Life of Constantine 2.68.1–3.17.1
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 68
2.68.1Heikel
„Ἀλλʼ, ὦ καλλίστη καὶ θεία πρόνοια, οἷόν μου τῆς ἀκοῆς μᾶλλον δὲ τῆς καρδίας αὐτῆς τραῦμα καίριον ἥψατο, πολλῷ χαλεπωτέραν τῶν ἐκεῖ καταλειφθέντων τὴν ἐν ὑμῖν γιγνομένην διχοστασίαν σημαῖνον, ὡς πλείονος ἤδη τὰ καθʼ ὑμᾶς μέρη θεραπείας δέεσθαι, παρʼ ὧν τοῖς ἄλλοις τὴν ἴασιν ὑπάρξειν ἤλπισα.
„Allʼ, ō kallistē kai theia pronoia, hoion mou tēs akoēs mallon de tēs kardias autēs trauma kairion hēpsato, pollǭ chalepōteran tōn ekei kataleiphthentōn tēn en hymin gignomenēn dichostasian sēmainon, hōs pleionos ēdē ta kathʼ hymas merē therapeias deesthai, parʼ hōn tois allois tēn iasin hyparxein ēlpisa.
“But, O most excellent and divine Providence, what a deadly wound struck my hearing, or rather my very heart, when news came of a division among you far more grievous than those left behind there; so that your regions, from which I had hoped healing would come to the rest, now needed greater treatment themselves.
Notes and citation
Summary: Constantine was deeply grieved to hear of a worse division in the East.
Notes on the original text
- Digital text corrected (OCR letter error): κρόνοια → πρόνοια; διχοσταςίαν → διχοστασίαν.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.68.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-68-1).
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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.
2.68.2Heikel
διαλογιζομένῳ δή μοι τὴν ἀρχὴν καὶ τὴν ὑπόθεσιν τούτων ἄγαν εὐτελὴς καὶ οὐδαμῶς ἀξία τῆς τοσαύτης φιλονεικίας ἡ πρόφασις ἐφωράθη. διόπερ ἐπὶ τὴν τῆς ἐπιστολῆς ταύτης ἀνάγκην ἐπειχθείς, καὶ πρὸς τὴν ὁμόψυχον ὑμῶν ἀγχίνοιαν γράφων, τήν τε θείαν πρόνοιαν καλέσας ἀρωγὸν τῷ πράγματι, μέσον τῆς πρὸς ἀλλήλους ὑμῶν ἀμφισβητήσεως οἷον εἰρήνης πρύτανιν ἐμαυτὸν εἰκότως προςάγω.
dialogizomenǭ dē moi tēn archēn kai tēn hypothesin toutōn agan eutelēs kai oudamōs axia tēs tosautēs philoneikias hē prophasis ephōrathē. dioper epi tēn tēs epistolēs tautēs anankēn epeichtheis, kai pros tēn homopsychon hymōn anchinoian graphōn, tēn te theian pronoian kalesas arōgon tǭ pragmati, meson tēs pros allēlous hymōn amphisbētēseōs hoion eirēnēs prytanin emauton eikotōs prosagō.
When I considered the origin and subject of these things, the cause was found to be quite trivial and in no way worthy of such contention. Therefore, pressed to the necessity of this letter, and writing to your like-minded intelligence, and calling on divine providence as helper in the matter, I fittingly present myself as a mediator of peace in the midst of your dispute with one another.
Notes and citation
Summary: Finding the cause trivial, Constantine offers himself as peacemaker.
Notes on the original text
- Digital text corrected (OCR letter error): ὑμῶς → ὑμῶν.
Cite (SBL): Eusebius, Vit. Const. 2.68.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-68-2).
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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.
2.68.3Heikel
ὅπερ γὰρ δὴ συναιρομένου τοῦ κρείττονος, εἰ καὶ μείζων ἦν τις ἀφορμὴ διχονοίας, οὐ χαλεπῶς ἂν ἠδυνήθην, ὁσίαις τῶν ἀκουόντων γνώμαις ἐγχειρίζων τὸν λόγον, εἰς τὸ χρησιμώτερον ἕκαστον μεταστῆσαι, τοῦτο, μικρᾶς καὶ λίαν εὐτελοῦς ἀφορμῆς ὑπαρχούσης, ἣ πρὸς τὸ ὅλον ἐμποδὼν ἵσταται, πῶς οὐκ εὐχερεστέραν καὶ πολλῷ ῥᾳδιωτέραν μοι τοῦ πράγματος τὴν ἐπανόρθωσιν μνηστεύσει;“
hoper gar dē synairomenou tou kreittonos, ei kai meizōn ēn tis aphormē dichonoias, ou chalepōs an ēdynēthēn, hosiais tōn akouontōn gnōmais encheirizōn ton logon, eis to chrēsimōteron hekaston metastēsai, touto, mikras kai lian eutelous aphormēs hyparchousēs, hē pros to holon empodōn histatai, pōs ouk eucheresteran kai pollǭ rhądiōteran moi tou pragmatos tēn epanorthōsin mnēsteusei?“
For if, with the Supreme Being's help, I could without difficulty have brought each person over to the better course by entrusting my argument to the holy minds of my hearers, even if the occasion of disagreement had been greater, how will it not secure me an easier and much readier correction of the matter, when the cause that stands in the way of the whole is small and very trivial?”
Notes and citation
Summary: So small a cause should be easy to remedy.
Cite (SBL): Eusebius, Vit. Const. 2.68.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-68-3).
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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 69
2.69.1Heikel
„Μανθάνω τοίνυν ἐκεῖθεν ὑπῆρχθαι τοῦ παρόντος ζητήματος τὴν καταβολήν. ὅτε γὰρ σύ, ὦ Ἀλέξανδρε, παρὰ τῶν πρεσβυτέρων ἐζήτεις, τί δήποτε αὐτῶν ἕκαστος ὑπέρ τινος τόπου τῶν ἐν τῷ νόμῳ γεγραμμένων μᾶλλον δʼ ὑπὲρ ματαίου τινὸς ζητήσεως μέρους ᾐσθάνετο, ὡς σύ, ὦ Ἄρειε, τεῦθʼ, ὅπερ ἢ μήδʼ ἀρχὴν ἐνθυμηθῆναι ἢ ἐνθυμηθέντα σιωπῇ παραδοῦναι προσῆκον ἦν, ἀπροόπτως ἀντέθηκας, ὅθεν τῆς ἐν ὑμῖν διχονοίας ἐγερθείσης ἡ μὲν σύνοδος ἠρνήθη, ὁ δὲ ἁγιώτατος λαὸς εἰς ἀμφοτέρους σχισθεὶς ἐκ τῆς τοῦ κοινοῦ σώματος ἁρμονίας ἐχωρίσθη.
„Manthanō toinyn ekeithen hypērchthai tou parontos zētēmatos tēn katabolēn. hote gar sy, ō Alexandre, para tōn presbyterōn ezēteis, ti dēpote autōn hekastos hyper tinos topou tōn en tǭ nomǭ gegrammenōn mallon dʼ hyper mataiou tinos zētēseōs merous ę̄sthaneto, hōs sy, ō Areie, teuthʼ, hoper ē mēdʼ archēn enthymēthēnai ē enthymēthenta siōpę̄ paradounai prosēkon ēn, aprooptōs antethēkas, hothen tēs en hymin dichonoias egertheisēs hē men synodos ērnēthē, ho de hagiōtatos laos eis amphoterous schistheis ek tēs tou koinou sōmatos harmonias echōristhē.
“I learn, then, that the present question had its beginning in this way. When you, Alexander, asked the presbyters what each of them thought about a certain passage of what is written in the Law, or rather about some part of a futile question, you, Arius, rashly put forward what one ought either never to have thought in the first place or, having thought it, to have consigned to silence. From this, dissension arose among you; communion was refused, and the most holy people, split in two, was separated from the harmony of the common body.
Notes and citation
Summary: The dispute began when Arius answered Alexander's question about a passage of Scripture.
- The passage is not named; it is often thought to be Prov 8:22 (Wisdom “created me”). Constantine calls the question futile; the Council of Nicaea (325) treated it as fundamental.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.69.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-69-1).
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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.
2.69.2Heikel
οὐκοῦν ἑκάτερος ὑμῶν, ἐξ ἴσου τὴν συγγνώμην παρασχών, ὅπερ ἂν ὑμῖν ὁ συνθεράπων ὑμῶν δικαίως παραινῇ δεξάσθω. τί δὲ τοῦτό ἐστιν; οὔτε ἐρωτᾶν ὑπὲρ τῶν τοιούτων δὲ ἀρχῆς προσῆκον ἦν, οὔτε ἐρωτώμενον ἀποκρίνε- σθαι τὰς γὰρ τοιαύτας ζητήσεις, ὁπόσας μὴ νόμου τινὸς ἀνάγκη προστάττει ἀλλʼ ἀνωφελοῦς ἀργίας ἐρεσχελία προτίθησιν εἰ καὶ φιλοσοφικῆς τινος γυμνασίας ἕνεκα γίγνοιτο, ὅμως ὀφείλομεν εἴσω τῆς διανοίας ἐγκλείειν καὶ μὴ προχείρως εἰς δημοσίας συνόδους ἐκφέρειν, μηδὲ ταῖς τῶν δήμων ἀκοαῖς ἀπρονοήτως πιστεύειν.
oukoun hekateros hymōn, ex isou tēn syngnōmēn paraschōn, hoper an hymin ho syntherapōn hymōn dikaiōs parainę̄ dexasthō. ti de touto estin? oute erōtan hyper tōn toioutōn de archēs prosēkon ēn, oute erōtōmenon apokrine- sthai tas gar toiautas zētēseis, hoposas mē nomou tinos anankē prostattei allʼ anōphelous argias ereschelia protithēsin ei kai philosophikēs tinos gymnasias heneka gignoito, homōs opheilomen eisō tēs dianoias enkleiein kai mē procheirōs eis dēmosias synodous ekpherein, mēde tais tōn dēmōn akoais apronoētōs pisteuein.
So let each of you, granting pardon equally, accept what your fellow servant justly advises. And what is that? It was not fitting to ask about such things in the first place, nor, when asked, to answer. For such questions as no necessity of any law prescribes, but which the contentiousness of unprofitable idleness puts forward, even if they arise for the sake of some philosophical exercise, we ought to shut up within our minds, and not bring them out rashly into public assemblies, nor thoughtlessly entrust them to the ears of the people.
Notes and citation
Summary: Such questions should neither have been asked nor answered, still less aired in public.
Notes on the original text
- Digital text corrected (OCR letter error): γυμναςίας → γυμνασίας; δημοςίας → δημοσίας.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.69.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-69-2).
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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.
2.69.3Heikel
πόσος γάρ ἐστιν ἕκαστος, ὡς πραγμάτων οὕτω μεγάλων καὶ λίαν δυσχερῶν δύναμιν ἢ πρὸς τὸ ἀκριβὲς συνιδεῖν ἢ κατʼ ἀξίαν ἑρμηνεῦσαι; εἰ δὲ καὶ τοῦτό τις εὐχερῶς ποιεῖν νομισθείη, πόσον δήπου μέρος τοῦ δήμου πείσει; ἢ τίς ταῖς τῶν τοιούτων ζητημάτων ἀκριβείαις ἔξω τῆς ἐπικινδύνου παρολισθήσεως ἂν ἀντισταίη;
posos gar estin hekastos, hōs pragmatōn houtō megalōn kai lian dyscherōn dynamin ē pros to akribes synidein ē katʼ axian hermēneusai? ei de kai touto tis eucherōs poiein nomistheiē, poson dēpou meros tou dēmou peisei? ē tis tais tōn toioutōn zētēmatōn akribeiais exō tēs epikindynou parolisthēseōs an antistaiē?
For how great is any one of us, that he can either comprehend exactly or interpret worthily the meaning of matters so great and so very difficult? And even if someone were thought to do this with ease, how large a part of the people will he persuade? Or who could withstand the subtleties of such questions without a dangerous slip?
Notes and citation
Summary: Few can grasp or explain such high matters, and fewer still persuade the people.
Cite (SBL): Eusebius, Vit. Const. 2.69.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-69-3).
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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.
2.69.4Heikel
οὐκοῦν ἐφεκτέον ἐστὶν ἐν τοῖς τοιούτοις τὴν πολυλογίαν, ἵνα μήπως, ἢ ἡμῶν ἀσθενείᾳ φύσεως τὸ προταθὲν ἑρμηνεῦσαι μὴ δυνηθέντων, ἢ τῶν ἀκροατῶν βραδυτέρᾳ συνέσει πρὸς ἀκριβῆ τοῦ ῥηθέντος κατάληψιν ἐλθεῖν μὴ χωρησάντων, ἐξ ὁποτέρου τούτων ἢ βλασφημίας ἢ σχίσματος εἰς ἀνάγκην ὁ δῆμος περισταίη.“
oukoun ephekteon estin en tois toioutois tēn polylogian, hina mēpōs, ē hēmōn astheneią physeōs to protathen hermēneusai mē dynēthentōn, ē tōn akroatōn bradyterą synesei pros akribē tou rhēthentos katalēpsin elthein mē chōrēsantōn, ex hopoterou toutōn ē blasphēmias ē schismatos eis anankēn ho dēmos peristaiē.“
So in such matters we must restrain loquacity, lest, either because we through weakness of nature cannot interpret what was proposed, or because the hearers through slower understanding cannot arrive at an exact grasp of what is said, the people be driven by one or the other into blasphemy or schism.”
Notes and citation
Summary: Idle talk on such questions leads the people into blasphemy or schism.
Notes on the original text
- Digital text corrected (OCR letter error): χωρηςάντων → χωρησάντων.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.69.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-69-4).
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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 70
2.70.1Heikel
„Διόπερ καὶ ἐρώτησις ἀπροφύλακτος καὶ ἀπόκρισις ἀπρονόητος ἴσην ἀλλήλαις ἀντιδότωσαν ἐφʼ ἑκάτερα συγγνώμην. οὐδὲ γὰρ περὶ τοῦ κορυφαίου τῶν ἐν τῷ νόμῳ παραγγελμάτων ὑμῖν ἡ τῆς φιλονεικίας ἐξήφθη πρόφασις, οὐδὲ καινή τις ὑμῖν ὑπὲρ τῆς τοῦ θεοῦ θρησκείας αἵρεσις ἀντεισήχθη, ἀλλʼ ἕνα καὶ τὸν αὐτὸν ἔχετε λογισμόν, ὡς πρὸς τὸ τῆς κοινωνίας σύνθημα δύνασθαι συνελθεῖν.
„Dioper kai erōtēsis aprophylaktos kai apokrisis apronoētos isēn allēlais antidotōsan ephʼ hekatera syngnōmēn. oude gar peri tou koryphaiou tōn en tǭ nomǭ parangelmatōn hymin hē tēs philoneikias exēphthē prophasis, oude kainē tis hymin hyper tēs tou theou thrēskeias hairesis anteisēchthē, allʼ hena kai ton auton echete logismon, hōs pros to tēs koinōnias synthēma dynasthai synelthein.
“Therefore let the unguarded question and the inconsiderate answer grant each other equal pardon on both sides. For the cause of your contention was not kindled over the chief of the commandments in the Law, nor was any new heresy about the worship of God introduced by you; but you have one and the same mind, so that you can come together in the bond of communion.
Matt 22:36 (allusion, medium confidence)
Notes and citation
Summary: Both sides should forgive each other, since they differ on no essential point.
- “The chief of the commandments” recalls Matt 22:36–38.
Notes on the original text
- Digital text corrected (OCR letter error): ἀντειςήχθη → ἀντεισήχθη.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.70.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-70-1).
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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 71
2.71.1Heikel
Ὑμῶν γὰρ ἐν ἀλλήλοις ὑπὲρ μικρῶν καὶ λίαν ἐλαχίστων φιλονεικούντων, τοσοῦτον τοῦ θεοῦ λαόν, ὃν ὑπὸ ταῖς ὑμετέραις χερσὶν εὐθύνεσθαι προσήκει, διχονοεῖν οὔτε πρέπον οὔθʼ ὅλως θεμιτὸν εἶναι πιστεύεται.
Hymōn gar en allēlois hyper mikrōn kai lian elachistōn philoneikountōn, tosouton tou theou laon, hon hypo tais hymeterais chersin euthynesthai prosēkei, dichonoein oute prepon outhʼ holōs themiton einai pisteuetai.
For while you contend with one another over small and very trivial things, it is believed to be neither fitting nor at all lawful that so great a people of God, which ought to be directed by your hands, should be divided.
Notes and citation
Summary: Trivial quarrels must not divide God's people.
Notes on the original text
- Digital text corrected (OCR letter error): προςήκει → προσήκει.
Cite (SBL): Eusebius, Vit. Const. 2.71.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-71-1).
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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.
2.71.2Heikel
ἵνα δὲ μικρῷ παραδείγματι τὴν ὑμετέραν σύνεσιν ὑπομνήσαιμι, ἴστε δήπου καὶ τοὺς φιλοσόφους αὐτοὺς ὡς ἑνὶ μὲν ἅπαντες δόγματι συντίθενται, πολλάκις δὲ ἐπειδὰν ἔν τινι τῶν ἀποφάσεων μέρει διαφωνῶσιν, εἶ καὶ τῇ τῆς ἐπιστήμης ἀρετῇ χωρίζονται, τῇ μέντοι τοῦ δόγματος ἑνώσει πάλιν εἰς ἀλλήλους συμπνέουσιν. εἰ δὴ τοῦτο ἔστι, πῶς οὐ πολλῷ δικαιότερον ἡμᾶς τοὺς τοῦ μεγάλου θεοῦ θεράποντας καθεστῶτας ἐν τοιαύτῃ προαιρέσει θρησκείας ὁμοψύχους ἀλλήλοις εἶναι;
hina de mikrǭ paradeigmati tēn hymeteran synesin hypomnēsaimi, iste dēpou kai tous philosophous autous hōs heni men hapantes dogmati syntithentai, pollakis de epeidan en tini tōn apophaseōn merei diaphōnōsin, ei kai tę̄ tēs epistēmēs aretę̄ chōrizontai, tę̄ mentoi tou dogmatos henōsei palin eis allēlous sympneousin. ei dē touto esti, pōs ou pollǭ dikaioteron hēmas tous tou megalou theou therapontas kathestōtas en toiautę̄ proairesei thrēskeias homopsychous allēlois einai?
To remind your intelligence by a small example: you know, surely, that the philosophers themselves all agree in one doctrine, and often, when they disagree on some part of their statements, though they are separated by the excellence of their learning, yet they breathe together again in the unity of their doctrine. If this is so, is it not much more just that we, who have been appointed servants of the great God, should be of one mind with one another in such a profession of religion?
Notes and citation
Summary: Philosophers stay united despite minor differences; so much more should Christians.
Notes on the original text
- Digital text corrected (OCR letter errors; words joined by the digitization): φιλοςόμους → φιλοσόφους; τοῦδόγματος → τοῦ δόγματος.
Cite (SBL): Eusebius, Vit. Const. 2.71.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-71-2).
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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.
2.71.3Heikel
ἐπισκεψώμεθα δὴ λογισμῷ μείζονι καὶ πλείονι συνέσει τὸ ῥηθέν, εἴπερ ὀρθῶς ἔχει διʼ ὀλίγας καὶ ματαίας ῥημάτων ἐν ὑμῖν φιλονεικίας ἀδελφοὺς ἀδελφοῖς ἀντικεῖσθαι καὶ τὸ τῆς συνόδου τίμιον ἀσεβεῖ διχονοίᾳ χωρίζεσθαι διʼ ἡμῶν, οἳ πρὸς ἀλλήλους ὑπὲρ μικρῶν οὕτω καὶ μηδαμῶς ἀναγκαίων φιλονεικοῦμεν. δημώδη ταῦτά ἐστι καὶ παιδικαῖς ἀνοίαις ἁρμόττοντα μᾶλλον ἢ τῇ τῶν ἱερέων καὶ φρονίμων ἀνδρῶν συνέσει προσήκοντα.
episkepsōmetha dē logismǭ meizoni kai pleioni synesei to rhēthen, eiper orthōs echei diʼ oligas kai mataias rhēmatōn en hymin philoneikias adelphous adelphois antikeisthai kai to tēs synodou timion asebei dichonoią chōrizesthai diʼ hēmōn, hoi pros allēlous hyper mikrōn houtō kai mēdamōs anankaiōn philoneikoumen. dēmōdē tauta esti kai paidikais anoiais harmottonta mallon ē tę̄ tōn hiereōn kai phronimōn andrōn synesei prosēkonta.
Let us examine what has been said with greater reflection and more understanding: whether it is right that, because of a few futile quarrels about words among you, brothers should be set against brothers, and the honor of the assembly be torn apart by impious dissension through us, who contend with one another over things so small and in no way necessary. These things are vulgar, and suit childish folly rather than the understanding of priests and prudent men.
2 Tim 2:14 (echo, medium confidence) · 1 Tim 6:4 (echo, low confidence)
Notes and citation
Summary: Quarrels about words that set brother against brother are childish.
- Compare the warnings against quarrels about words in 1 Tim 6:4 and 2 Tim 2:14.
Notes on the original text
- Digital text corrected (OCR letter error): προςήκοντα → προσήκοντα.
Cite (SBL): Eusebius, Vit. Const. 2.71.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-71-3).
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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.
2.71.4Heikel
ἀποστῶμεν ἑκόντες τῶν διαβολικῶν πειρασμῶν. ὁ μέγας ἡμῶν θεός. ὁ σωτὴρ ἁπάντων, κοινὸν ἅπασι τὸ φῶς ἐξέτεινεν· ὑφʼ οὗ τῇ προνοίᾳ ταύτην ἐμοὶ τῷ θεραπευτῇ τοῦ κρείττονος τὴν σπουδὴν εἰς τέλος ἐνεγκεῖν συγχωρήσατε, ὅπως αὐτοὺς τοὺς ἐκείνου δήμους ἐμῇ προσφωνήσει καὶ ὑπηρεσίᾳ καὶ νουθεσίας ἐνστάσει πρὸς τὴν τῆς συνόδου κοινωνίαν ἐπανάγαγοιμι.
apostōmen hekontes tōn diabolikōn peirasmōn. ho megas hēmōn theos. ho sōtēr hapantōn, koinon hapasi to phōs exeteinen; hyphʼ hou tę̄ pronoią tautēn emoi tǭ therapeutę̄ tou kreittonos tēn spoudēn eis telos enenkein synchōrēsate, hopōs autous tous ekeinou dēmous emę̄ prosphōnēsei kai hypēresią kai nouthesias enstasei pros tēn tēs synodou koinōnian epanagagoimi.
Let us willingly withdraw from the temptations of the devil. Our great God, the Savior of all, has spread out his light for all in common. Under his providence allow me, the servant of the Supreme Being, to bring this effort to completion, so that I may lead his peoples back to the communion of the assembly by my address, my service, and the earnestness of my admonition.
Notes and citation
Summary: Constantine asks to be allowed to restore unity.
Notes on the original text
- Digital text corrected (OCR letter error; wrong accent (digitization slip)): εἶς τέλος → εἰς τέλος; ὑπηρεςίᾳ → ὑπηρεσίᾳ; νουθεςίας → νουθεσίας.
Cite (SBL): Eusebius, Vit. Const. 2.71.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-71-4).
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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.
2.71.5Heikel
ἐπειδὴ γάρ, ὡς ἔφην, μία τίς ἐστιν ἐν ἡμῖν πίστις καὶ μία τῆς καθʼ ἡμᾶς αἱρέσεως σύνεσις, τό τε τοῦ νόμου παράγγελμα τοῖς δυσὶν αὐτοῦ μέρεσιν εἰς μίαν ψυχῆς πρόθεσιν τὸ ὅλον συγκλείει, τοῦτο ὅπερ ὀλίγη ἐν ὑμῖν ἀλλήλοις φιλονεικίαν ἤγειρεν, ἐπειδὴ μὴ πρὸς τὴν τοῦ παντὸς νόμου δύναμιν ἀνήκει, χωρισμόν τινα καὶ στάσιν ὑμῖν μηδαμῶς ἐμποιείτω.
epeidē gar, hōs ephēn, mia tis estin en hēmin pistis kai mia tēs kathʼ hēmas haireseōs synesis, to te tou nomou parangelma tois dysin autou meresin eis mian psychēs prothesin to holon synkleiei, touto hoper oligē en hymin allēlois philoneikian ēgeiren, epeidē mē pros tēn tou pantos nomou dynamin anēkei, chōrismon tina kai stasin hymin mēdamōs empoieitō.
For since, as I said, there is one faith among us and one understanding of our religion, and the commandment of the law, in its two parts, encloses the whole in one purpose of soul, let this matter, which has stirred up a slight contention among you, since it does not concern the force of the whole law, in no way produce any separation or strife among you.
Matt 22:40 (allusion, high confidence)
Notes and citation
Summary: Since they share one faith and the twofold commandment of love, the dispute must not divide them.
- The law in two parts: love of God and of neighbor (Matt 22:37–40).
Cite (SBL): Eusebius, Vit. Const. 2.71.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-71-5).
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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.
2.71.6Heikel
καὶ λέγω ταῦτα, οὐχ ὡς ἀναγκάζων ὑμᾶς ἐξ ἅπαντος τῇ λίαν εὐήθει καὶ οἵα δήποτέ ἐστιν ἐκείνη ἡ ζήτησις συντίθεσθαι. δύναται γὰρ καὶ τὸ τῆς συνόδου τίμιον ὑμῖν ἀκεραίως σώζεσθαι καὶ μία καὶ ἡ αὐτὴ κατὰ πάντων κοινωνία τηρεῖσθαι, κἂν τὰ μάλιστά τις ἐν μέρει πρὸς ἀλλήλους ὑμῖν ὑπὲρ ἐλαχίστου διαφωνία γένηται, ἐπειδὴ μηδὲ πάντες ἐν ἅπασι ταὐτὸν βουλόμεθα, μηδὲ μία τίς ἐν ἡμῖν φύσις ἢ γνώμη πολιτεύεται. περὶ μὲν οὖν τῆς θείας προνοίας μία τις ἐν ὑμῖν ἔστω πίστις μία σύνεσις μία συνθήκη τοῦ κρείττονος, ἃ δʼ ὑπὲρ τῶν ἐλαχίστων τούτων ζητήσεων ἐν ἀλλήλοις ἀκριβολογεῖσθε, κἂν μὴ πρὸς μίαν γνώμην συμφέρησθε, μένειν εἴσω λογισμοῦ προςήκει, τῷ τῆς διανοίας ἀπορρήτῳ τηρούμενα. τὸ μέντοι τῆς κοινῆς φιλίας ἐξαίρετον καὶ ἡ τῆς ἀληθείας πίστις ἥ τε περὶ τὸν θεὸν καὶ τὴν τοῦ νόμου θρησκείαν τιμὴ μενέτω παρʼ ὑμῖν ἀσάλευτος· ἐπανέλθετε δὴ πρὸς τὴν ἀλλήλων φιλίαν τε καὶ χάριν, ἀπόδοτε τῷ λαῷ ξύμπαντι τὰς οἰκείας περιπλοκάς, ὑμεῖς τε αὐτοὶ καθάπερ τὰς ἑαυτῶν ψυχὰς ἐκκαθήραντες αὖθις ἀλλήλους ἐπίγνωτε. ἡδίων γὰρ πολλάκις φιλία γίγνεται μετὰ τὴν τῆς ἔχθρας ἀπόθεσιν αὖθις εἰς καταλλαγὴν ἐπανελθοῦσα.“
kai legō tauta, ouch hōs anankazōn hymas ex hapantos tę̄ lian euēthei kai hoia dēpote estin ekeinē hē zētēsis syntithesthai. dynatai gar kai to tēs synodou timion hymin akeraiōs sōzesthai kai mia kai hē autē kata pantōn koinōnia tēreisthai, kan ta malista tis en merei pros allēlous hymin hyper elachistou diaphōnia genētai, epeidē mēde pantes en hapasi tauton boulometha, mēde mia tis en hēmin physis ē gnōmē politeuetai. peri men oun tēs theias pronoias mia tis en hymin estō pistis mia synesis mia synthēkē tou kreittonos, ha dʼ hyper tōn elachistōn toutōn zētēseōn en allēlois akribologeisthe, kan mē pros mian gnōmēn sympherēsthe, menein eisō logismou prosēkei, tǭ tēs dianoias aporrētǭ tēroumena. to mentoi tēs koinēs philias exaireton kai hē tēs alētheias pistis hē te peri ton theon kai tēn tou nomou thrēskeian timē menetō parʼ hymin asaleutos; epanelthete dē pros tēn allēlōn philian te kai charin, apodote tǭ laǭ xympanti tas oikeias periplokas, hymeis te autoi kathaper tas heautōn psychas ekkathērantes authis allēlous epignōte. hēdiōn gar pollakis philia gignetai meta tēn tēs echthras apothesin authis eis katallagēn epanelthousa.“
And I say this not to force you to agree entirely on that very foolish question, whatever it may be. For the honor of the assembly can be preserved intact for you, and one and the same communion kept among all, even if some partial disagreement should arise among you over a very small point, since we do not all will the same in all things, nor does one nature or opinion govern us. Concerning divine providence, then, let there be among you one faith, one understanding, one agreement about the Supreme; but what you examine minutely among yourselves about these trivial questions, even if you do not come to one opinion, should remain within your reasoning, kept in the secret of the mind. But let the excellence of common friendship, faith in the truth, and honor toward God and toward the worship of the law remain unshaken among you. Return to friendship and goodwill toward one another; give back to the whole people their proper embraces; and you yourselves, having as it were purified your own souls, recognize one another again. For friendship often becomes sweeter when, after enmity has been laid aside, it returns again to reconciliation.”
Notes and citation
Summary: They may keep private differences on minor points, but must restore communion and friendship.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.71.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-71-6).
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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 72
2.72.1Heikel
„Ἀπόδοτε οὖν μοι γαληνὰς μὲν ἡμέρας νύκτας δʼ ἀμερίμνους, ἵνα κἀμοί τις ἡδονὴ καθαροῦ φωτὸς καὶ βίου λοιπὸν ἡσύχου εὐφροσύνη σώζηται· εἰ δὲ μή, στένειν ἀνάγκη καὶ δακρύοις διʼ ὅλου συγχεῖσθαι καὶ μηδὲ τὸν τοῦ ζῆν αἰῶνα πράως ὑφίστασθαι. τῶν γάρ τοι τοῦ θεοῦ λαῶν, τῶν συνθεραπόντων λέγω τῶν ἐμῶν, οὕτως ἀδίκῳ καὶ βλαβερᾷ πρὸς ἀλλήλους φιλονεικίᾳ κεχωρισμένων, ἐμὲ πῶς ἐγχωρεῖ τῷ λογισμῷ συνεστάναι λοιπόν;
„Apodote oun moi galēnas men hēmeras nyktas dʼ amerimnous, hina kamoi tis hēdonē katharou phōtos kai biou loipon hēsychou euphrosynē sōzētai; ei de mē, stenein anankē kai dakryois diʼ holou syncheisthai kai mēde ton tou zēn aiōna praōs hyphistasthai. tōn gar toi tou theou laōn, tōn syntherapontōn legō tōn emōn, houtōs adikǭ kai blaberą pros allēlous philoneikią kechōrismenōn, eme pōs enchōrei tǭ logismǭ synestanai loipon?
“Give me back, then, peaceful days and untroubled nights, so that for me too some pleasure of pure light and the joy of a quiet life may be preserved hereafter. Otherwise I must groan and be wholly drowned in tears, and not even endure the span of life calmly. For while the peoples of God, I mean my fellow servants, are separated from one another by such unjust and harmful contention, how can I remain composed in mind any longer?
Notes and citation
Summary: Constantine pleads for peace, since their division robs him of all peace of mind.
Cite (SBL): Eusebius, Vit. Const. 2.72.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-72-1).
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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.
2.72.2Heikel
ἵνα δὲ τῆς ἐπὶ τούτῳ λύπης τὴν ὑπερβολὴν αἴσθησθε, πρώην ἐπιστὰς τῇ Νικομηδέων πόλει παραχρῆμα πρὸς τὴν ἑῴαν ἠπειγόμην τῇ γνώμῃ. σπεύδοντι δή μοι πρὸς ὑμᾶς καὶ τῷ πλείονι μέρει σὺν ὑμῖν ὄντι ἡ τοῦδε τοῦ πράγματος ἀγγελία πρὸς τὸ ἔμπαλιν τὸν λογισμὸν ἀνεχαίτισεν, ἵνα μὴ τοῖς ὀφθαλμοῖς ὁρᾶν ἀναγκασθείην ἃ μηδὲ ταῖς ἀκοαῖς προαισθέσθαι δυνατὸν ἡγούμην. ἀνοίξατε δή μοι λοιπὸν ἐν τῇ καθʼ ὑμᾶς ὁμονοίᾳ τῆς ἑῴας τὴν ὁδόν, ἣν ταῖς πρὸς ἀλλήλους φιλονεικίαις ἀπεκλείσατε, καὶ συγχωρήσατε θᾶττον ὑμᾶς τε ὁμοῦ καὶ τοὺς ἄλλους ἅπαντας δήμους ἐπιδεῖν χαίροντα, καὶ τὴν ὑπὲρ τῆς κοινῆς ἁπάντων ὁμονοίας καὶ ἐλευθερίας ὀφειλομένην χάριν ἐπʼ εὐφήμοις λόγων συνθήμασιν ὁμολογῆσαι τῷ κρείττονι.“
hina de tēs epi toutǭ lypēs tēn hyperbolēn aisthēsthe, prōēn epistas tę̄ Nikomēdeōn polei parachrēma pros tēn heǭan ēpeigomēn tę̄ gnōmę̄. speudonti dē moi pros hymas kai tǭ pleioni merei syn hymin onti hē toude tou pragmatos angelia pros to empalin ton logismon anechaitisen, hina mē tois ophthalmois horan anankastheiēn ha mēde tais akoais proaisthesthai dynaton hēgoumēn. anoixate dē moi loipon en tę̄ kathʼ hymas homonoią tēs heǭas tēn hodon, hēn tais pros allēlous philoneikiais apekleisate, kai synchōrēsate thatton hymas te homou kai tous allous hapantas dēmous epidein chaironta, kai tēn hyper tēs koinēs hapantōn homonoias kai eleutherias opheilomenēn charin epʼ euphēmois logōn synthēmasin homologēsai tǭ kreittoni.“
That you may perceive the excess of my grief at this: recently, when I arrived at the city of Nicomedia, I was at once hastening in mind to the East. As I was hurrying toward you, and was already with you in the greater part of myself, the news of this matter pulled my thoughts back again, so that I should not be forced to see with my own eyes what I did not think I could bear even to hear. Open for me, then, by your concord, the road to the East, which you have closed by your contentions with one another, and allow me soon to see you and all the other peoples rejoicing, and to confess to the Supreme, with auspicious words of praise, the thanks owed for the common concord and freedom of all.”
Notes and citation
Summary: The news stopped Constantine's journey east; he asks them to reopen the way by making peace.
Cite (SBL): Eusebius, Vit. Const. 2.72.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-72-2).
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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 73
2.73.1Heikel
Ὁ μὲν δὴ θεοφιλὴς ὧδε τὰ πρὸς εἰρήνην τῆς ἐκκληςίας. τοῦ θεοῦ διὰ τῆς καταπεμφθείσης προυνόει γραφῆς. διηκονεῖτο δὲ οὐ τῇ γραφῇ μόνον συμπράττων ἀλλὰ καὶ τῷ τοῦ καταπέμψαντος νεύματι καλῶς κἀγαθῶς, καὶ ἦν τὰ πάντα θεοσεβὴς ἀνήρ, ὡς εἴρηται. τὸ δὲ ἦν ἄρα κρεῖττον ἢ κατὰ τὴν τοῦ γράμματος διακονίαν, ὡς αὐξηθῆναι μὲν ἐπὶ μεῖζον τὴν τῶν διαμαχομένων ἔριν, χωρῆσαι δʼ εἰς πάσας τὰς ἀνατολικὰς ἐπαρχίας τοῦ κακοῦ τὴν ὁρμήν. ταῦτα μὲν οὖν φθόνος τις καὶ πονηρὸς δαίμων τοῖς τῆς ἐκκλησίας βασκαίνων ἀγαθοῖς κατειργάζετο.
Ho men dē theophilēs hōde ta pros eirēnēn tēs ekklēsias. tou theou dia tēs katapemphtheisēs prounoei graphēs. diēkoneito de ou tę̄ graphę̄ monon symprattōn alla kai tǭ tou katapempsantos neumati kalōs kagathōs, kai ēn ta panta theosebēs anēr, hōs eirētai. to de ēn ara kreitton ē kata tēn tou grammatos diakonian, hōs auxēthēnai men epi meizon tēn tōn diamachomenōn erin, chōrēsai dʼ eis pasas tas anatolikas eparchias tou kakou tēn hormēn. tauta men oun phthonos tis kai ponēros daimōn tois tēs ekklēsias baskainōn agathois kateirgazeto.
Thus the God-beloved man provided for the peace of the church of God by the letter he sent. The man who carried it served well and nobly, cooperating not only with the letter but also with the purpose of the one who sent him; and he was in all respects a godly man, as has been said. But the matter was too great for the service of a letter, so that the strife of the disputants grew still greater and the force of the evil spread into all the eastern provinces. This was the work of envy and a wicked demon, jealous of the church's blessings.
Notes and citation
Summary: The letter failed, and the dispute spread throughout the East.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): συμπράτων → συμπράττων.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 2.73.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-2-73-1).
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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 3, chapter 1
3.1.1Heikel
O μὲν δὴ μισόκαλος φθόνος ὧδέ πη τοῖς τῆς ἐκκληςίας βασκαίνων καλοῖς χειμῶνας αὐτῇ καὶ ταραχὰς ἐμφυλίους εἰρήνης ἐν καιρῷ καὶ θυμηδίας εἰργάζετο. οὐ μὴν βασιλεὺς ὁ τῷ θεῷ φίλος τῶν αὐτῷ πρεπόντων κατωλιγώρει, πάντα δὲ πράττων τἀναντία τοῖς μικτὸς ἦν ἐχθροῦ καὶ πολεμίου κρείττων.
O men dē misokalos phthonos hōde pē tois tēs ekklēsias baskainōn kalois cheimōnas autę̄ kai tarachas emphylious eirēnēs en kairǭ kai thymēdias eirgazeto. ou mēn basileus ho tǭ theǭ philos tōn autǭ prepontōn katōligōrei, panta de prattōn tanantia tois miktos ēn echthrou kai polemiou kreittōn.
In this way envy, the hater of good, jealous of the church's blessings, was raising storms and civil disturbances against her in a time of peace and gladness. But the emperor, the friend of God, did not neglect what befitted him; doing everything contrary to [the tyrants of a little before], he proved stronger than every enemy and foe.
Notes and citation
Summary: Despite the church's troubles, Constantine did the opposite of the persecutors and overcame every foe.
- τοῖς μικτὸς is garbled in the digital text; the bracketed words give the sense (compare the contrasts that follow).
Notes on the original text
- Digital text corrected (OCR letter errors): ἐιρήνης ἐν καρῷ → εἰρήνης ἐν καιρῷ.
Cite (SBL): Eusebius, Vit. Const. 3.1.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-1).
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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.
3.1.2Heikel
αὐτίκα δ´ οὖν οἱ μὲν θεοὺς τοὺς μὴ ὄντας παντοίαις ἀνάγκαις ἐβιάζοντο σέβειν τοῦ ὄντος ἀφεστῶτες, ὁ δὲ τοὺς μὴ ὄντας ὅτι μὴ εἰσὶν ἔργοις καὶ λόγοις ἀπελέγχων τὸν μόνον ὄντα παρεκάλει γνωρίζειν. εἶτα οἱ μὲν βλασφήμοις τὸν Χριστὸν τοῦ θεοῦ διεχλεύαζον φωναὶς, ὀ δὲ ἐφʼ ᾧ μάλιστα οἱ ἄθεοι τὰς βλασφημίας ἐκίνουν τοῦτο νικητικὸν ἐπεγράφετο φυλακτήριον, τῷ τοῦ πάθους σεμνυνόμενος τροπαίῳ. οἱ μὲν ἤλαυνον ἀοίκους καὶ ἀνεστίους καθιστῶντες τοὺς θεραπευτὰς τοῦ θεοῦ, ὁ δὲ ἀνεκαλεῖτο τοὺς πάντας καὶ ταὶς οἰκείαις ἀπεδίδου ἑστίαις.
autika d´ oun hoi men theous tous mē ontas pantoiais anankais ebiazonto sebein tou ontos aphestōtes, ho de tous mē ontas hoti mē eisin ergois kai logois apelenchōn ton monon onta parekalei gnōrizein. eita hoi men blasphēmois ton Christon tou theou diechleuazon phōnais, o de ephʼ hǭ malista hoi atheoi tas blasphēmias ekinoun touto nikētikon epegrapheto phylaktērion, tǭ tou pathous semnynomenos tropaiǭ. hoi men ēlaunon aoikous kai anestious kathistōntes tous therapeutas tou theou, ho de anekaleito tous pantas kai tais oikeiais apedidou hestiais.
For at once, where they, having turned away from the One who is, had forced people by every kind of compulsion to worship the gods who are not, he, proving by deeds and words that those who are not do not exist, called on them to acknowledge the only One who is. They mocked the Christ of God with blasphemous words; he inscribed as his victorious safeguard the very thing for which the godless most raised their blasphemies, glorying in the trophy of the passion. They drove out the servants of God, making them homeless and without a hearth; he recalled them all and restored them to their own homes.
Notes and citation
Summary: Where the persecutors forced idolatry and mocked Christ, Constantine taught the true God and gloried in the cross.
Notes on the original text
- Digital text corrected (OCR letter error; words joined by the digitization): μὴὄντας → μὴ ὄντας; περεκάλει → παρεκάλει; μέλιστα → μάλιστα; τοῦὸ → τοῦτο.
Cite (SBL): Eusebius, Vit. Const. 3.1.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-2).
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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.
3.1.3Heikel
οἱ μὲν ἀτιμίαις περιέβαλλον, ὁ δὲ ἐντίμους καὶ ζηλωτοὺς καθίστη τοῖς ἅπασιν. οἰ μὲν ἐδήμευον ἀδίκως τῶν θεοσεβῶν ἀφαρπάζοντες τοὺς βίους, ὁ δὲ ἀπεδίδου πλείστοις ἐπιδαψιλεύμενος χαρίσμασιν. οἱ μὲν διατάγμασιν ἐγγράφοις τὰς κατὰ τῶν προέδρων ἐδημοσίευον συκοφαντίας, ὁ δὲ ἔμπαλιν ἐπαίρων καὶ ἀνυψῶν τῇ παρʼαὐτῷ τιμῇ τοὺς ἄνδρας προγράμμασι καὶ νόμοις διαφανεστέρους ἐποίει.
hoi men atimiais perieballon, ho de entimous kai zēlōtous kathistē tois hapasin. oi men edēmeuon adikōs tōn theosebōn apharpazontes tous bious, ho de apedidou pleistois epidapsileumenos charismasin. hoi men diatagmasin engraphois tas kata tōn proedrōn edēmosieuon sykophantias, ho de empalin epairōn kai anypsōn tę̄ parʼautǭ timę̄ tous andras programmasi kai nomois diaphanesterous epoiei.
They surrounded them with dishonor; he made them honored and envied by all. They unjustly confiscated and seized the livelihoods of the godly; he restored them, lavishing on them very many gifts besides. They published slanders against the church's presidents in written edicts; he, on the contrary, exalting and raising the men by his own honor, made them more illustrious by proclamations and laws.
Notes and citation
Summary: Constantine honored, enriched, and exalted those whom the persecutors had disgraced.
Notes on the original text
- Digital text corrected (OCR letter errors; dropped letter (digitization slip)): διατάμασιν → διατάγμασιν; ἐδηοςίευον → ἐδημοσίευον.
Cite (SBL): Eusebius, Vit. Const. 3.1.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-3).
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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.
3.1.4Heikel
οἱ μὲν ἐκ βάθρων τοὺς εὐκτηρίους οἴκους καθῄρουν, ἄνωθεν ἐξ ὕψους καταστρωννύντες εἰς ἔδαφος, ὁ δὲ τὰς οὔσας ὑψοῦσθαι καὶ καινοτέρας ἀνίστασθαι μεγαλοπρεπῶς ἐξ αὐτῶν τῶν βασιλικῶν θησαυρῶν ἐνο- μοθέτει. οἱ μὲν τὰ θεόπνευστα λόγια ἀφανῆ ποιεῖσθαι πυρὶ φλεχθέντα προσέταττον, ὁ δὲ καὶ ταῦτα πληθύνειν ἐκ βασιλικῶν θησαυρῶν μεγαλοπρεπεῖ κατασκευῇ πολυπλασιαζόμενα διεκελεύετο.
hoi men ek bathrōn tous euktērious oikous kathę̄roun, anōthen ex hypsous katastrōnnyntes eis edaphos, ho de tas ousas hypsousthai kai kainoteras anistasthai megaloprepōs ex autōn tōn basilikōn thēsaurōn eno- mothetei. hoi men ta theopneusta logia aphanē poieisthai pyri phlechthenta prosetatton, ho de kai tauta plēthynein ek basilikōn thēsaurōn megaloprepei kataskeuę̄ polyplasiazomena diekeleueto.
They pulled down the houses of prayer from their foundations, laying them flat from top to bottom; he legislated that the existing ones be raised higher and newer ones built magnificently at the expense of the imperial treasuries themselves. They ordered the God-inspired oracles to be destroyed by burning; he ordered these too to be multiplied, copied in magnificent editions at the expense of the imperial treasuries.
Notes and citation
Summary: Constantine rebuilt churches and paid for fine copies of the Scriptures the persecutors had burned.
- On Constantine's order for fifty copies of the Scriptures, see 4.36.
Notes on the original text
- Digital text corrected (OCR letter error): πθρὶ → πυρὶ; προςέταττον → προσέταττον.
Topics: Scripture and canon
Cite (SBL): Eusebius, Vit. Const. 3.1.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-4).
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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.
3.1.5Heikel
οἱ μὲν συνόδους ἐπισκόπων μηδαμῆ μηδαμῶς τολμᾶν προςέταττον ποιεῖσθαι, ὁ δὲ τοὺς ἐξ ἁπάντων τῶν ἐθνῶν παρʼ ἑαυτῷ συνεκρότει, βασιλείων τʼ εἴσω παρεῖναι καὶ μέχρι τῶν ἐνδοτάτω χωρεῖν ἑστίας τε καὶ τραπέζης βασιλικῆς κοινωνοὺς γενέσθαι ἠξίου. οἱ μὲν ἐτίμων ἀναθήμασι τοὺς δαίμονας, ὀ δὲ ἀπεγύμνου τὴν πλάνην, τὴν ἄχρηστον τῶν ἀναθημάτων ὕλην τοῖς χρῆσθαι δυνατοῖς διηνεκῶς νέμων. οἱ μὲν τοὺς νεὼς φιλοτίμως κοσμεῖν ἐκέλευον, ὁ δὲ ἐκ βάθρων καθῄρει τούτων αὐτῶν τὰ μάλιστα παρὰ τοῖς δεισιδαίμοσι πολλοῦ ἄξια.
hoi men synodous episkopōn mēdamē mēdamōs tolman prosetatton poieisthai, ho de tous ex hapantōn tōn ethnōn parʼ heautǭ synekrotei, basileiōn tʼ eisō pareinai kai mechri tōn endotatō chōrein hestias te kai trapezēs basilikēs koinōnous genesthai ēxiou. hoi men etimōn anathēmasi tous daimonas, o de apegymnou tēn planēn, tēn achrēston tōn anathēmatōn hylēn tois chrēsthai dynatois diēnekōs nemōn. hoi men tous neōs philotimōs kosmein ekeleuon, ho de ek bathrōn kathę̄rei toutōn autōn ta malista para tois deisidaimosi pollou axia.
They ordered that bishops should never dare to hold synods; he gathered them from all the nations to himself, and deigned to let them enter the palace, go into its innermost rooms, and share the imperial hearth and table. They honored the demons with offerings; he laid bare the error, continually distributing the useless material of the offerings to those able to use it. They ordered the temples to be lavishly adorned; he destroyed from their foundations those of them most prized by the superstitious.
Notes and citation
Summary: Constantine hosted synods of bishops, gave away temple treasures, and destroyed prominent temples.
- On the stripping and destruction of temples, see 3.54–58.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors): εἰ μὲν συνόδους → οἱ μὲν συνόδους; ἡξέιου → ἠξίου; βάιρωμ λαιῄρει → βάθρων καθῄρει.
Cite (SBL): Eusebius, Vit. Const. 3.1.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-5).
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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.
3.1.6Heikel
οἱ μὲν τοὺς τοῦ θεοῦ μάρτυρας αἰσχίσταις ὑπέβαλλον τιμωρίαις, ὁ δὲ αὐτοὺς μὲν τοὺς ταὺτα δεδρακότας μετῄει σωφρονίζων τῇ πρεπούσῃ τοῦ θεοῦ κολάσει, τῶν δʼ ἀγίων μαρτύρων τοῦ θεοῦ τὰς μνήμας τιμῶν οὐ διελίμπανεν. οἱ μὲν τῶν βασιλικῶν οἴκων ἤλαυνον τοὺς θεοσεβεῖς ἄνδρας, ὁ δʼ αὐτοῖς μάλιστα τούτοις διετέλει θαρρῶν, εὔνους αὐτῷ καὶ πιστοὺς ἁπάντων μᾶλλον τούτους εἶναι γινώσκων.
hoi men tous tou theou martyras aischistais hypeballon timōriais, ho de autous men tous tauta dedrakotas metę̄ei sōphronizōn tę̄ prepousę̄ tou theou kolasei, tōn dʼ agiōn martyrōn tou theou tas mnēmas timōn ou dielimpanen. hoi men tōn basilikōn oikōn ēlaunon tous theosebeis andras, ho dʼ autois malista toutois dietelei tharrōn, eunous autǭ kai pistous hapantōn mallon toutous einai ginōskōn.
They subjected the martyrs of God to the most shameful punishments; he pursued those who had done these things, chastening them with the fitting punishment of God, and never ceased to honor the memorials of the holy martyrs of God. They drove godly men from the imperial palaces; he continued to rely on these men above all, knowing them to be more loyal and faithful to him than anyone.
Notes and citation
Summary: Constantine honored the martyrs and trusted Christians most of all.
Notes on the original text
- Digital text corrected (OCR garble; stray letter (digitization slip)): ταῦτ θεοῦ → τοῦ θεοῦ; θεροῦ → θεοῦ.
Topics: Martyrdom
Cite (SBL): Eusebius, Vit. Const. 3.1.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-6).
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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.
3.1.7Heikel
οἱ μὲν χρημάτων ἥττους ὑπῆρχον Τανταλείῳ πάθει τὴν ψυχὴν δεδουλωμένοι, ὁ. δὲ βασιλικῇ μεγαλοπρεπείᾳ πάντας ἀναπτάσες θησαυροὺς πλουςίᾳ καὶ μεγαλοψύχῳ δεξιᾷ τὰς μεταδόσεις ἐποιεῖτο. οἱ μὲν μυρίους κατειργάζοντο φόνους ἐφʼ ἁρπαγῇ καὶ δημεύσει τῆς τῶν ἀναιρουμένων οὐσίας, Κωνσταντίνου δʼ ἐπὶ πάσῃ τῇ βασιλείᾳ πᾶν ξίφος ὡς ἄχρηστον τοῖς δικασταῖς ἀπῃώρητο, τῶν κατʼ ἔθνος δήμων τε καὶ πολιτευτῶν ἀνδρῶν πατρονομουμένων μᾶλλον ἤ ἀπʼ ἀνάγκαις ἀρχομένων.
hoi men chrēmatōn hēttous hypērchon Tantaleiǭ pathei tēn psychēn dedoulōmenoi, ho. de basilikę̄ megaloprepeią pantas anaptases thēsaurous plousią kai megalopsychǭ dexią tas metadoseis epoieito. hoi men myrious kateirgazonto phonous ephʼ harpagę̄ kai dēmeusei tēs tōn anairoumenōn ousias, Kōnstantinou dʼ epi pasę̄ tę̄ basileią pan xiphos hōs achrēston tois dikastais apę̄ōrēto, tōn katʼ ethnos dēmōn te kai politeutōn andrōn patronomoumenōn mallon ē apʼ anankais archomenōn.
They were slaves to money, their souls enslaved to the torment of Tantalus; he, opening all his treasuries with imperial magnificence, made distributions with a rich and generous hand. They committed countless murders for plunder and confiscation of the property of those put to death; but throughout Constantine's reign every sword hung idle for the judges as useless, the peoples and citizens of each nation being governed with a father's rule rather than by compulsion.
Notes and citation
Summary: Constantine gave generously and, Eusebius claims, ruled without the executions of the persecutors.
- Panegyric: Constantine did impose capital punishment, and in 326 had his son Crispus and his wife Fausta put to death; Eusebius does not mention this.
Notes on the original text
- Digital text corrected (OCR letter error): μεγαλοφύχῳ → μεγαλοψύχῳ; τάσῃ → πάσῃ.
Cite (SBL): Eusebius, Vit. Const. 3.1.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-7).
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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.
3.1.8Heikel
εἰς ἃ δὴ ἀποβλέψας εἶπεν ἄν τις εἰκότως νεαρόν τινα καὶ νεοαγῆ βίον ἄρτι τότε φανῆναι δοκεῖν, ξένου φωτὸς ἀθρόου ἐκ σκότους τῷ θνητῷ καταλάμψαντος γένει, θεοῦ τε τὸ πᾶν ἔργον εἶναι ὁμολογεῖν, τῆς τῶν ἀθέων πληθύος ἀντίπαλον τὸν θεοφιλῆ βασιλέα προβεβλημένου.
eis ha dē apoblepsas eipen an tis eikotōs nearon tina kai neoagē bion arti tote phanēnai dokein, xenou phōtos athroou ek skotous tǭ thnētǭ katalampsantos genei, theou te to pan ergon einai homologein, tēs tōn atheōn plēthyos antipalon ton theophilē basilea probeblēmenou.
Looking at these things, one might fairly say that a fresh and newly made life seemed just then to have appeared, a strange light suddenly shining out of darkness upon the mortal race; and one would confess that the whole was the work of God, who had set forth the God-beloved emperor to oppose the multitude of the godless.
Notes and citation
Summary: Constantine's reign seemed a new life and a light from God.
Notes on the original text
- Digital text corrected (stray letters (digitization slip)): κτὸ πᾶν ἔρτγον → τὸ πᾶν ἔργον.
Cite (SBL): Eusebius, Vit. Const. 3.1.8 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-1-8).
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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 3, chapter 2
3.2.1Heikel
Ἐπειδὴ γὰρ οἱ μὲν οἷοι μηδένες ἄλλοι πώποτʼ ὤφθησαν καὶ οἶνα μηδʼ ἐξ αἰῶνος ἀκοῇ παρείληπται κατὰ τῆς ἐκκληςίας τετολμήκασιν, εἰκότως ὀ θεὸς αὐτὸς ξένον τι χρῆμα προστηςάμενος τὰ μήτʼ ἀκοῇ γνωσθέντα μήτʼ ὄψει παραδοθέντα διʼ αὐτοῦ κατειργάζετο. καὶ τί νεώτερον ἦν ἤ τὸ θαῦμα τῆς βασιλέως ἀρετῆς ἐκ θεοῦ σοφίας τῷ θνητῷ γένει δεδωρημένον; τοιγάρτοι τὸν Χριστὸν τοῦ θεοῦ σὺν παρρησίᾳ τῇ πάςῃ πρεσβεύων εἰς πάντας διετέλει, μηδἐν ἐγκαλυπτόμενος τὴν σωτήριον ἐπηγορίαν, σεμνολογούμενος δʼ ἐπὶ τῷ πράγματι, φανερὸν δὲ αὐτὸ καθίστη, νῦν μὲν τὸ πρόσωπον τῷ σωτηρίῳ κατασφραγιζόμενος σημείῳ, νῦν δʼ ἐναβρυνόμενος τῷ νικη- τικῷ τροπαίῳ,
Epeidē gar hoi men hoioi mēdenes alloi pōpotʼ ōphthēsan kai oina mēdʼ ex aiōnos akoę̄ pareilēptai kata tēs ekklēsias tetolmēkasin, eikotōs o theos autos xenon ti chrēma prostēsamenos ta mētʼ akoę̄ gnōsthenta mētʼ opsei paradothenta diʼ autou kateirgazeto. kai ti neōteron ēn ē to thauma tēs basileōs aretēs ek theou sophias tǭ thnētǭ genei dedōrēmenon? toigartoi ton Christon tou theou syn parrēsią tę̄ pasę̄ presbeuōn eis pantas dietelei, mēden enkalyptomenos tēn sōtērion epēgorian, semnologoumenos dʼ epi tǭ pragmati, phaneron de auto kathistē, nyn men to prosōpon tǭ sōtēriǭ katasphragizomenos sēmeiǭ, nyn dʼ enabrynomenos tǭ nikē- tikǭ tropaiǭ,
For since they had dared against the church such things as no others had ever been seen to do, and as had never been heard of from the beginning of time, God himself fittingly put forward something strange and accomplished through him things neither known by report nor handed down by sight. And what was newer than the wonder of the emperor's virtue, given to the mortal race by God's wisdom? So he continued to champion the Christ of God to all with complete boldness, not at all concealing the saving name but priding himself on it; he made it manifest, now sealing his face with the saving sign, now glorying in the victorious trophy,
Notes and citation
Summary: Constantine openly confessed Christ, signing himself with the cross and glorying in it.
- “Sealing his face” refers to making the sign of the cross on the forehead.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip); words joined by the digitization): τίνεώτερον → τί νεώτερον; θεαῦμα → θαῦμα; διετίλει → διετέλει.
Cite (SBL): Eusebius, Vit. Const. 3.2.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-2-1).
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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 3, chapter 3
3.3.1Heikel
ὅ μὲν δὴ καὶ ἐν γραφῆς ὑφηλοτάτῳ πίνακι πρὸ τῶν βασιλικῶν προθύρων ἀνακειμένῳ τοῖς πάντων ὀφθαλμοῖς ὁρᾶσθαι προὐτίθει, τὸ μὲν σωτήριον σημεῖον ὑπερκείμενον τῆς αὐτοῦ κεφαλῆς τῇ γραφῇ παραδούς, τὸν δʼ ἐχθρὸν καὶ πολέμιον θῆρα τὸν τὴν ἐκ- κλησίαν τοῦ θεοῦ διὰ τῆς τῶν ἀθέων πολιορκήσαντα τυραννίδος κατὰ βυθοῦ φερόμενον ποιήσας ἐν δράκοντος μορφῇ. δράκοντα γὰρ αὐτὸν καὶ σκολιὸν ὄφιν ἐν προφητῶν θεοῦ βίβλοις ἀνηγόρευε τὰ λόγια.
ho men dē kai en graphēs hyphēlotatǭ pinaki pro tōn basilikōn prothyrōn anakeimenǭ tois pantōn ophthalmois horasthai proutithei, to men sōtērion sēmeion hyperkeimenon tēs autou kephalēs tę̄ graphę̄ paradous, ton dʼ echthron kai polemion thēra ton tēn ek- klēsian tou theou dia tēs tōn atheōn poliorkēsanta tyrannidos kata bythou pheromenon poiēsas en drakontos morphę̄. drakonta gar auton kai skolion ophin en prophētōn theou biblois anēgoreue ta logia.
which he also set out for all eyes to see in a painting on a very lofty panel set up before the palace gates. In the painting he placed the saving sign above his own head, and beneath it he represented the hostile and warlike beast, which had besieged the church of God through the tyranny of the godless, falling into the abyss in the form of a dragon. For the oracles in the books of God's prophets had called him a dragon and a crooked serpent.
Isa 27:1 (allusion, high confidence)
Notes and citation
Summary: A painting at the palace showed Constantine under the cross, with the persecutor as a dragon cast into the abyss.
- The dragon and crooked serpent: Isa 27:1 (quoted in 3.3.2).
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): πίνκαι → πίνακι; ἀφθαλμοῖς → ὀφθαλμοῖς; κιὰ τῆς → διὰ τῆς; σκολεὸν → σκολιὸν.
Cite (SBL): Eusebius, Vit. Const. 3.3.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-3-1).
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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.
3.3.2Heikel
διὸ καὶ βασιλεὺς ὑπὸ τοῖς αὐτοῦ τε καὶ τῶν αὐτοῦ παίδων ποςὶ βέλει πεπαρμένον κατὰ μέσου τοῦ κύτους βυθοῖς τε θαλάττης ἀπερριμμένον διὰ τῆς κηροχύτου γραφῆς ἐδείκνυ τοῖς πᾶσι τὸν δρά- κοντα, ὧδέ πη τὸν ἀφανῆ τοῦ τῶν ἀνθρώπων γένους πολέμιον αἰνιττόμενος, ὅν καὶ δυνάμει τοῦ ὑπὲρ κεφαλῆς ἀνακειμένου σωτηρίου τροπαίου κατὰ βυθῶν ἀπωλείας κεχωρηκέναι ἐδήλου. 3ἀλλὰ ταῦτα μὲν ἄνθη χρωμάτων ᾐνίττετο διὰ τῆς εἰκόνος· ἐμὲ δὲ θαῦμα τῆς βασιλέως κατεῖχε μεγαλονοίας, ὡς ἐμπνεύσει θείᾳ ταῦτα διετύπου ἅ δὴ φωναὶ προφητῶν ὧδέ που περὶ τοῦδε τοῦ θηρὸς ἐβόων,,, ἐπάξειν τὸν θεόνʼ’, λέγουσαι,,, τὴν· μάχαιραν τὴν μεγάλην καὶ φοβερὰν ἐπὶ τὸν δράκοντα ὄφιν τὸν σκολιόν, ἐπὶ τὸν φεύγοντα, καὶ ἀνελεῖν τὸν δράκοντα τὸν ἐν τῇ θαλάσσῃ.’’ εἰκόνας δὴ τούτων διετύπου βασι- λεύς, ἀληθῶς ἐντιθεὶς μιμήματα τῇ σκιαγραφίᾳ.
dio kai basileus hypo tois autou te kai tōn autou paidōn posi belei peparmenon kata mesou tou kytous bythois te thalattēs aperrimmenon dia tēs kērochytou graphēs edeikny tois pasi ton dra- konta, hōde pē ton aphanē tou tōn anthrōpōn genous polemion ainittomenos, hon kai dynamei tou hyper kephalēs anakeimenou sōtēriou tropaiou kata bythōn apōleias kechōrēkenai edēlou. 3alla tauta men anthē chrōmatōn ę̄nitteto dia tēs eikonos; eme de thauma tēs basileōs kateiche megalonoias, hōs empneusei theią tauta dietypou ha dē phōnai prophētōn hōde pou peri toude tou thēros eboōn,,, epaxein ton theonʼ’, legousai,,, tēn; machairan tēn megalēn kai phoberan epi ton drakonta ophin ton skolion, epi ton pheugonta, kai anelein ton drakonta ton en tę̄ thalassę̄.’’ eikonas dē toutōn dietypou basi- leus, alēthōs entitheis mimēmata tę̄ skiagraphią.
So the emperor showed to all, in the encaustic painting, the dragon beneath his own feet and those of his sons, pierced through the middle of its body with a dart and thrown into the depths of the sea. In this way he hinted at the invisible enemy of the human race, and showed that it had gone down into the depths of destruction by the power of the saving trophy set above his head. 3 This the colors of the picture expressed in figure; but I was filled with wonder at the emperor's greatness of mind, that by divine inspiration he portrayed what the voices of the prophets had cried out about this beast, saying that “God will bring his great and fearful sword upon the dragon, the crooked serpent, upon the fleeing one, and will slay the dragon that is in the sea.” The emperor portrayed images of these things, truly setting likenesses of them in the painting.
Isa 27:1 (quotation, high confidence)
Notes and citation
Summary: The dragon, pierced and cast into the sea, stood for the devil, as Isaiah had prophesied.
- Isa 27:1, in the Septuagint wording.
Notes on the original text
- Digital text corrected (OCR letter error): θαλάσςῃ → θαλάσσῃ.
Cite (SBL): Eusebius, Vit. Const. 3.3.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-3-2).
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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 3, chapter 4
3.4.1Heikel
Ταῦτα μὲν οὖν αὐτῷ καταθυμίως συνετελεῖτο, τὰ δέ γε τῆς τοῦ φθόνου βασκανίας δεινῶς τὰς κατὰ τὴν Ἀλεξάνδρειαν ἐκκλησίας τοῦ θεοῦ ἐκταράττοντα καὶ τὸ Θηβαίων τε καὶ Αἰγυπτίων σχισ- ματικὸν κακὸν οὐ σμικρῶς αὐτὸν ἐκίνει, προσρηγνυμένων καθʼ ἑκά- στην πόλιν ἐπισκόπων ἐπισκόποις, δήμων τε δήμοις ἐπανισταμένων καὶ μόνον οὐχὶ συμπληγάσι κατακοπτόντων ἀλλήλους, ὥστʼ ἤδη φρε- νῶν ἐκστάσει τοὺς ἀπεγνωσμένους ἀνοσίοις ἐγχειρεῖν καὶ ταῖς βασι- λέως τολμᾶν ἐνυβρίζειν εἰκόσιν, οὐ μὴν ὥστʼ εἰς ὀργὴν ἐγείρειν τὸν βασιλέα μᾶλλον ἤ πρὸς πόνον ψυχῆς, ὑπεραλγοῦντα τῆς τῶν φρενο- βλαβῶν ἀπονοίας.
Tauta men oun autǭ katathymiōs syneteleito, ta de ge tēs tou phthonou baskanias deinōs tas kata tēn Alexandreian ekklēsias tou theou ektarattonta kai to Thēbaiōn te kai Aigyptiōn schis- matikon kakon ou smikrōs auton ekinei, prosrēgnymenōn kathʼ heka- stēn polin episkopōn episkopois, dēmōn te dēmois epanistamenōn kai monon ouchi symplēgasi katakoptontōn allēlous, hōstʼ ēdē phre- nōn ekstasei tous apegnōsmenous anosiois encheirein kai tais basi- leōs tolman enybrizein eikosin, ou mēn hōstʼ eis orgēn egeirein ton basilea mallon ē pros ponon psychēs, hyperalgounta tēs tōn phreno- blabōn aponoias.
These things were accomplished as he wished. But the effects of envy's malice, which were terribly troubling the churches of God in Alexandria, and the schismatic evil of the Thebans and Egyptians, disturbed him not a little. In every city bishops clashed with bishops, and peoples rose against peoples, all but grinding one another to pieces like the Clashing Rocks, so that the desperate, in their madness, committed unholy acts and even dared to insult the emperor's statues. Yet this roused the emperor not so much to anger as to anguish of soul, grieving deeply at the folly of the deranged.
Notes and citation
Summary: The strife in Egypt, which extended to insults against his statues, grieved Constantine more than it angered him.
- The Clashing Rocks (Symplegades) of Greek myth crushed whatever passed between them.
Notes on the original text
- Digital text corrected (OCR letter error): ἀκκλησίας → ἐκκλησίας; ἰργὴν → ὀργὴν.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.4.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-4-1).
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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 3, chapter 5
3.5.1Heikel
Προϋπῆρχε δʼ ἄρα καὶ ἄλλη τις τούτων προτέρα νόσος ἀργα- λεωτάτη ἐκ μακροῦ διενοχλοῦσα, τῆς σωτηρίου ἑορτῆς διαφωνία, τῶν μὲν ἑπεσθαι δεῖν τῇ Ἰουδαίων συνηθείᾳ φασκόντων, τῶν δὲ προσήκειν τὴν ἀκριβῆ τοῦ καιροῦ παραφυλάττειν ὥραν μηδὲ πλανωμένους ἕπεσθαι τοῖς τῆς εὐαγγελικῆς ἀλλοτρίοις χάριτος.
Proÿpērche dʼ ara kai allē tis toutōn protera nosos arga- leōtatē ek makrou dienochlousa, tēs sōtēriou heortēs diaphōnia, tōn men hepesthai dein tę̄ Ioudaiōn synētheią phaskontōn, tōn de prosēkein tēn akribē tou kairou paraphylattein hōran mēde planōmenous hepesthai tois tēs euangelikēs allotriois charitos.
There was also another, older disease, most grievous, which had long been causing trouble: the disagreement about the saving feast. Some said that one must follow the custom of the Jews; others that it was proper to keep the exact time of the season, and not to go astray by following those who are strangers to the grace of the gospel.
Notes and citation
Summary: A long-standing dispute divided the churches over the date of Easter.
- The question was whether Easter should follow the Jewish reckoning of Passover (14 Nisan) or a Christian calculation. The description of the other side is Eusebius's polemic.
Notes on the original text
- Digital text corrected (OCR letter error): διαφωωία → διαφωνία; ἀδριβῆ → ἀκριβῆ.
Cite (SBL): Eusebius, Vit. Const. 3.5.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-5-1).
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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.
3.5.2Heikel
κἀν τούτῳ τοι- γαροῦν μακροῖς ἤδη χρόνοις τῶν ἁπανταχοῦ λαῶν διενηνεγμένων θεσμῶν τε θείων συγχεομένων, ὡς ἐπὶ μιᾶς καὶ τῆς αὐτῆς ἑορτῆς τὴν τοῦ καιροῦ παρατροπὴν μεγίστην διάστασιν ἐποιεῖν τοῖς τὴν ἑορτὴν ἄγουσι, τῶν μὲν ἀσιτίαις καὶ κακοπαθείαις ἐνασκουμένων τῶν δʼ ἀνέσει τὴν σχολὴν ἀνατιθέντων, οὐδεὶς οἶός τʼ ἦν ἀνθρώπων θεραπείαν εὕρασθαι τοῦ κακοῦ, ἰσοστασίου τῆς ἔριδος τοῖς διεστῶσιν ὑπαρχού- σης, μόνῳ δʼ ἄρα τῷ παντοδυνάμῳ θεῷ καὶ ταῦτα ἰᾶσθαι ῥᾀδιον ἦν, ἀγαθῶν δʼ ὑπηρέτης αὐτῷ μόνος τῶν ἐπὶ γῆς κατεφαίνετο Κων- σταντῖνος. 3ὅς ἐπειδὴ τὴν τῶν λεχθέντων διέγνω ἀκοὴν τό τε κατα- πεμφθὲν αὐτῷ γράμμα τοῖς κατὰ τὴν Ἀλεξάνδρειαν ἄπρακτον ἑώρα, τότε τὴν αὐτὸς ἑαυτοῦ διάνοιαν ἀνακινήσας, ἄλλον τουτονὶ καταγωνιεῖσθαι δεῖν ἔφη τὸν κατὰ τοῦ ταράττοντος τὴν ἐκκλησίαν ἀφανοῦς ἐχθροῦ πόλεμον.
kan toutǭ toi- garoun makrois ēdē chronois tōn hapantachou laōn dienēnegmenōn thesmōn te theiōn syncheomenōn, hōs epi mias kai tēs autēs heortēs tēn tou kairou paratropēn megistēn diastasin epoiein tois tēn heortēn agousi, tōn men asitiais kai kakopatheiais enaskoumenōn tōn dʼ anesei tēn scholēn anatithentōn, oudeis oios tʼ ēn anthrōpōn therapeian heurasthai tou kakou, isostasiou tēs eridos tois diestōsin hyparchou- sēs, monǭ dʼ ara tǭ pantodynamǭ theǭ kai tauta iasthai rhądion ēn, agathōn dʼ hypēretēs autǭ monos tōn epi gēs katephaineto Kōn- stantinos. 3hos epeidē tēn tōn lechthentōn diegnō akoēn to te kata- pemphthen autǭ gramma tois kata tēn Alexandreian aprakton heōra, tote tēn autos heautou dianoian anakinēsas, allon toutoni katagōnieisthai dein ephē ton kata tou tarattontos tēn ekklēsian aphanous echthrou polemon.
In this matter, then, the peoples everywhere had long been at variance and the divine ordinances confused, so that for one and the same feast the difference in date caused the greatest discord among those keeping it, some practicing fasts and austerities while others gave their leisure to relaxation. No human being could find a cure for the evil, since the dispute was evenly balanced between the parties. For God almighty alone this too was easy to heal, and of all those on earth Constantine alone appeared as his servant for good. 3 When he had learned what has been described, and saw that the letter he had sent to those in Alexandria had failed, he stirred up his own mind and said that he must fight to the end this other war, against the invisible enemy who was disturbing the church.
Notes and citation
Summary: Some fasted while others feasted; seeing his letter had failed, Constantine resolved to end the discord.
Notes on the original text
- Digital text corrected (OCR letter error; word split and garbled at a line break): τοῦς διεστῶσιν → τοῖς διεστῶσιν; καταγω- ωιεῖσθαι → καταγωνιεῖσθαι.
Topics: Fasting
Cite (SBL): Eusebius, Vit. Const. 3.5.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-5-2).
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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 3, chapter 6
3.6.1Heikel
Εἶθʼ ὥσπερ ἐπιστρατεύων αὐτῷ φάλαγγα θεοῦ σύνοδον οἰ- κουμενικὴν συνεκρότει, σπεύδειν ἁπανταχόθεν τοὺς ἐπισκόπους γράμ- μασι τιμητικοῖς προκαλούμενος. οὐκ ἦν δʼ ἁπλοῦν τὸν ἐπίταγμα, συνήργει δὲ καὶ αὐτῇ πράξει τὸ βασιλέως νεῦμα, οἷς μὲν ἐξουσίαν δημοσίου παρέχον δρόμου οἷς δὲ νωτοφόρων ὑπηρεσίας ἀφθόνους. ὥριστο δὲ καὶ πόλις ἐμπρέπουσα τῇ συνόδῳ, νίκης ἐπώνυμος, κατὰ τὸ Βιθυνῶν ἔθνος ἡ Νίκαια. 2ὡς οὖν ἐφοίτα πανταχοῦ τὸ παράγ- γελμα, οἷά τινος ἀπὸ νύσσης οἱ πάντες ἔθεον σὺν προθυμίᾳ τῇ πάςῃ. εἶλκεν γὰρ αὐτοὺς ἀγαθῶν ἐλπίς, ἥ τε τῆς εἰρήνης μετουσία, τοῦ τε ξένου θαύματος τῆς τοῦ τοσοῦτου βασιλέως ὄψεως ἡ θέα. ἐπειδὴ οὖν συνῆλθον οἱ πάντες, ἔργον ἤδη θεοῦ τὸ πραττόμενον ἐθεωρεῖτο. οἱ γὰρ μὴ μόνον ψυχαῖς ἀλλὰ καὶ σώμασι καὶ χώραις καὶ τόποις καὶ ἔθνεσι πορρωτάτω διεστῶτες ἀλλήλων ὁμοῦ συνήγοντο, καὶ μία τοὺς πάντας ὑπεδέχετο πόλις, ἦν θʼ ὁρᾶν μέγιστον ἱερέων στέφανον ἐξ ὡραίων ἀνθέων καταπεποικιλμένον.
Eithʼ hōsper epistrateuōn autǭ phalanga theou synodon oi- koumenikēn synekrotei, speudein hapantachothen tous episkopous gram- masi timētikois prokaloumenos. ouk ēn dʼ haploun ton epitagma, synērgei de kai autę̄ praxei to basileōs neuma, hois men exousian dēmosiou parechon dromou hois de nōtophorōn hypēresias aphthonous. hōristo de kai polis emprepousa tę̄ synodǭ, nikēs epōnymos, kata to Bithynōn ethnos hē Nikaia. 2hōs oun ephoita pantachou to parag- gelma, hoia tinos apo nyssēs hoi pantes etheon syn prothymią tę̄ pasę̄. eilken gar autous agathōn elpis, hē te tēs eirēnēs metousia, tou te xenou thaumatos tēs tou tosoutou basileōs opseōs hē thea. epeidē oun synēlthon hoi pantes, ergon ēdē theou to prattomenon etheōreito. hoi gar mē monon psychais alla kai sōmasi kai chōrais kai topois kai ethnesi porrōtatō diestōtes allēlōn homou synēgonto, kai mia tous pantas hypedecheto polis, ēn thʼ horan megiston hiereōn stephanon ex hōraiōn antheōn katapepoikilmenon.
Then, as if marshalling a phalanx of God against him, he convened an ecumenical synod, inviting the bishops with honorific letters to hasten from every quarter. Nor was it a mere command: the emperor's will cooperated in carrying it out, granting to some the use of the public post and to others an ample supply of pack animals. A city fitting for the synod was appointed, named for victory: Nicaea in the province of Bithynia. 2 So when the summons went out everywhere, all ran with complete eagerness, as if from a starting line. They were drawn by the hope of good things, by the prospect of sharing in peace, and by the strange wonder of seeing so great an emperor. When all had assembled, what was being done was already seen to be the work of God. For men who were separated as widely as possible from one another, not only in their souls but also in body, country, place, and nation, were brought together, and one city received them all; one could see a very great crown of priests, adorned with beautiful flowers.
Notes and citation
Summary: Constantine summoned an ecumenical council to Nicaea, providing transport for the bishops.
- The Council of Nicaea met in 325. The name Nicaea recalls νίκη, “victory.”
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): πόις → πόλις.
Cite (SBL): Eusebius, Vit. Const. 3.6.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-6-1).
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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 3, chapter 7
3.7.1Heikel
Τῶν γοῦν ἐκκλησιῶν ἁπασῶν, αἳ τὴν Εὐρώπην ἅπασαν Λιβύην τε καὶ τὴν Ἀσίαν ἐπλήρουν, ὁμοῦ συνῆκτο τῶν τοῦ θεοῦ λειτουργῶν τὰ ἀκροθίνια, εἶς τʼ οἶκος εὐκτήριος ὥσπερ ἐκ θεοῦ πλατυνόμενος ἔνδον ἐχώρει κατὰ τὸ αὐτὸ Σύρους ἅμα καὶ Κιλικας, Φοίνικάς τε καὶ Ἀραβίους καὶ Παλαιστινούς, καὶ ἐπὶ το΄ʼυτοις Αἰγυπτίους, Θηβαίους, Λίβυας, τοὺς τʼ ἐκ μέσης τῶν ποταμῶν ὁρμωμένους· ἤδη καὶ Πέρσης ἐπίσκοπος τῇ συνόδῳ παρῆν, οὐδὲ Σκύθης ἀπελιμπάνετο τῆς χορείας, Πόντος τε καὶ Γαλατία, Καππαδοκία τε καὶ Ἀσία Φρυγία τε καὶ Παμφυλία τοὺς παρʼ αὐτοῖς παρεῖχον ἐκκρίτους· ἀλλὰ καὶ Θρᾷκες καὶ Μακεδόνες, Ἀχαιοί τε καὶ Ἠπειρῶται, τούτων θʼ οἱ ἔτι προσωτέρω οἰκοῦντες ἀπήντων, αὐτῶν τε Σπάνων ὁ πάνυ βοώμενος εἶς ἦν τοῖς πολλοῖς ἅμα συνεδρεύων.
Tōn goun ekklēsiōn hapasōn, hai tēn Eurōpēn hapasan Libyēn te kai tēn Asian eplēroun, homou synēkto tōn tou theou leitourgōn ta akrothinia, eis tʼ oikos euktērios hōsper ek theou platynomenos endon echōrei kata to auto Syrous hama kai Kilikas, Phoinikas te kai Arabious kai Palaistinous, kai epi to΄ʼytois Aigyptious, Thēbaious, Libyas, tous tʼ ek mesēs tōn potamōn hormōmenous; ēdē kai Persēs episkopos tę̄ synodǭ parēn, oude Skythēs apelimpaneto tēs choreias, Pontos te kai Galatia, Kappadokia te kai Asia Phrygia te kai Pamphylia tous parʼ autois pareichon ekkritous; alla kai Thrąkes kai Makedones, Achaioi te kai Ēpeirōtai, toutōn thʼ hoi eti prosōterō oikountes apēntōn, autōn te Spanōn ho pany boōmenos eis ēn tois pollois hama synedreuōn.
From all the churches that filled all Europe, Libya, and Asia, the choicest of the ministers of God were gathered together. One house of prayer, as if enlarged by God, held within it at the same time Syrians and Cilicians, Phoenicians, Arabians, and Palestinians, and besides these Egyptians, Thebans, Libyans, and those who came from Mesopotamia. Even a Persian bishop was present at the synod, nor was a Scythian missing from the company; Pontus and Galatia, Cappadocia and Asia, Phrygia and Pamphylia sent their chosen men; Thracians and Macedonians, Achaeans and Epirotes, and those living still further beyond these came too; and from the Spaniards themselves the very famous one sat with the many.
Notes and citation
Summary: Bishops came from the whole Roman world and beyond, even from Persia and Scythia.
- The famous Spaniard is Ossius (Hosius) of Córdoba.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ἀκρουίνια → ἀκροθίνια; εὐτήριος → εὐκτήριος; Αἰβυας → Λίβυας.
Cite (SBL): Eusebius, Vit. Const. 3.7.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-7-1).
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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.
3.7.2Heikel
τῆς δέ γε βασιλευούσης πόλεως ὁ μὲν προεστὼς ὑστέρει διὰ γῆρας, πρεσβύτεροι δʼ αὐτοῦ παρόντες τὴν αὐτοῦ τάξιν ἐπλήρουν. τοιοῦτον μόνος ἐξ αἰῶνος εἶς βασιλεὺς Κωνσταντῖνος Χριστῷ στέφανον δεσμῷ συνάψας εἰρήνης, τῷ αὐτοῦ σωτῇρι τῆς κατʼ ἐχθρῶν καὶ πολεμίων νίκης θεοπρεπὲς ἀνετίθει χαριστήριον, εἰκόνα χορείας ἀποστολικῆς ταύτην καθʼ ἡμᾶς συστησάμενος.
tēs de ge basileuousēs poleōs ho men proestōs hysterei dia gēras, presbyteroi dʼ autou parontes tēn autou taxin eplēroun. toiouton monos ex aiōnos eis basileus Kōnstantinos Christǭ stephanon desmǭ synapsas eirēnēs, tǭ autou sōtę̄ri tēs katʼ echthrōn kai polemiōn nikēs theoprepes anetithei charistērion, eikona choreias apostolikēs tautēn kathʼ hēmas systēsamenos.
The president of the imperial city was absent because of old age, but his presbyters were present and filled his place. Constantine alone of all emperors since time began, having bound such a crown for Christ with the bond of peace, dedicated it to his Savior as a thank-offering befitting God for his victory over enemies and foes, assembling in our own time this image of the apostolic company.
Notes and citation
Summary: The bishop of Rome sent presbyters; Constantine offered the assembly to Christ as a thank-offering.
- The bishop of Rome, Silvester, was represented by the presbyters Vitus and Vincentius.
Notes on the original text
- Digital text corrected (OCR letter errors): τοιοπυτον → τοιοῦτον.
Cite (SBL): Eusebius, Vit. Const. 3.7.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-7-2).
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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 3, chapter 8
3.8.1Heikel
Ἐπεὶ καὶ κατʼ ἐκείνους συνῆχθαι λόγος,, ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανὸν“,, ἄνδρας εὐλαβεῖς“, ἐν οἶς ἐτύγχανον,, Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, οἵ τʼ ἐπιδημοῦντες Ῥωμαῖοι, Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες“, πλὴν ὅσον ἐκείνοις ὑστέρει τὸ μὴ ἐκ θεοῦ λειτουργῶν συνεστάναι τοὺς πάντας· ἐπὶ δὲ τῆς παρούσης χορείας ἐπισκόπων μὲν πληθὺς ἦν πεντήκοντα καὶ διακοσίων τὸν ἀριθμὸν ὑπερακοντίζουσα, ἑπομένων δὲ τούτοις πρεσβυτέρων καὶ διακόνων ἀκολούθων τε πλείστων ὅσων ἑτέρων οὐδʼ ἦν ἀριθμὸς εἰς κατάληψιν.
Epei kai katʼ ekeinous synēchthai logos,, apo pantos ethnous tōn hypo ton ouranon“,, andras eulabeis“, en ois etynchanon,, Parthoi kai Mēdoi kai Elamitai, kai hoi katoikountes tēn Mesopotamian Ioudaian te kai Kappadokian, Ponton kai tēn Asian, Phrygian te kai Pamphylian, Aigypton kai ta merē tēs Libyēs tēs kata Kyrēnēn, hoi tʼ epidēmountes Rhōmaioi, Ioudaioi te kai prosēlytoi, Krētes kai Arabes“, plēn hoson ekeinois hysterei to mē ek theou leitourgōn synestanai tous pantas; epi de tēs parousēs choreias episkopōn men plēthys ēn pentēkonta kai diakosiōn ton arithmon hyperakontizousa, hepomenōn de toutois presbyterōn kai diakonōn akolouthōn te pleistōn hosōn heterōn oudʼ ēn arithmos eis katalēpsin.
For in the apostles' time too, the account says, there were gathered “from every nation under heaven” “devout men,” among whom were “Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs”; except that they fell short in this, that not all of them were ministers of God. In the present company the number of bishops exceeded two hundred and fifty, while the presbyters and deacons accompanying them, and the very many other attendants, were beyond counting.
Acts 2:5 (quotation, high confidence) · Acts 2:9 (quotation, high confidence) · Acts 2:10 (quotation, high confidence) · Acts 2:11 (quotation, high confidence)
Notes and citation
Summary: Like the crowd at Pentecost, the council gathered all nations; over 250 bishops attended.
- Quotations from Acts 2:5 and 2:9–11. Later tradition gives the number of bishops as 318.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); stray letter (digitization slip)): ῶν ὑπὸ → τῶν ὑπὸ; κατοικοπῦντες → κατοικοῦντες.
Cite (SBL): Eusebius, Vit. Const. 3.8.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-8-1).
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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 3, chapter 9
3.9.1Heikel
Τῶν δὲ τοῦ θεοῦ λειτουργῶν οἱ μὲν διέπρεπον σοφίας λόγῳ, οἱ δὲ βίου στερρότητι καὶ καρτερίας ὑπομονῇ, οἱ δὲ τῷ μέσῳ τρόπῳ κατεκοσμοῦντο. ἦσαν δὲ τούτων οἱ μὲν χρόνου μήκει τετιμημένοι, οἱ δὲ νεότητι καὶ ψυχῆς ἀκμῇ διαλάμποντες, οἱ δʼἄρτι παρελθόντες ἐπὶ τὸν τῆς λειτουργίας δρόμον· οἶς δὴ πᾶσι βασιλεὺς ἐφʼ ἑκάστης ἡμέρας τὰ σιτηρέσια δαψιλῶς χορηγεῖσθαι διετέτακτο.
Tōn de tou theou leitourgōn hoi men dieprepon sophias logǭ, hoi de biou sterrotēti kai karterias hypomonę̄, hoi de tǭ mesǭ tropǭ katekosmounto. ēsan de toutōn hoi men chronou mēkei tetimēmenoi, hoi de neotēti kai psychēs akmę̄ dialampontes, hoi dʼarti parelthontes epi ton tēs leitourgias dromon; ois dē pasi basileus ephʼ hekastēs hēmeras ta sitēresia dapsilōs chorēgeisthai dietetakto.
Of the ministers of God, some excelled in the word of wisdom, others in strictness of life and patient endurance, and others were adorned with the middle way between these. Some were honored for their length of years, others shone with youth and vigor of soul, and others had only just entered on the course of ministry. For all of them the emperor had ordered ample daily provisions to be supplied.
Notes and citation
Summary: The bishops varied in gifts and age; the emperor provided for them all.
Notes on the original text
- Digital text corrected (OCR garble; dropped letter (digitization slip); repeated phrase; repeated word): διέπρπον → διέπρεπον; οἱ δὲ τῷ μέσῳ οἱ δὲ βίου στερρότητι καὶ καρτερίας ὑπομονῇ, οἱ δὲ τῷ μέσῳ → οἱ δὲ τῷ μέσῳ; ἀκμῇ ἀκμῇ → ἀκμῇ; βασιλευούσηςὺς → βασιλεὺς.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.9.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-9-1).
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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 3, chapter 10
3.10.1Heikel
Ἐπεὶ δʼ ἡμέρας ὁρισθείσης τῇ συνόδῳ, καθʼ ἣν ἐχρῆν λύσιν ἐπιθεῖναι τοῖς ἀμφισβητουμένοις, παρῆν ἑκάτερος ταύτην ἄγων, ἐν αὐτῷ δὴ τῷ μεσαιτάτῳ οἴκῳ τῶν βασιλείων, ὃς δὴ καὶ ὑπερφέρειν ἐδόκει μεγέθει τοὺς πάντας, βάθρων δʼ ἐν τάξει πλειόνων ἐφʼ ἑκατέραις τοῦ οἴκου πλευραῖς διατεθέντων, εἴσω παρῆσαν οἱ κεκλημένοι καὶ τὴν προσήκουσαν ἕδραν οἱ πάντες ἀπελάμβανον.
Epei dʼ hēmeras horistheisēs tę̄ synodǭ, kathʼ hēn echrēn lysin epitheinai tois amphisbētoumenois, parēn hekateros tautēn agōn, en autǭ dē tǭ mesaitatǭ oikǭ tōn basileiōn, hos dē kai hyperpherein edokei megethei tous pantas, bathrōn dʼ en taxei pleionōn ephʼ hekaterais tou oikou pleurais diatethentōn, eisō parēsan hoi keklēmenoi kai tēn prosēkousan hedran hoi pantes apelambanon.
When the day appointed for the synod had come, on which they were to bring the disputed questions to a resolution, all who were to take part were present in the very central hall of the palace, which seemed to surpass all others in size. Many benches had been set in order along both sides of the hall; those who had been invited came in, and all took their appropriate seats.
Notes and citation
Summary: The council opened in the great central hall of the palace.
Cite (SBL): Eusebius, Vit. Const. 3.10.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-10-1).
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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.
3.10.2Heikel
ἀλλʼ ὅτε δὴ σὺν κόσμῳ τῷ πρέποντι ἡ πᾶσα καθῆστο σύνοδος, σιγὴ μὲν τοὺς πάντας εἶχεν προσδοκίᾳ τῆς βασιλέως παρόδου, εἰσᾐει δέ τις πρῶτος κἄπειτα δεύτερος καὶ τρίτος τῶν ἀμφὶ βασιλέα. ἡγοῦντο δὲ καὶ ἄλλοι οὐ τῶν συνήθων ὁπλιτῶν τε καὶ δορυφόρων μόνων δὲ τῶν πιστῶν φίλων.
allʼ hote dē syn kosmǭ tǭ preponti hē pasa kathēsto synodos, sigē men tous pantas eichen prosdokią tēs basileōs parodou, eisę̄ei de tis prōtos kapeita deuteros kai tritos tōn amphi basilea. hēgounto de kai alloi ou tōn synēthōn hoplitōn te kai doryphorōn monōn de tōn pistōn philōn.
When the whole synod had taken its seats with fitting decorum, silence held all in expectation of the emperor's entrance. First one, then a second and a third of those around the emperor came in. Others too led the way, not of the usual soldiers and guards, but only of his faithful friends.
Notes and citation
Summary: The assembly waited in silence as the emperor's companions entered.
Cite (SBL): Eusebius, Vit. Const. 3.10.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-10-2).
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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.
3.10.3Heikel
πάντων δʼ ἐξαναστάντων ἐπὶ συνθήματι, ὃ τὴν βασιλέως εἴσοδον ἐδήλου, αὐτὸς δὴ λοιπὸν διέβαινε μέσος οἶα θεοῦ τις οὐράνιος ἄγγελος, λαμπρᾷ μὲν ὥσπερ φωτὸς μαρμαρυγαῖς ἐξαστραπτούσῃ περιβολῇ ἁλουργίδος πυρωποῖς καταλαμπόμενος ἀκτῖσι, χρυσοῦ δὲ καὶ λίθων πολυτελῶν διαυγέσι φέγγεσι κοσμούμενος.
pantōn dʼ exanastantōn epi synthēmati, ho tēn basileōs eisodon edēlou, autos dē loipon diebaine mesos oia theou tis ouranios angelos, lamprą men hōsper phōtos marmarygais exastraptousę̄ peribolę̄ halourgidos pyrōpois katalampomenos aktisi, chrysou de kai lithōn polytelōn diaugesi phengesi kosmoumenos.
When all rose at the signal announcing the emperor's entrance, he himself at last passed through their midst like some heavenly angel of God, his bright robe flashing as with gleams of light, shining with the fiery rays of purple, and adorned with the brilliant radiance of gold and precious stones.
Notes and citation
Summary: Constantine entered in radiant purple and jewels.
Cite (SBL): Eusebius, Vit. Const. 3.10.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-10-3).
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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.
3.10.4Heikel
ταῦτα μὲν οὖν ἀμφὶ τὸ σῶμα. τὴν δὲ ψυχὴν θεοῦ φόβῳ καὶ εὐλαβείᾳ δῆλος ἦν κεκαλωπισμένος· ὑπέφαινον δὲ καὶ ταῦτα ὀφθαλμοὶ κάτω νεύοντες, ἐρύθημα προσώπου περιπάτου κίνησις, τό τʼ ἄλλο εἶδος, τὸ μεγεθός τε ὑπερβάλλον μὲν τοὺς ἀμφʼ αὐτὸν ἅπαντας... τῷ τε κάλλει τῆς ὥρας καὶ τῷ μεγαλοπρεπεῖ τῆς τοῦ σώματος εὐπρεπείας ἀλκῇ τε ῥώμης ἀμάχου, ἃ δὴ τρόπων ἐπιεικείᾳ πραότητί τε βασιλικῆς ἡμερότητος ἐγκεκραμένα τὸ τῆς διανοίας ὑπερφυὲς παντὸς κρεῖττον ἀπέφαινον λόγου. 5ἐπεὶ δὲ παρελθὼν ἐπὶ τὴν πρώτην τῶν ταγμάτων ἀρχὴν μέσος ἔστη, σμικροῦ τινος αὐτῷ καθίσματος ἐξ ὕλης χρυσοῦ πεποιημένου προτεθέντος, οὐ πρότερον ἢ τοὺς ἐπισκόπους ἐπινεῦσαι ἐκάθιζε. ταῦτὸν δʼ ἔπραττον οἱ πάντες μετὰ βασιλέως.
tauta men oun amphi to sōma. tēn de psychēn theou phobǭ kai eulabeią dēlos ēn kekalōpismenos; hypephainon de kai tauta ophthalmoi katō neuontes, erythēma prosōpou peripatou kinēsis, to tʼ allo eidos, to megethos te hyperballon men tous amphʼ auton hapantas... tǭ te kallei tēs hōras kai tǭ megaloprepei tēs tou sōmatos euprepeias alkę̄ te rhōmēs amachou, ha dē tropōn epieikeią praotēti te basilikēs hēmerotētos enkekramena to tēs dianoias hyperphyes pantos kreitton apephainon logou. 5epei de parelthōn epi tēn prōtēn tōn tagmatōn archēn mesos estē, smikrou tinos autǭ kathismatos ex hylēs chrysou pepoiēmenou protethentos, ou proteron ē tous episkopous epineusai ekathize. tauton dʼ epratton hoi pantes meta basileōs.
So much for his body. As for his soul, he was plainly adorned with the fear of God and reverence. This was shown by his downcast eyes, the blush on his face, his gait, the rest of his appearance, and his stature, which surpassed all those around him … in the beauty of his prime, the majesty of his bodily bearing, and the strength of his invincible might; these qualities, blended with gentleness of character and the mildness of imperial kindness, displayed the surpassing greatness of his mind beyond all description. 5 When he had come to the head of the rows and stood in the middle, a small seat made of gold was set before him; and he did not sit down until the bishops had signed to him to do so. And all did the same after the emperor.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The emperor's modest bearing showed his reverence; he sat only when the bishops invited him.
- The digital text marks a gap (“…”) in the description.
Cite (SBL): Eusebius, Vit. Const. 3.10.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-10-4).
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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 3, chapter 11
3.11.1Heikel
Τῶν δʼ ἐπισκόπων ὁ τοῦ δεξιοῦ τάγματος πρωτεύων διτε μεμετρημένον ἀπεδίδου λόγον, προσφωνῶν τὸν βασιλέα τῷ τε παντοκράτορι θεῷ χαριστήριον ἐπʼ αὐτῷ ποιούμενος ὕμνον. ἐπειδὴ δὲ καὶ αὐτὸς καθῆστο, σιγὴ μὲν ἐγίγνετο πάντων ἀτενὲς εὶς βασιλέα βλεπόντων, ὁ δὲ φαιδροῖς ὄμμασι τοὺς πάντας γαληνῶς ἐμβλέψας κἄπειτα συναγαγὼν αὐτὸς πρὸς ἑαυτὸν τὴν διάνοιαν ἡσύχῳ καὶ πραείᾳ φωνῇ τοῖον ἀπέδωκε λόγον.
Tōn dʼ episkopōn ho tou dexiou tagmatos prōteuōn dite memetrēmenon apedidou logon, prosphōnōn ton basilea tǭ te pantokratori theǭ charistērion epʼ autǭ poioumenos hymnon. epeidē de kai autos kathēsto, sigē men egigneto pantōn atenes eis basilea blepontōn, ho de phaidrois ommasi tous pantas galēnōs emblepsas kapeita synagagōn autos pros heauton tēn dianoian hēsychǭ kai praeią phōnę̄ toion apedōke logon.
The first bishop of the right-hand row [then rose and] delivered a measured speech, addressing the emperor and offering on his behalf a hymn of thanksgiving to God almighty. When he too had sat down, there was silence, all gazing intently at the emperor; and he, looking round at all calmly with bright eyes, and then collecting his thoughts, delivered in a quiet and gentle voice a speech like this.
Textual problem in this passage: see the notes.
Notes and citation
Summary: A bishop addressed the emperor, who then spoke to the council.
- The bishop is not named; later tradition identifies him as Eusebius himself or Eustathius of Antioch. The word διτε is corrupt in the digital text; the bracketed words give the sense.
Notes on the original text
- Digital text corrected (stray letter (digitization slip); wrong accent (digitization slip)): ἡσύχῷ → ἡσύχῳ; πραείαᾳ → πραείᾳ.
Cite (SBL): Eusebius, Vit. Const. 3.11.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-11-1).
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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 3, chapter 12
3.12.1Heikel
,, Εὐχῆς μὲν ἐμοὶ τέλος ἦν, ὦ φίλοι, τῆς ὑμετέρας ἀπολαῦσαι χορείας, τούτου δὲ τυχὼν εἰδέναι τῷ βασιλεῖ τῶν ὅλων τὴν χάριν ὁμολογῶ, ὅτι μοι πρὸς τοῖς ἄλλοις ἅπασι καὶ τοῦτο κρεῖττον ἀγαθοῦ παντὸς ἰδεῖν ἐδωρήσατο, φημὶ δὴ τὸ συνηγμένους ὁμοῦ πάντας ἀπολαβεῖν μίαν τε κοινὴν ἁπάντων ὁμόφρονα γνώμην θεάσασθαι.
,, Euchēs men emoi telos ēn, ō philoi, tēs hymeteras apolausai choreias, toutou de tychōn eidenai tǭ basilei tōn holōn tēn charin homologō, hoti moi pros tois allois hapasi kai touto kreitton agathou pantos idein edōrēsato, phēmi dē to synēgmenous homou pantas apolabein mian te koinēn hapantōn homophrona gnōmēn theasasthai.
“It was the fulfillment of my prayer, my friends, to enjoy your company; and having obtained it, I acknowledge my gratitude to the King of all, that in addition to all his other gifts he has granted me to see this, which is better than every good: I mean, to receive you all gathered together and to behold one common, harmonious mind among you all.
Notes and citation
Summary: Constantine thanks God for the sight of the bishops assembled in harmony.
- Constantine's opening address to the council runs through 3.12.5.
Notes on the original text
- Digital text corrected (stray letters (digitization slip)): συνηγμένουης → συνηγμένους.
Cite (SBL): Eusebius, Vit. Const. 3.12.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-12-1).
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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.
3.12.2Heikel
μὴ δὴ οὖν βάσκανός τις ἐχθρὸς τοῖς ἦμετέροις λυμαινέσθω καλοῖς, μηδὲ τῆς τῶν τυράννων θεομαχίας ἐκποδὼν ἀρθείσης θεοῦ σωτῆρος δυνάμει ἑτέρως ὁ φιλοπόνηρος δαίμων τὸν θεῖον νόμον βλασφημίαις περιβαλλέτω· ὡς ἔμοιγε παντὸς πολέμου καὶ μάχης δεινῆς καὶ χαλεπωτέρα ἡ τῆς ἐκκλησίας τοῦ θεοῦ ἐμφύλιος νενόμισται στάσις καὶ μᾶλλον ταῦτα τῶν ἐξωθεν λυπηρὰ καταφαίνεται.
mē dē oun baskanos tis echthros tois ēmeterois lymainesthō kalois, mēde tēs tōn tyrannōn theomachias ekpodōn artheisēs theou sōtēros dynamei heterōs ho philoponēros daimōn ton theion nomon blasphēmiais periballetō; hōs emoige pantos polemou kai machēs deinēs kai chalepōtera hē tēs ekklēsias tou theou emphylios nenomistai stasis kai mallon tauta tōn exōthen lypēra kataphainetai.
Let no envious enemy, then, harm our blessings; and now that the tyrants' war against God has been removed by the power of God the Savior, let not the demon who loves evil assail the divine law with blasphemies in some other way. For to me internal strife in the church of God is more grievous than any war or terrible battle, and these things appear more painful than troubles from outside.
Notes and citation
Summary: Division in the church is worse than any war.
Notes on the original text
- Digital text corrected (repeated word fragment): χαλεπωτέρα πωτέρα → χαλεπωτέρα.
Cite (SBL): Eusebius, Vit. Const. 3.12.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-12-2).
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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.
3.12.3Heikel
ὅτε γοῦν τὰς κατὰ τῶν πολεμίων νίκας νεύματι καὶ συνεργείᾳ τοῦ κρείττονος ἠράμην, οὐδέν γε λείπειν ἐνόμιζον ἢ θεῷ μὲν γινώσκειν τὴν χάριν, συγχαίρειν δὲ καὶ τοῖς ὑπʼ αὐτοῦ διʼ ἡμῶν ἠλευθερωμένοις. ἐπειδὴ δὲ τὴν ὑμετέραν διάστασιν παρʼ ἐλπίδα πᾶσαν ἐπυθόμην, οὐκ ἐν δευτέρῳ τὴν ἀκοὴν ἐθέμην, τυχεῖν δὲ καὶ τοῦτο θεραπείας διʼ ἐμῆς εὐξάμενος ὑπηρεσίας τοὺς πάντας ἀμελλήτως μετεστειλάμην.
hote goun tas kata tōn polemiōn nikas neumati kai synergeią tou kreittonos ēramēn, ouden ge leipein enomizon ē theǭ men ginōskein tēn charin, synchairein de kai tois hypʼ autou diʼ hēmōn ēleutherōmenois. epeidē de tēn hymeteran diastasin parʼ elpida pasan epythomēn, ouk en deuterǭ tēn akoēn ethemēn, tychein de kai touto therapeias diʼ emēs euxamenos hypēresias tous pantas amellētōs metesteilamēn.
When, by the will and cooperation of the Supreme Being, I won my victories over my enemies, I thought nothing remained but to give thanks to God and to rejoice with those freed by him through us. But when, against all hope, I learned of your dissension, I did not treat the report as a secondary matter; praying that this too might be healed through my service, I summoned you all without delay.
Notes and citation
Summary: Hearing of their dissension, he summoned them at once.
Notes on the original text
- Digital text corrected (OCR letter errors; stray letter (digitization slip)): ἠράμηυν → ἠράμην; συνχάιρειν → συγχαίρειν.
Cite (SBL): Eusebius, Vit. Const. 3.12.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-12-3).
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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.
3.12.4Heikel
καὶ χαίρω μὲν ὁρῶν τὴν ὑμετέραν ὁμήγυριν, τότε δὲ μάλιστα κρίνω κατʼ εὐχὰς ἐμαυτὸν πράξειν, ἐπειδὰν ταῖς ψυχαῖς ἀνακραθέντας ἴδοιμι τοὺς πάντας μίαν τε κοινὴν βραβεύουσαν τοῖς πᾶσιν εἰρηνικὴν συμφωνίαν, ἣν καὶ ἑτέροις ὑμᾶς πρέπον ἃν εἴη πρεσβεύειν τοὺς τῷ θεῷ καθιερωμένους.
kai chairō men horōn tēn hymeteran homēgyrin, tote de malista krinō katʼ euchas emauton praxein, epeidan tais psychais anakrathentas idoimi tous pantas mian te koinēn brabeuousan tois pasin eirēnikēn symphōnian, hēn kai heterois hymas prepon han eiē presbeuein tous tǭ theǭ kathierōmenous.
I rejoice to see your assembly; but I shall judge that I have most fully achieved what I prayed for when I see you all united in soul, and one common, peaceful harmony prevailing among you all, which it would befit you, who are consecrated to God, to proclaim to others as well.
Notes and citation
Summary: He will be content only when they are united in peace.
Cite (SBL): Eusebius, Vit. Const. 3.12.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-12-4).
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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.
3.12.5Heikel
μὴ δὴ οὖν μέλλετε, ὦ φίλοι δὴ λειτουργοὶ θεοῦ καὶ τοῦ κοινοῦ πάντων ἡμῶν δεσπότου τε καὶ σωτῆρος ἀγαθοὶ θεράποντες, τὰ τῆς ἐν ὑμῖν διαστάσεως αἴτια ἐντεῦθεν ἤδη φέρειν εἰς μέσον ἀρξάμενοι πάντα σύνδεσμον ἀμφιλογίας νόμοις εἰρήνης ἐπιλύσασθαι. οὕτω γὰρ καὶ τῷ ὑμετέρῳ συνθεράποντι ὑπερβάλλουσαν δώσετε τὴν χάριν.“
mē dē oun mellete, ō philoi dē leitourgoi theou kai tou koinou pantōn hēmōn despotou te kai sōtēros agathoi therapontes, ta tēs en hymin diastaseōs aitia enteuthen ēdē pherein eis meson arxamenoi panta syndesmon amphilogias nomois eirēnēs epilysasthai. houtō gar kai tǭ hymeterǭ syntheraponti hyperballousan dōsete tēn charin.“
Do not delay, then, my friends, ministers of God and good servants of the common Lord and Savior of us all, but begin now to bring the causes of your dissension into the open, and loosen every knot of controversy by the laws of peace. For so you will give surpassing joy to your fellow servant.”
Notes and citation
Summary: He urges them to lay out their disagreements and settle them in peace.
Cite (SBL): Eusebius, Vit. Const. 3.12.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-12-5).
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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 3, chapter 13
3.13.1Heikel
Ὁ μὲν δὴ ταῦτα εἰπὼν Ῥωμαίᾳ γλώττῃ, ὑφερμηνεύοντος ἐτέρου, παρεδίδου τὸν λόγον τοῖς τῆς συνόδου προέδροις. ἐντεῦθεν δʼ οἱ μὲν ἀρξάμενοι κατῃτιῶντο τοὺς πέλας, οἱ δʼ ἀπελογοῦντό τε καὶ ἀντεμέμφοντο. πλείστων δῆτα ὑφʼ ἑκατέρου τάγματος προτεινομένων πολλῆς τʼ ἀμφιλογίας τὰ πρῶτα συνισταμένης, ἀνεξικάκως ἐπηκροᾶτο βασιλεὺς τῶν πάντων σχολῇ τε εὐτόνῳ τὰς προτάσεις ὑπεδέχετο, ἐν μέρει τʼ ἀντιλαμβανόμενος τῶν παρʼ ἑκατέρου τάγματος λεγομένων, ἠρέμα συνήγαγε τοὺς φιλονείκως ἐνισταμένους
Ho men dē tauta eipōn Rhōmaią glōttę̄, hyphermēneuontos eterou, paredidou ton logon tois tēs synodou proedrois. enteuthen dʼ hoi men arxamenoi katę̄tiōnto tous pelas, hoi dʼ apelogounto te kai antememphonto. pleistōn dēta hyphʼ hekaterou tagmatos proteinomenōn pollēs tʼ amphilogias ta prōta synistamenēs, anexikakōs epēkroato basileus tōn pantōn scholę̄ te eutonǭ tas protaseis hypedecheto, en merei tʼ antilambanomenos tōn parʼ hekaterou tagmatos legomenōn, ērema synēgage tous philoneikōs enistamenous
Having said this in the Latin tongue, with someone else interpreting, he handed over the discussion to the presidents of the synod. From then on some began to accuse their neighbors, while others defended themselves and made countercharges. Very many proposals were put forward by each side, and at first much controversy arose; the emperor listened patiently to all and received the proposals with steady attention, and taking up in turn what was said by each side, he gently brought together those who were contentiously opposed,
Notes and citation
Summary: The debate was heated, but Constantine listened patiently and drew the parties together.
Notes on the original text
- Digital text corrected (stray letters (digitization slip)): τοῖςπ → τοῖς.
Cite (SBL): Eusebius, Vit. Const. 3.13.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-13-1).
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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.
3.13.2Heikel
πράως τε ποιούμενος τὰς πρὸς ἕκαστον ὁμιλίας ἑλληνίζων τε τῇ φωνῇ, ὅτι μηδὲ ταύτης ἀμαθῶς εἶχεν, γλυκερός τις ἦν καὶ ἡδύς, τοὺς μὲν συμπείθων, τοὺς δὲ καταδυσωπῶν τῷ λόγῳ, τοὺς δʼ εὖ λέγοντας ἐπαινῶν, πάντας τʼ εἰς ὁμόνοιαν ἐλαύνων, εἰσόθʼ ὁμογνώμονας καὶ ὁμοδόξους αὐτοὺς ἐπὶ τοῖς ἀμφισβητουμένοις ἅπασι κατεστήσατο,
praōs te poioumenos tas pros hekaston homilias hellēnizōn te tę̄ phōnę̄, hoti mēde tautēs amathōs eichen, glykeros tis ēn kai hēdys, tous men sympeithōn, tous de katadysōpōn tǭ logǭ, tous dʼ eu legontas epainōn, pantas tʼ eis homonoian elaunōn, eisothʼ homognōmonas kai homodoxous autous epi tois amphisbētoumenois hapasi katestēsato,
speaking gently with each and using the Greek language, since he was not ignorant of it either. He was agreeable and pleasant, persuading some, shaming others by his words, praising those who spoke well, and urging all toward concord, until he had brought them to be of one mind and one opinion on all the disputed questions,
Notes and citation
Summary: Speaking Greek, Constantine persuaded and reconciled them until all agreed.
Cite (SBL): Eusebius, Vit. Const. 3.13.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-13-2).
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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 3, chapter 14
3.14.1Heikel
ὡς ὁμόφωνον μὲν κρατῆσαι τὴν πίστιν, τῆς σωτηρίου δʼ ἑορτῆς τὸν αὐτὸν παρὰ τοῖς πᾶσιν ὁμολογηθῆναι καιρόν. ἐκυροῦτο δʼ ἤδη καὶ ἐν γραφῇ διʼ ὑποσημειώσεως ἑκάστου τὰ κοινῇ δεδογμένα. ὦν δὴ πραχθέντων, δευτέραν ταύτην νίκην ἄρασθαι εἰπὼν βασιλεὺς κατὰ τοῦ τῆς ἐκκλησίας ἐχθροῦ ἐπινίκιον ἑορτὴν τῷ θεῷ συνετέλει.
hōs homophōnon men kratēsai tēn pistin, tēs sōtēriou dʼ heortēs ton auton para tois pasin homologēthēnai kairon. ekyrouto dʼ ēdē kai en graphę̄ diʼ hyposēmeiōseōs hekastou ta koinę̄ dedogmena. ōn dē prachthentōn, deuteran tautēn nikēn arasthai eipōn basileus kata tou tēs ekklēsias echthrou epinikion heortēn tǭ theǭ synetelei.
so that the faith prevailed with one voice, and the same date for the saving feast was agreed by all. What had been decided in common was confirmed in writing by the signature of each. When these things were done, the emperor, saying that he had won this second victory over the enemy of the church, celebrated a festival of victory to God.
Notes and citation
Summary: The council agreed on the faith and on the date of Easter, and each bishop signed.
- Eusebius does not mention the Nicene Creed's term “of one substance” (ὁμοούσιος) or the condemnation of Arius.
Notes on the original text
- Digital text corrected (OCR letter error): σννετέλει → συνετέλει.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.14.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-14-1).
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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 3, chapter 15
3.15.1Heikel
Κατὰ τὸ αὐτὸ δὲ αὐτῷ καὶ τῆς Βασιλείας εἰκοσαετὴς ἐπληροῦτο χρόνος. ἐφʼ ᾦ πάνδημοι μὲν ἤγοντο πανηγύρεις τοῖς λοιποῖς ἔθνεσιν, τοῖς δέγε τοῦ θεοῦ λειτουργοῖς εὐωχίας αὐτὸς ἐξῆρχε βασιλεύς, συμποσιάζων εἰρηνεύσασι καὶ οἱονεὶ θυσίαν ταύτην ἀποδιδοὺς ἐμπρέπουσαν τῷ θεῷ διʼ αὐτῶν· οὐδʼ ἀπελείπετό τις ἐπισκόπων βασιλικῆς ἑστιάσεως.
Kata to auto de autǭ kai tēs Basileias eikosaetēs eplērouto chronos. ephʼ ǭ pandēmoi men ēgonto panēgyreis tois loipois ethnesin, tois dege tou theou leitourgois euōchias autos exērche basileus, symposiazōn eirēneusasi kai hoionei thysian tautēn apodidous emprepousan tǭ theǭ diʼ autōn; oudʼ apeleipeto tis episkopōn basilikēs hestiaseōs.
At the same time the twentieth year of his reign was completed. On this occasion public festivals were held among the other nations, while the emperor himself gave a banquet for the ministers of God, feasting with those who were now at peace and offering this through them, as it were, as a fitting sacrifice to God. None of the bishops was absent from the imperial banquet.
Notes and citation
Summary: For his twentieth anniversary Constantine held a banquet for all the bishops.
Cite (SBL): Eusebius, Vit. Const. 3.15.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-15-1).
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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.
3.15.2Heikel
κρεῖττον δʼ ἦν παντὸς λόγου τὸ γιγνόμενον· δορυφόροι μὲν γὰρ καὶ ὁπλῖται γυμναῖς ταῖς τῶν ξιφῶν ἀκμαῖς ἐν κύκλῳ τὰ πρόθυρα τῶν βασιλείων ἐφρούρουν, μέσοι δὲ τούτων ἀδεεῖς οἱ τοῦ θεοῦ διέβαινον ἄνθρωποι ἐνδοτάτω τε ἀνακτόρων ἐχώρουν.
kreitton dʼ ēn pantos logou to gignomenon; doryphoroi men gar kai hoplitai gymnais tais tōn xiphōn akmais en kyklǭ ta prothyra tōn basileiōn ephrouroun, mesoi de toutōn adeeis hoi tou theou diebainon anthrōpoi endotatō te anaktorōn echōroun.
What happened surpassed all description. Guards and soldiers stood in a circle guarding the entrance of the palace with drawn swords, and through their midst the men of God passed without fear and went into the innermost parts of the palace.
Notes and citation
Summary: The bishops passed fearlessly between armed guards into the palace.
Cite (SBL): Eusebius, Vit. Const. 3.15.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-15-2).
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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.
3.15.3Heikel
εῑτα οἱ μὲν αὐτῷ συνανεκλίνοντο, οἱ δʼ ἀμφὶ τὰς ἑκατέρων προσανεπαύοντο κλινάδας. Χριστοῦ βασιλείας ἔδοξεν ἄν τις φαντασιοῦσθαι εἰκόνα, ὄναρ τʼ εἶναι ἀλλʼ οὐχ ὕπαρ τὸ γινόμενον.
eita hoi men autǭ synaneklinonto, hoi dʼ amphi tas hekaterōn prosanepauonto klinadas. Christou basileias edoxen an tis phantasiousthai eikona, onar tʼ einai allʼ ouch hypar to ginomenon.
Then some reclined with him, while others rested on couches on either side. One might have thought that a picture of Christ's kingdom was being imagined, and that what was happening was a dream and not reality.
Notes and citation
Summary: The banquet seemed an image of Christ's kingdom.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): καλινάδας → κλινάδας.
Cite (SBL): Eusebius, Vit. Const. 3.15.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-15-3).
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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 3, chapter 16
3.16.1Heikel
Ἐπεὶ δὲ λαμπρῶς τὰ τῆς εὐωχίας προύχώρει, ἔτι καὶ τοῦτο βασιλεὺς δεξιούμενος τοὺς παρόντας προσετίθει, μεγαλοψύχως ἕκαστον κατὰ τὴν πρέπουσαν ἀξίαν τοῖς παρʼ αὐτοῦ τιμῶν ξενίοις. τῆς δὲ συνόδου ταύτης καὶ τοῖς μὴ παροῦσι τὴν μνήμην διʼ οἰκείου παρεδίδου γράμματος, ὃ δὴ καὶ αὐτὸ ὥσπερ ἐν στήλῃ τῇδε τῇ περὶ αὐτοῦ συνάψω διηγήσει, τοῦτον ἔχον τὸν τρόπον. Ἐπιστολὴ βασιλέως περὶ τῆς σωτηρίου ἑορτῆς, ἣν ἔγραψε ταῖς ἐκκλησίαις μετὰ τὴν ἐν Νικαίᾳ συγκροτηθεῖσαν σύνοδον.
Epei de lamprōs ta tēs euōchias prouchōrei, eti kai touto basileus dexioumenos tous parontas prosetithei, megalopsychōs hekaston kata tēn prepousan axian tois parʼ autou timōn xeniois. tēs de synodou tautēs kai tois mē parousi tēn mnēmēn diʼ oikeiou paredidou grammatos, ho dē kai auto hōsper en stēlę̄ tę̄de tę̄ peri autou synapsō diēgēsei, touton echon ton tropon. Epistolē basileōs peri tēs sōtēriou heortēs, hēn egrapse tais ekklēsiais meta tēn en Nikaią synkrotētheisan synodon.
When the banquet had gone forward splendidly, the emperor, showing further kindness to those present, added this: he honored each of them generously with gifts from himself, according to his rank. And he conveyed the memory of this synod to those who had not been present by a letter of his own, which I shall attach to this account of him as if on a monument. It runs as follows. The emperor's letter concerning the saving feast, which he wrote to the churches after the synod held at Nicaea.
Notes and citation
Summary: Constantine gave the bishops gifts and wrote to the churches about the council.
Notes on the original text
- Digital text corrected (stray letters (digitization slip); stray mark; words joined and stray letter): παροπῦσι → παροῦσι; παρεδι΄δου → παρεδίδου; Ἐπιστολὴβασιλέωςπ → Ἐπιστολὴ βασιλέως.
Cite (SBL): Eusebius, Vit. Const. 3.16.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-16-1).
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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 3, chapter 17
3.17.1Heikel
,, Κωνσταντῖνος Νικητὴς Μέγιστος Σεβαστὸς ταῖς ἐκκλησίαις. Πεῖραν λαβών ἐκ τῆς τῶν κοινῶν εὐπραξίας, ὅση τῆς θείας δυνάμεως πέφυκε χάρις, τοῦτον πρό γε πάντων ἔκρινα εἶναί μοι προσήκειν σκοπόν, ὅπως παρὰ τοῖς μακαριωτάτοις τῆς καθολικῆς ἐκκλησίας πλήθεσι πίστις μία καὶ εἰλικρινὴς ἀγάπη ὁμογνώμων τε περὶ τὸν παγρατῆ θεὸν εὐσέβεια τηρῆται. 2ἀλλʼ ἐπειδὴ τοῦτο οὐχ οἶόν τʼ ἦν ἀκλινῃ καὶ βεβαίαν τάξιν λαβεῖν, εἰ μή, εἰς ταὐτὸν πάντων ὁμοῦ ἢ τῶν γοῦν πλειόνων ἐπισκόπων συνελθόντων, ἑκάστου τῶν προσηκόντων τῇ ἁγιωτάτῃ θρησκείᾳ διάκρισις γένοιτο, τούτου ἕνεκεν πλείστων ὅσων συναθροισθέντων (καὶ αὐτὸς δὲ καθάπερ εἶς ἐξ ὑμῶν ἐτύγχανον συμπαρών· οὐ γὰρ ἀρνησαίμην ἄν, ἐφʼ ᾦ μάλιστα χαίρω, συνθεράπων ὑμέτερος πεφυκέναι), ἄχρι τοσούτου ἅπαντα τῆς προσηκούσης τετύχηκεν ἐξετάσεως, ἄχρις οὖ ἡ τῷ πάντων ἐφόρῳ θεῷ ἀρέσκουσα γνώμη πρὸς τὴν τῆς ἑνότητος συμφωνίαν εἰς φῶς προήχθη. ὡς μηδὲν ἔτι πρὸς διχόνοιαν ἢ πίστεως ἀμφισβήτησιν ὑπολείπεσθαι.“.
,, Kōnstantinos Nikētēs Megistos Sebastos tais ekklēsiais. Peiran labōn ek tēs tōn koinōn eupraxias, hosē tēs theias dynameōs pephyke charis, touton pro ge pantōn ekrina einai moi prosēkein skopon, hopōs para tois makariōtatois tēs katholikēs ekklēsias plēthesi pistis mia kai eilikrinēs agapē homognōmōn te peri ton pagratē theon eusebeia tērētai. 2allʼ epeidē touto ouch oion tʼ ēn aklinę̄ kai bebaian taxin labein, ei mē, eis tauton pantōn homou ē tōn goun pleionōn episkopōn synelthontōn, hekastou tōn prosēkontōn tę̄ hagiōtatę̄ thrēskeią diakrisis genoito, toutou heneken pleistōn hosōn synathroisthentōn (kai autos de kathaper eis ex hymōn etynchanon symparōn; ou gar arnēsaimēn an, ephʼ ǭ malista chairō, syntherapōn hymeteros pephykenai), achri tosoutou hapanta tēs prosēkousēs tetychēken exetaseōs, achris ou hē tǭ pantōn ephorǭ theǭ areskousa gnōmē pros tēn tēs henotētos symphōnian eis phōs proēchthē. hōs mēden eti pros dichonoian ē pisteōs amphisbētēsin hypoleipesthai.“.
“Constantine Victor Maximus Augustus to the churches. Having learned from the prosperity of public affairs how great is the grace of the divine power, I judged that this aim above all befitted me: that among the most blessed multitudes of the catholic church one faith, sincere love, and unanimous piety toward almighty God should be preserved. 2 But since this could not receive an unwavering and firm order unless all, or at least most, of the bishops came together in one place and a decision were reached on each of the matters concerning the most holy religion, for this reason as many as possible were assembled (and I myself was present as one of you; for I would not deny that I am your fellow servant, in which I rejoice above all). Everything received fitting examination, until the judgment pleasing to God, the overseer of all, was brought to light for the concord of unity, so that nothing further remained for dissension or dispute about the faith.”
Notes and citation
Summary: Constantine's letter to the churches reports that the council, which he attended as a fellow servant, reached full agreement on the faith.
- The letter runs through 3.20.
Notes on the original text
- Digital text corrected (Latin-style sigma error): Μέγιστοσ → Μέγιστος.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.17.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/2-68-1/#p-3-17-1).
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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.