn, heteron de tę̄ tēs stratiōtikēs cheiros exousią katorthoun epeirōmēn, eidōs hōs ei koinēn hapasi tois tou theou therapousin epʼ euchais tais emais homonoian katastēsaimi, kai hēgēsamēn tōn dēmosiōn pragmatōn chreia syndromon tais hapantōn eusebesin gnōmais tēn metabolēn karpōsetai.
Keeping these aims in view, I considered the one with the secret eye of the mind, and tried to set the other right by the power of the military arm, knowing that if, according to my prayers, I could establish common concord among all the servants of God, the needs of public affairs too would reap a change in keeping with the pious sentiments of all.
Notes and citation
Summary: He sought unity by thought and peace by arms, believing church concord would benefit the state.
Notes on the original text
- Digital text corrected (OCR letter error): προδκοπῶν → προσκοπῶν.
Cite (SBL): Eusebius, Vit. Const. 2.65.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-65-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-65-2) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 66
2.66.1Heikel
Μανίας γὰρ δήπουθεν οὐκ ἀνεκτῆς ἅπασαν τὴν Ἀφρικὴν ἐπιλαβούσης καὶ διὰ τοὺς ἀβούλῳ κουφότητι τὴν τῶν δήμων θρησκείαν εἰς διαφόρους αἱρέσεις σχίσαι τετολμηκότας, ταύτην ἐγὼ τὴν νόσον καταστεῖλαι βουληθείς, οὐδεμίαν ἑτέραν ἀρκουσαν τῷ πράγματι θεραπείαν ηὕρισκον, ἢ εἰ τὸν κοινὸν τῆς οίκουμένης ἐχθρὸν ἐξελών, ὃς ταῖς ἱεραῖς ὑμῶν συνόδοις τὴν ἀθέμιτον ἑαυτοῦ γνώμην ἀντέστησεν, ἐνίους ὑμῶν πρὸ τὴν τῶν πρὸς ἀλλήλους διχονοούντων ὁμόνοιαν βοηθοὺς ἀποστείλαιμι.“
Manias gar dēpouthen ouk anektēs hapasan tēn Aphrikēn epilabousēs kai dia tous aboulǭ kouphotēti tēn tōn dēmōn thrēskeian eis diaphorous haireseis schisai tetolmēkotas, tautēn egō tēn noson katasteilai boulētheis, oudemian heteran arkousan tǭ pragmati therapeian hēuriskon, ē ei ton koinon tēs oikoumenēs echthron exelōn, hos tais hierais hymōn synodois tēn athemiton heautou gnōmēn antestēsen, enious hymōn pro tēn tōn pros allēlous dichonoountōn homonoian boēthous aposteilaimi.“
For when an intolerable madness had seized all Africa, because of those who with ill-advised levity had dared to split the religion of the people into various sects, I wished to check this disease, and found no other remedy sufficient for the matter than this: having removed the common enemy of the world, who opposed his lawless will to your holy synods, to send some of you as helpers toward the concord of those at odds with one another.”
Notes and citation
Summary: Constantine had hoped, after defeating Licinius, to send eastern bishops to heal the schism in Africa.
- The African division is the Donatist schism; “the common enemy” is Licinius (compare 1.51).
Notes on the original text
- Digital text corrected (OCR letter error): πρόγματι → πράγματι.
Cite (SBL): Eusebius, Vit. Const. 2.66.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-66-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-66-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 2, chapter 67
2.67.1Heikel
„Ἐπειδὴ γὰρ ἡ τοῦ φωτὸς δύναμις καὶ ὁ τῆς ἱερᾶς θρησκείας νόμος, ὑπὸ τῆς τοῦ κρείττονος εὐεργεσίας οἷον ἔκ τινων τῆς ἀνατολῆς κόλπων ἐκδοθείς, ἅπασαν ὁμοῦ τὴν πάνταςολπθ, ἐμξμ οερῲ λαμπτῆρι κατήστραψεν, εἰκότως ὑμᾶς, ὥσπερ τινὰς ἀρχηγοὺς τῆς τῶν ἐθνῶν σωτηρίας ὑπάρξειν πιστεύων, ὁμοῦ καὶ ψυχῆς νεύματι καὶ ὀφθαλμῶν ἐνεργείᾳ ζητεῖν ἐπειρώμην. ἅμα γοῦν τῇ μεγάλῃ νίκῃ καὶ τῇ τῶν ἐχθρῶν ἀληθεῖ θριαμβείᾳ τοῦτο πρῶτον εἱλόμην ἐρευνᾶν, ὃ δὴ πρῶτόν μοι καὶ τιμιώτατον ἁπάντων ὑπάρχειν ἡγούμην.”
„Epeidē gar hē tou phōtos dynamis kai ho tēs hieras thrēskeias nomos, hypo tēs tou kreittonos euergesias hoion ek tinōn tēs anatolēs kolpōn ekdotheis, hapasan homou tēn pantasolpth, emxm oerǭ lamptēri katēstrapsen, eikotōs hymas, hōsper tinas archēgous tēs tōn ethnōn sōtērias hyparxein pisteuōn, homou kai psychēs neumati kai ophthalmōn energeią zētein epeirōmēn. hama goun tę̄ megalę̄ nikę̄ kai tę̄ tōn echthrōn alēthei thriambeią touto prōton heilomēn ereunan, ho dē prōton moi kai timiōtaton hapantōn hyparchein hēgoumēn.”
“For since the power of light and the law of holy religion, sent forth by the beneficence of the Supreme Being as from certain bosoms of the East, have lit up the whole world at once with a sacred lamp, I naturally believed that you would be, as it were, the leaders in the salvation of the nations, and tried to seek you out with both the inclination of my soul and the activity of my eyes. So at the very time of the great victory and the true triumph over my enemies, I chose to investigate this first, which I considered the first and most precious of all concerns.”
Notes and citation
Summary: Since the true religion came from the East, Constantine looked to the eastern bishops for help.
- Several words are garbled in the digital text (πάνταςολπθ, ἐμξμ οερῲ); translated by the sense, “the whole world … with a sacred lamp.”
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): θριμβείᾳ → θριαμβείᾳ; πρῦτον → πρῶτον; ἁγούμην → ἡγούμην.
Cite (SBL): Eusebius, Vit. Const. 2.67.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-28-1/#p-2-67-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-vita-constantini-2-67-1) · Report an error
Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.