Life of Constantine 3.51.1–3.65.2
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 3, chapter 51
3.51.1Heikel
Τάδε μὲν οὖν τὰ ἐξοχώτατα βασιλέως ἐτύγχανεν ἀφιερώματα. πυθόμενος δέ τοι ἕνα καὶ τὸν αὐτὸν σωτῆρα τόν τε ἔναγχος ἐπιφανέντα τῷ βίῳ καὶ πρόπαλαι θεοφανείας πεποιῆσθαι φιλοθέοις ἀνδράσιν τῆς Παλαιστίνης ἀμφὶ τὴν καλουμένην δρῦν Μαμβρῆ, κἀνταῦθα οἶκον εὐκτήριον ἀνεγεῖραι τῷ ὀφθέντι θεῷ διακελεύεται.
Tade men oun ta exochōtata basileōs etynchanen aphierōmata. pythomenos de toi hena kai ton auton sōtēra ton te enanchos epiphanenta tǭ biǭ kai propalai theophaneias pepoiēsthai philotheois andrasin tēs Palaistinēs amphi tēn kaloumenēn dryn Mambrē, kantautha oikon euktērion anegeirai tǭ ophthenti theǭ diakeleuetai.
Such were the emperor's most eminent dedications. Learning that the same Savior who had recently appeared in human life had long ago also made manifestations of God to God-loving men of Palestine by the place called the Oak of Mamre, he ordered a house of prayer to be built there too, to the God who had appeared.
Gen 18:1 (allusion, high confidence)
Notes and citation
Summary: Constantine ordered a church at Mamre, where God had appeared to Abraham.
- God's appearance at Mamre: Gen 18:1.
Notes on the original text
- Digital text corrected (OCR letter error): δρῆν → δρῦν.
Cite (SBL): Eusebius, Vit. Const. 3.51.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-51-1).
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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.
3.51.2Heikel
τοῖς μὲν οὖν τῶν ἐθνῶν ἄρχουσιν αὐθεντία βασιλικὴ διὰ τῶν πρὸς ἕκαστον ἐπισταλθέντων γραμμάτων ἐπεφοίτα, εἰς πέρας ἀγαγεῖν τὸ προσταχθὲν διακελευομένη, ἡμῖν δὲ τοῖς τήνδε γράφουσι τὴν ἱστορίαν λογικωτέραν κατέπεμπε διδασκαλίαν, ἧς ἔμοιγε δοκεῖ τὸ ἴσον γράμμα τῷ παρόντι συνάψαι λόγῳ εἰς ἀκριβῆ διάγνωσιν τῆς τοῦ θεοφιλοῦς ἐπιμελείας. καταμεμψάμενος γοῦν ἡμῖν ἐφʼ οἷς ἐπύθετο πραττομένοις αὐτόθι τάδε κατὰ λέξιν ἔγραφε.
tois men oun tōn ethnōn archousin authentia basilikē dia tōn pros hekaston epistalthentōn grammatōn epephoita, eis peras agagein to prostachthen diakeleuomenē, hēmin de tois tēnde graphousi tēn historian logikōteran katepempe didaskalian, hēs emoige dokei to ison gramma tǭ paronti synapsai logǭ eis akribē diagnōsin tēs tou theophilous epimeleias. katamempsamenos goun hēmin ephʼ hois epytheto prattomenois autothi tade kata lexin egraphe.
The imperial authority reached the provincial governors through letters sent to each of them, ordering them to carry out what was commanded; and to us who are writing this history he sent a more reasoned instruction, a copy of which it seems good to me to attach to the present account, so that the God-beloved man's care may be known exactly. Rebuking us for what he had learned was being done there, he wrote as follows, word for word.
Notes and citation
Summary: Eusebius introduces Constantine's letter rebuking the bishops of Palestine about Mamre.
- Eusebius, as bishop of Caesarea, was among the addressees (“Macarius and the other bishops of Palestine”).
Cite (SBL): Eusebius, Vit. Const. 3.51.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-51-2).
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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 52
3.52.1Heikel
Βασιλέως ἐπιστολὴ περὶ τοῦ κατὰ τὴν δρῦν τὴν καλουμένην Μαμβρῆ τόπου. „Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Μακαρίῳ καὶ λοιποῖς ἐπισκόποις Παλαιστίνης. Ἕν καὶ τοῦτο μέγιστον τῆς ὁσιωτάτης μου κηδεστρίας γέγονεν εἰς ἡμᾶς εὐεργέτημα τὸ λανθάνουσαν μέχρι νῦν παρʼ ὑμῖν ἐναγῶν ἀνθρώπων ἀπόνοιαν διὰ τῶν πρὸς ἡμᾶς γνωρίσαι γραμμάτων, ὡς τῆς πρεπούσης ἐπανορθώσεως καὶ θεραπείας εἰ καὶ βραδέως ἀλλʼ ὅμως ἀναγκαίως διʼ ἡμῶν τὸ παροφθὲν ἁμάρτημα τυχεῖν. καὶ γάρ ἐστιν ὡς ἀληθῶς δυσσέβημα παμμέγεθες τοὺς ἁγίους τόπους ὑπὸ τῶν ἀνοσίων χραίνεσθαι μιασμάτων. τί οὖν ἐστιν, ἀδελφοὶ προσφιλέστατοι, ὃ τὴν ὑμετέραν παρελθὸν ἀγχίνοιαν ἡ προειρημένη διὰ τὴν πρὸς τὸ θεῖον εὐλάβειαν οὐχ οἵα τε γέγονεν ἀποσιωπῆσαι;
Basileōs epistolē peri tou kata tēn dryn tēn kaloumenēn Mambrē topou. „Nikētēs Kōnstantinos Megistos Sebastos Makariǭ kai loipois episkopois Palaistinēs. Hen kai touto megiston tēs hosiōtatēs mou kēdestrias gegonen eis hēmas euergetēma to lanthanousan mechri nyn parʼ hymin enagōn anthrōpōn aponoian dia tōn pros hēmas gnōrisai grammatōn, hōs tēs prepousēs epanorthōseōs kai therapeias ei kai bradeōs allʼ homōs anankaiōs diʼ hēmōn to parophthen hamartēma tychein. kai gar estin hōs alēthōs dyssebēma pammegethes tous hagious topous hypo tōn anosiōn chrainesthai miasmatōn. ti oun estin, adelphoi prosphilestatoi, ho tēn hymeteran parelthon anchinoian hē proeirēmenē dia tēn pros to theion eulabeian ouch hoia te gegonen aposiōpēsai?
The emperor's letter concerning the place at the oak called Mamre. “The Victor Constantine Maximus Augustus to Macarius and the other bishops of Palestine. This too has been one of the very great benefits to us from my most holy mother-in-law: that she has made known to us by letter the madness of accursed men, which has gone unnoticed among you until now, so that the fault that was overlooked may receive fitting correction and remedy through us, late indeed, yet of necessity. For it is truly a very great impiety that holy places should be defiled by unholy pollutions. What is it, then, dearest brothers, that has escaped your intelligence, and that the lady mentioned, out of her reverence for the divine, could not keep silent about?
Notes and citation
Summary: Constantine's mother-in-law had informed him of pagan pollution at a holy place in Palestine.
- The mother-in-law is Eutropia, mother of Constantine's wife Fausta. The letter runs through 3.53.
Notes on the original text
- Digital text corrected (OCR letter error): δυσςέβημα → δυσσέβημα.
Cite (SBL): Eusebius, Vit. Const. 3.52.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-52-1).
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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 53
3.53.1Heikel
Τὸ χωρίον, ὅπερ παρὰ τὴν δρῦν τὴν Μαμβρῆ προσαγορεύεται, ἐν ᾧ τὸν Ἀβραὰμ τὴν ἑστίαν ἐσχηκέναι μανθάνομεν, παντοίως ὐπό τινων δεισιδαιμόνων μιαίνεσθαί φησιν· εἴδωλά τε γὰρ πάσης ἐξωλείας ἄξια παρʼ αὐτὴν ἱδρῦσθαι καὶ βωμὸν ἐδήλωσεν πλησίον ἑστάναι καὶ θυσίας ἀκαθάρτους συνεχῶς ἐπιτελεῖσθαι.
To chōrion, hoper para tēn dryn tēn Mambrē prosagoreuetai, en hǭ ton Abraam tēn hestian eschēkenai manthanomen, pantoiōs ypo tinōn deisidaimonōn miainesthai phēsin; eidōla te gar pasēs exōleias axia parʼ autēn hidrysthai kai bōmon edēlōsen plēsion hestanai kai thysias akathartous synechōs epiteleisthai.
“The place called ‘by the oak of Mamre,’ where we learn that Abraham had his home, is being defiled in every way, she says, by certain superstitious people. She has disclosed that idols worthy of utter destruction have been set up beside it, that an altar stands nearby, and that unclean sacrifices are continually offered.
Gen 13:18 (allusion, high confidence)
Notes and citation
Summary: Idols, an altar, and sacrifices had been set up at Abraham's oak of Mamre.
- Abraham's dwelling at Mamre: Gen 13:18.
Notes on the original text
- Digital text corrected (OCR letter error): πληςίον → πλησίον; θυςίας → θυσίας.
Cite (SBL): Eusebius, Vit. Const. 3.53.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-53-1).
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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.
3.53.2Heikel
ὅθεν ἐπειδὴ καὶ τῶν καιρῶν τῶν ἡμετέρων ἀλλότριον καὶ τῆς τοῦ τόπου ἁγιότητος ἀνάξιον καταφαίνεται, γινώσκειν ὑμῶν τὴν σεμνότητα βούλομαι δεδηλῶσθαι παρʼ ἡμῶν πρὸς Ἀκάκιον τὸν διασημότατον κόμητα καὶ φίλον ἡμέτερον γράμματι, ἵνʼ ἄνευ τινὸς ὑπερθέσεως καὶ τὰ εἴδωλα ὅσα σἄν ἐπὶ τοῦ προειρημένου εὑρίσκοιτο τόπου πυρὶ παραδοθῇ, καὶ ὁ βωμὸς ἐκ βάθρων ἀνατραπῇ, καὶ ἁπλῶς εἰπεῖν, πάντων τῶν τοιούτων ἐκεῖθεν ἄρδην ἀφανισθέντων, παντὶ σθένει καὶ τρόπῳ τὸ περιέχον ὅλον ἐκκαθᾶραι σπουδάσῃ, καὶ μετὰ ταῦτα, καθὼς ἂν αὐτοὶ διατυπώσητε, ἀξίαν τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκληςίας βασιλικὴν ἀνοικοδομηθῆναι ἐπὶ τοῦ αὐτοῦ ποιήσῃ χωρίου. λοιπὸν ἔσται τῆς ὑμετέρας συνέσεως τε καὶ εὐλαβείας, ἐπειδὰν πάντα ἐκεῖθεν τὰ μυσαρὰ παντελῶς ἀνῃρῆσθαι μάθητε, εἰς ταὐτὸ συνελθεῖν ἅμα τοῖς ἐκ Φοινίκης ἐπισκόποις, οὓς προσκαλέσασθαι ἐξ αὐθεντίας τοῦ γράμματος τούτου δυνήσεσθε, καὶ διαγράψαι βασιλικὴν τῆς ἐμῆς φιλοτιμίας ἀξίαν, ὅπως τοῖς προσταχθεῖσιν ἀκολούθως μετὰ πάσης ταχυτῆτος ἡ τοῦ ἔργου φαιδρότης κατʼ ἀξίαν τῆς τοῦ τόπου ἀρχαιότητός τε καὶ σεμνότητος προνοίᾳ τοῦ προειρημένου ἡμῶν κόμητος τελεσιουργηθῆναι δυνηθῇ. ἐκεῖνο δὲ πρό γε ἁπάντων παραφυλάξαι ὑμᾶς βούλομαι, ὅπως μηδεὶς πρὸς τοὐπιὸν τῶν ἐναγῶν ἐκείνων καὶ μυσαρῶν ἀνθρώπων τῷ τόπῳ πλησιάσαι τολμήσῃ· ἔστι γὰρ ὡς ἀληθῶς ἡμῖν ἀφόρητον καὶ πᾶσι τοῖς τολμῶσι τιμωρίας ἄξιον μετὰ τὴν ἡμετέραν κέλευσιν ἀσεβές τι ἐν τῷ τοιούτῳ τόπῳ πραχθῆναι, ὃν καθαρῷ βασιλικῆς οἰκοδομήματι κοσμεῖσθαι διετάξαμεν, ὅπως ἁγίων ἀνθρώπων ἄξιον συνέδριον ἀποδειχθῇ. εἰ δέ τι παρὰ τὸ προσταχθὲν γενέσθαι συμβαίη, χωρίς τινος μελλήσεως τῇ ἡμετέρᾳ ἡμερότητι διʼ ὑμετέρων δηλαδὴ γραμμάτων γνωρισθῆναι πρέπει, ἵνα τὸν ἁλισκόμενον ὡς παρανομήσαντα τὴν ἀνωτάτω κόλασιν ὑποστῆναι προστάξωμεν.
hothen epeidē kai tōn kairōn tōn hēmeterōn allotrion kai tēs tou topou hagiotētos anaxion kataphainetai, ginōskein hymōn tēn semnotēta boulomai dedēlōsthai parʼ hēmōn pros Akakion ton diasēmotaton komēta kai philon hēmeteron grammati, hinʼ aneu tinos hypertheseōs kai ta eidōla hosa san epi tou proeirēmenou heuriskoito topou pyri paradothę̄, kai ho bōmos ek bathrōn anatrapę̄, kai haplōs eipein, pantōn tōn toioutōn ekeithen ardēn aphanisthentōn, panti sthenei kai tropǭ to periechon holon ekkatharai spoudasę̄, kai meta tauta, kathōs an autoi diatypōsēte, axian tēs katholikēs kai apostolikēs ekklēsias basilikēn anoikodomēthēnai epi tou autou poiēsę̄ chōriou. loipon estai tēs hymeteras syneseōs te kai eulabeias, epeidan panta ekeithen ta mysara pantelōs anę̄rēsthai mathēte, eis tauto synelthein hama tois ek Phoinikēs episkopois, hous proskalesasthai ex authentias tou grammatos toutou dynēsesthe, kai diagrapsai basilikēn tēs emēs philotimias axian, hopōs tois prostachtheisin akolouthōs meta pasēs tachytētos hē tou ergou phaidrotēs katʼ axian tēs tou topou archaiotētos te kai semnotētos pronoią tou proeirēmenou hēmōn komētos telesiourgēthēnai dynēthę̄. ekeino de pro ge hapantōn paraphylaxai hymas boulomai, hopōs mēdeis pros toupion tōn enagōn ekeinōn kai mysarōn anthrōpōn tǭ topǭ plēsiasai tolmēsę̄; esti gar hōs alēthōs hēmin aphorēton kai pasi tois tolmōsi timōrias axion meta tēn hēmeteran keleusin asebes ti en tǭ toioutǭ topǭ prachthēnai, hon katharǭ basilikēs oikodomēmati kosmeisthai dietaxamen, hopōs hagiōn anthrōpōn axion synedrion apodeichthę̄. ei de ti para to prostachthen genesthai symbaiē, chōris tinos mellēseōs tę̄ hēmeterą hēmerotēti diʼ hymeterōn dēladē grammatōn gnōristhēnai prepei, hina ton haliskomenon hōs paranomēsanta tēn anōtatō kolasin hypostēnai prostaxōmen.
Therefore, since this is plainly foreign to our times and unworthy of the holiness of the place, I wish your Reverence to know that we have written to Acacius, the most distinguished count and our friend, that without any delay whatever idols may be found at the place mentioned be committed to the fire and the altar overturned from its foundations; and, in short, that when all such things have been utterly destroyed there, he is to be diligent to cleanse the whole surrounding area with all his strength and by every means, and afterwards, as you yourselves shall design it, to have a basilica worthy of the catholic and apostolic church built on that same spot. It will then be the part of your understanding and reverence, once you learn that all the abominations there have been completely removed, to meet together with the bishops of Phoenicia, whom you will be able to summon by the authority of this letter, and to draw up the plan of a basilica worthy of my munificence, so that, in accordance with our orders, the splendor of the work may be completed with all speed, worthily of the antiquity and holiness of the place, under the care of our count mentioned above. But above all I wish you to take care that none of those accursed and abominable men dare in future to approach the place. For it is truly intolerable to us, and deserving of punishment for all who dare it, that after our command anything impious should be done in such a place, which we have ordered to be adorned with a pure basilica building, so that it may be shown to be a meeting place worthy of holy men. If anything should happen contrary to the command, it must be made known without delay to our Clemency through your letters, so that we may order the one caught to undergo the severest punishment as a transgressor of the law.
Notes and citation
Summary: Count Acacius is to destroy the idols and altar, and the bishops are to plan a basilica; pagans are barred from the site.
Notes on the original text
- Digital text corrected (wrong breathing (digitization slip)): ὥπως → ὅπως.
Cite (SBL): Eusebius, Vit. Const. 3.53.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-53-2).
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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.
3.53.3Heikel
οὐ γὰρ ἀγνοεῖτε ἐκεῖ πρῶτον τὸν τῶν ὅλων δεσπότην θεὸν καὶ ὦφθαι τῷ Ἀβραὰμ καὶ διειλέχθαι. ἐκεῖ μὲν οὖν πρῶτον ἡ τοῦ ἁγίου νόμου θρησκεία τὴν καταρχὴν εἴληφεν, ἐκεῖ πρῶτον ὁ σωτὴρ αὐτὸς μετὰ τῶν δύο ἀγγέλων τὴν ἑαυτοῦ ἐπιφάνειαν τῷ Ἀβραὰμ ἐπεδαψιλεύσατο, ἐκεῖ τοῖς ἀνθρώποις ὁ θεὸς ἤρξατο φαίνεσθαι, ἐκεῖ τῷ Ἀβραὰμ περὶ τοῦ μέλλοντος αὐτῷ σπέρματος προηγόρευσεν καὶ παραχρῆμά γε τὴν ἐπαγγελίαν ἐπλήρωσεν, ἐκεῖ πλείστων ὅσων ἐθνῶν ἔσεσθαι αὐτὸν πατέρα προεκήρυξεν.
ou gar agnoeite ekei prōton ton tōn holōn despotēn theon kai ōphthai tǭ Abraam kai dieilechthai. ekei men oun prōton hē tou hagiou nomou thrēskeia tēn katarchēn eilēphen, ekei prōton ho sōtēr autos meta tōn dyo angelōn tēn heautou epiphaneian tǭ Abraam epedapsileusato, ekei tois anthrōpois ho theos ērxato phainesthai, ekei tǭ Abraam peri tou mellontos autǭ spermatos proēgoreusen kai parachrēma ge tēn epangelian eplērōsen, ekei pleistōn hosōn ethnōn esesthai auton patera proekēryxen.
For you are not unaware that it was there that God, the Lord of all, first appeared to Abraham and spoke with him. There first the worship of the holy law had its beginning; there first the Savior himself, with the two angels, granted Abraham his manifestation; there God began to appear to men; there he foretold to Abraham the offspring that was to come to him, and at once fulfilled the promise; there he proclaimed beforehand that he would be the father of very many nations.
Gen 18:2 (allusion, high confidence) · Gen 18:10 (allusion, high confidence) · Gen 17:4 (allusion, medium confidence)
Notes and citation
Summary: Mamre is holy because there God, the Savior with two angels, appeared to Abraham and promised him descendants.
- Gen 18:1–10; the promise of many nations, Gen 17:4–5. The identification of one of the three visitors with the pre-incarnate Christ was common among early Christian writers.
Topics: Christology
Cite (SBL): Eusebius, Vit. Const. 3.53.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-53-3).
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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.
3.53.4Heikel
ὧν οὕτως ἐχόντων, ἄξιόν ἐστιν, ὥς γʼ ἐμοί καταφαίνεται, διὰ τῆς ἡμετέρας φροντίδος καὶ καθαρὸν ἀπὸ παντὸς μιάσματος τὸν τόπον τοῦτον φυλάττεσθαι καὶ πρὸς τὴν ἀρχαίαν ἁγιότητα ἀνακαλέσασθαι, ὡς μηδὲν ἕτερον ἐπʼ αὐτοῦ πράττεσθαι, ἢ τὴν πρέπουσαν τῷ παντοκράτορι καὶ σωτῆρι ἡμῶν καὶ τῶν ὅλων δεσπότῃ θεῷ τελεῖσθαι θρησκείαν· ὅπερ μετὰ τῆς δεούσης προσήκει φυλάττειν ὑμᾶς φροντίδος, εἴ γέ μοι τὰ καταθύμια τῆς θεοσεβείας ἐξαιρέτως ἠρτημένα, ὥσπερ οὖν πέπεισμαι, ἡ ὑμετέρα σεμνότης πληροῦσθαι βούλεται. ὁ θεὸς ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί.“
hōn houtōs echontōn, axion estin, hōs gʼ emoi kataphainetai, dia tēs hēmeteras phrontidos kai katharon apo pantos miasmatos ton topon touton phylattesthai kai pros tēn archaian hagiotēta anakalesasthai, hōs mēden heteron epʼ autou prattesthai, ē tēn prepousan tǭ pantokratori kai sōtēri hēmōn kai tōn holōn despotę̄ theǭ teleisthai thrēskeian; hoper meta tēs deousēs prosēkei phylattein hymas phrontidos, ei ge moi ta katathymia tēs theosebeias exairetōs ērtēmena, hōsper oun pepeismai, hē hymetera semnotēs plērousthai bouletai. ho theos hymas diaphylaxei, adelphoi agapētoi.“
Since this is so, it is right, as it seems to me, that through our care this place should be kept pure of every pollution and restored to its ancient holiness, so that nothing else may be done there except the performance of the worship befitting God, the Almighty, our Savior and the Lord of all. You should guard this with due care, if indeed your Reverence wishes, as I am convinced it does, that my desires, which depend above all on godliness, should be fulfilled. God will preserve you, beloved brothers.”
Notes and citation
Summary: The bishops must keep Mamre pure for Christian worship alone.
Cite (SBL): Eusebius, Vit. Const. 3.53.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-53-4).
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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 54
3.54.1Heikel
Πάντα μὲν δὴ ταῦτα συντελῶν εἰς δόξαν τῆς σωτηρίου δυνάμεως βασιλεὺς διεπράττετο. καὶ τὸν μὲν αὐτοῦ σωτῆρα θεὸν ὧδέ πη διετέλει γεραίρων, τὴν δέ γε τῶν ἐθνῶν δεισιδαίμονα πλάνην παντοίοις ἐξήλεγχε τρόποις.
Panta men dē tauta syntelōn eis doxan tēs sōtēriou dynameōs basileus diepratteto. kai ton men autou sōtēra theon hōde pē dietelei gerairōn, tēn de ge tōn ethnōn deisidaimona planēn pantoiois exēlenche tropois.
All these things the emperor did, contributing to the glory of the saving power. And while he continued thus to honor his Savior God, he also exposed the superstitious error of the pagans in every way.
Notes and citation
Summary: While honoring God, Constantine also exposed pagan error.
Cite (SBL): Eusebius, Vit. Const. 3.54.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-1).
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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.
3.54.2Heikel
ἔνθεν εἰκότως ἐγυμνοῦτο μὲν αὐτοῖς τῶν κατὰ πόλεις νεῶν τὰ προπύλαια θυρῶν ἔρημα γιγνόμενα βασιλέως προστάγματι, ἑτέρων δʼ ἡ ἐπὶ τοῖς ὀρόφοις στέγη τῶν καλυπτήρων ἀφαιρουμένων ἐφθείρετο, ἄλλων τὰ σεμνὰ χαλκουργήματα, ἐφʼ οἷς ἡ τῶν παλαιῶν ἀπάτη μακροῖς ἐσεμνύνετο χρόνοις, ἔκδηλα τοῖς πᾶσιν ἐν ἀγοραῖς πάσαις τῆς βασιλέως πόλεως προὐτίθετο, ὡς εἰς ἀσχήμονα θέαν προκεῖσθαι τοῖς ὁρῶσιν ὧδε μὲν τὸν Πύθιον, ἑτέρωθι δὲ τὸν Σμίνθιον, ἐν αὐτῷ δʼ ἱπποδρομίῳ τοὺς ἐν Δελφοῖς τρίποδας, τὰς δʼ Ἑλικωνίδας Μούσας ἐν παλατίῳ.
enthen eikotōs egymnouto men autois tōn kata poleis neōn ta propylaia thyrōn erēma gignomena basileōs prostagmati, heterōn dʼ hē epi tois orophois stegē tōn kalyptērōn aphairoumenōn ephtheireto, allōn ta semna chalkourgēmata, ephʼ hois hē tōn palaiōn apatē makrois esemnyneto chronois, ekdēla tois pasin en agorais pasais tēs basileōs poleōs proutitheto, hōs eis aschēmona thean prokeisthai tois horōsin hōde men ton Pythion, heterōthi de ton Sminthion, en autǭ dʼ hippodromiǭ tous en Delphois tripodas, tas dʼ Helikōnidas Mousas en palatiǭ.
Hence, naturally, the entrances of the temples in the cities were laid bare, left without doors at the emperor's command; the roofs of others were ruined as their tiles were removed; and of others the revered bronze statues, in which the deceit of the ancients had long taken pride, were set out plainly before all in all the squares of the emperor's city, so that they lay exposed as a shameful spectacle to the beholders: here the Pythian, there the Sminthian, in the hippodrome itself the tripods of Delphi, and the Muses of Helicon in the palace.
Notes and citation
Summary: Temples were stripped, and famous pagan statues were displayed as spectacles in Constantinople.
- The Pythian and Sminthian are titles of Apollo. One Delphic tripod stand, the Serpent Column, still stands in the Hippodrome of Istanbul.
Cite (SBL): Eusebius, Vit. Const. 3.54.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-2).
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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.
3.54.3Heikel
ἐπληροῦτο δὲ διʼ ὅλου πᾶσα ἡ βασιλέως ἐπώνυμος πόλις τῶν κατὰ πᾶν ἔθνος ἐντέχνοις χαλκοῦ φιλοκαλίαις ἀφιερωμένων, οἷς θεῶν ὀνόματι πλείστας ὅσας ἑκατόμβας ὁλοκαύτους τε θυσίας εἰς μάταιον ἀποδόντες μακροῖς αἰῶσιν οἱ τὴν πλάνην νενοσηκότες ὀψέ ποτε φρονεῖν ἔγνωσαν, τούτοις αὐτοῖς ἀθύρμασιν ἐπὶ γέλωτι καὶ παιδιᾷ τῶν ὁρώντων βασιλέως κεχρημένου.
eplērouto de diʼ holou pasa hē basileōs epōnymos polis tōn kata pan ethnos entechnois chalkou philokaliais aphierōmenōn, hois theōn onomati pleistas hosas hekatombas holokautous te thysias eis mataion apodontes makrois aiōsin hoi tēn planēn nenosēkotes opse pote phronein egnōsan, toutois autois athyrmasin epi gelōti kai paidią tōn horōntōn basileōs kechrēmenou.
The whole city named after the emperor was filled throughout with artistic bronze works dedicated in every province. To these, in the name of gods, those sick with error had for long ages vainly offered countless hecatombs and whole burnt offerings; now at last they learned to think rightly, since the emperor used these very toys for the laughter and amusement of the spectators.
Notes and citation
Summary: The statues, once objects of sacrifice, became mere ornaments to be laughed at.
Notes on the original text
- Digital text corrected (OCR letter error; digit in place of a Greek letter): 0ἷς → οἷς; θυςίας → θυσίας.
Cite (SBL): Eusebius, Vit. Const. 3.54.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-3).
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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.
3.54.4Heikel
τὰ δέ γε χρύσεα τῶν ἀγαλμάτων ἄλλῃ πη μετήρχετο. ἐπειδὴ γὰρ συνεῖδεν μάτην δειμαίνοντα νηπίων δίκην ἀφρόνων τὰ πλήθη τῆς πλάνης τὰ μορμολύκεια ὕλῃ χρυσοῦ καὶ ἀργύρου πεπλασμένα, καὶ ταῦτα ἐκποδὼν ᾤετο δεῖν ἄρασθαι ὥσπερ τινὰ λίθων ἐγκόμματα τοῖς ἐν σκότῳ βαδίζουσι πρὸ τῶν ποδῶν ἐρριμμένα, λείαν τε καὶ ὁμαλὴν τοῦ λοιποῦ τὴν βασιλικὴν τοῖς πᾶσιν ἀναπετάσας πορείαν.
ta de ge chrysea tōn agalmatōn allę̄ pē metērcheto. epeidē gar syneiden matēn deimainonta nēpiōn dikēn aphronōn ta plēthē tēs planēs ta mormolykeia hylę̄ chrysou kai argyrou peplasmena, kai tauta ekpodōn ǭeto dein arasthai hōsper tina lithōn enkommata tois en skotǭ badizousi pro tōn podōn errimmena, leian te kai homalēn tou loipou tēn basilikēn tois pasin anapetasas poreian.
The golden statues he dealt with in another way. For when he saw that the multitudes, like senseless children, were vainly afraid of the bogeys of error fashioned out of gold and silver, he thought that these too must be removed, like stumbling stones thrown before the feet of those who walk in darkness, and so he opened for all henceforth a smooth and level royal road.
Notes and citation
Summary: The gold and silver idols were removed as stumbling blocks.
Cite (SBL): Eusebius, Vit. Const. 3.54.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-4).
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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.
3.54.5Heikel
ταῦτα δʼ οὖν διανοηθεὶς οὐχ ὁπλιτῶν αὐτῷ καὶ πλήθους στρατοπεδείας ἡγήσατο δεῖν πρὸς τὸν τούτων ἔλεγχον, εἷς δὲ μόνος αὐτῷ καὶ δεύτερος τῶν αὐτοῦ γνωρίμων πρὸς τὴν ὑπηρεσίαν ἀπήρκουν, οὓς ἑνὶ νεύματι κατὰ πᾶν ἔθνος διεπέμπετο.
tauta dʼ oun dianoētheis ouch hoplitōn autǭ kai plēthous stratopedeias hēgēsato dein pros ton toutōn elenchon, heis de monos autǭ kai deuteros tōn autou gnōrimōn pros tēn hypēresian apērkoun, hous heni neumati kata pan ethnos diepempeto.
Having decided this, he did not think he needed soldiers and a host of troops to expose them; one or two of his acquaintances were enough for the service, and he sent them into every province with a single nod.
Notes and citation
Summary: A few trusted men were sent to carry this out.
Cite (SBL): Eusebius, Vit. Const. 3.54.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-5).
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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.
3.54.6Heikel
οἱ δὲ τῇ βασιλέως ἐπιθαρροῦντες εὐσεβείᾳ σφῶν τε αὐτῶν τῇ περὶ τὸ θεῖον εὐλαβείᾳ, μυριάνδρων δήμων τε καὶ λαῶν μέσοι παριόντες ἀνὰ πάσας πόλεις τε καὶ χώρας πολυχρονίου πλάνης ἐποιοῦντο φωράν, αὐτοὺς τοὺς ἱερωμένους σὺν πολλῷ γέλωτι καὶ σὺν αἰσχύνῃ παράγειν εἰς φῶς ἐκ σκοτίων μυχῶν τοὺς αὐτῶν θεοὺς ἐγκελευόμενοι, κἄπειτʼ ἀπογυμνοῦντες τοῦ φάσματος καὶ τὴν εἴσω τῆς ἐπικεχρωσμένης μορφῆς ἀμορφίαν τοῖς πάντων ὀφθαλμοῖς ἐνδεικνύμενοι. εἶτʼ ἀποξέοντες τὸ δοκοῦν χρήσιμον τῆς ὕλης, χωνείᾳ τε καὶ πυρὶ δοκιμάζοντες, τὸ μὲν λυσιτελὲς ὅσον αὐτοῖς ἀναγκαῖον ἐνομίζετο ἐν ἀσφαλεῖ τιθέμενοι συνεῖχον, τὸ δʼ ἄλλως περιττὸν καὶ ἄχρηστον εἰς μνήμην αἰσχύνης παρεχώρουν τοῖς δεισιδαίμοσιν.
hoi de tę̄ basileōs epitharrountes eusebeią sphōn te autōn tę̄ peri to theion eulabeią, myriandrōn dēmōn te kai laōn mesoi pariontes ana pasas poleis te kai chōras polychroniou planēs epoiounto phōran, autous tous hierōmenous syn pollǭ gelōti kai syn aischynę̄ paragein eis phōs ek skotiōn mychōn tous autōn theous enkeleuomenoi, kapeitʼ apogymnountes tou phasmatos kai tēn eisō tēs epikechrōsmenēs morphēs amorphian tois pantōn ophthalmois endeiknymenoi. eitʼ apoxeontes to dokoun chrēsimon tēs hylēs, chōneią te kai pyri dokimazontes, to men lysiteles hoson autois anankaion enomizeto en asphalei tithemenoi syneichon, to dʼ allōs peritton kai achrēston eis mnēmēn aischynēs parechōroun tois deisidaimosin.
Trusting in the emperor's piety and in their own reverence for the divine, they passed through the midst of peoples numbering tens of thousands in every city and district and exposed the long-standing error. They ordered the priests themselves, amid much laughter and shame, to bring their gods out of their dark recesses into the light; then they stripped them of their disguise and displayed to the eyes of all the ugliness within the painted form. Next they scraped off whatever part of the material seemed useful and tested it by melting and fire; what was of value and considered necessary they secured and kept, and what was otherwise superfluous and useless they left to the superstitious as a memorial of their shame.
Notes and citation
Summary: Priests were made to bring out their idols, which were stripped of precious metal and exposed as hollow.
Cite (SBL): Eusebius, Vit. Const. 3.54.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-6).
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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.
3.54.7Heikel
οἷον δὲ καὶ τόδʼ ἔρεξε βασιλεὺς ὁ θαυμάσιος· ὡς γὰρ τῶν νεκρῶν εἰδώλων τὰ τῆς πολυτελοῦς ὕλης τὸν ἀποδοθέντα τρόπον ἐσκυλεύετο, τὰ λοιπὰ μετῄει ἀνδρείκελα χαλκοῦ πεποιημένα. δέσμιοι δῆτα καὶ οἵδε μύθων θεοὶ γεγηρακότων τριχῶν ὑφάσμασιν ἤγοντο περιβληθέντες.
hoion de kai todʼ erexe basileus ho thaumasios; hōs gar tōn nekrōn eidōlōn ta tēs polytelous hylēs ton apodothenta tropon eskyleueto, ta loipa metę̄ei andreikela chalkou pepoiēmena. desmioi dēta kai hoide mythōn theoi gegērakotōn trichōn hyphasmasin ēgonto periblēthentes.
And here is another thing the admirable emperor did. When the precious material of the dead idols had been stripped off in the way described, he went after the rest, the statues made of bronze. So these gods of antiquated myths too were led away captive, bound with ropes of woven hair.
Notes and citation
Summary: Bronze idols were dragged away bound with ropes.
- The opening phrase (οἷον δὲ καὶ τόδʼ ἔρεξε) echoes Homer, Odyssey 4.242.
Extrabiblical texts: Homer, Od. 4.242 (Homer, Odyssey; echo)
Cite (SBL): Eusebius, Vit. Const. 3.54.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-54-7).
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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.
Life 3, chapter 55
3.55.1Heikel
Ἐπὶ τούτοις βασιλεὺς ὥσπερ τινὰ πολυφεγγῆ πυρσὸν ἐξάψας, μή πη λανθάνοι κρύφιόν τι πλάνης λείψανον, ὄμματι βασιλικῷ περιεσκόπει· οἷα δέ τις οὐρανοπετὴς ἀετῶν ὀξυωπέστατος ἄνωθεν ἀφʼ ὑψηλοῦ τὰ πορρωτάτω διεστῶτα κατὰ γῆς ἴδοι, ὧδε καὶ οὗτος τῆς αὐτοῦ καλλιπόλεως τὴν βασιλικὴν ἀμφιπολεύων ἑστίαν δεινόν τι ψυχῶν θήρατρον ἐπὶ τοῦ Φοινίκων λανθάνον ἔθνους ἐξ ἀπόπτου συνεῖδεν.
Epi toutois basileus hōsper tina polyphengē pyrson exapsas, mē pē lanthanoi kryphion ti planēs leipsanon, ommati basilikǭ perieskopei; hoia de tis ouranopetēs aetōn oxyōpestatos anōthen aphʼ hypsēlou ta porrōtatō diestōta kata gēs idoi, hōde kai houtos tēs autou kallipoleōs tēn basilikēn amphipoleuōn hestian deinon ti psychōn thēratron epi tou Phoinikōn lanthanon ethnous ex apoptou syneiden.
Besides this, the emperor, as though kindling a brilliant beacon, looked round with an imperial eye lest any hidden remnant of error should escape his notice. And as the sharpest-sighted eagle, soaring in the sky, sees from on high things far off on the earth, so he, as he went about the imperial residence of his own beautiful city, perceived from afar a terrible snare of souls lurking in the province of Phoenicia.
Notes and citation
Summary: From Constantinople Constantine spotted a hidden center of error in Phoenicia.
Notes on the original text
- Digital text corrected (OCR letter error): πυρςὸν → πυρσὸν; σννεῖδεν → συνεῖδεν.
Cite (SBL): Eusebius, Vit. Const. 3.55.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-55-1).
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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.
3.55.2Heikel
ἄλσος δὲ τοῦτο ἦν καὶ τέμενος, οὐκ ἐν μέσαις πόλεσιν οὐδʼ ἐν ἀγοραῖς καὶ πλατείαις, ὁποῖς τὰ πολλὰ κόσμου χάριν ταῖς πόλεσι φιλοτιμεῖται, τὸ δʼ ἦν ἔξω πάτου τριόδων τε καὶ λεωφόρων ἐκτὸς αἰσχρῷ δαίμονι Ἀφροδίτης ἐπʼ ἀκρωρείας μέρει τοῦ Λιβάνου τῆς ἐν Ἀφάκοις ἱδρυμένον.
alsos de touto ēn kai temenos, ouk en mesais polesin oudʼ en agorais kai plateiais, hopois ta polla kosmou charin tais polesi philotimeitai, to dʼ ēn exō patou triodōn te kai leōphorōn ektos aischrǭ daimoni Aphroditēs epʼ akrōreias merei tou Libanou tēs en Aphakois hidrymenon.
This was a grove and precinct, not in the middle of cities nor in squares and streets, as most such things are set up to adorn cities; it lay off the beaten track, away from crossroads and highways, established for the shameful demon Aphrodite on a mountain ridge in part of Lebanon, at Aphaca.
Notes and citation
Summary: It was a remote shrine of Aphrodite at Aphaca in Lebanon.
- Aphaca is the modern Afqa, at the source of the Adonis River.
Cite (SBL): Eusebius, Vit. Const. 3.55.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-55-2).
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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.
3.55.3Heikel
σχολή τις ἦν αὕτη κακοεργίας πᾶσιν ἀκολάστοις πολλῇ τε ῥᾳστώνῃ διεφθορόσι τὰ σώματα. γύννιδες γοῦν τινες ἄνδρες οὐκ ἄνδρες τὸ σεμνὸν τῆς φύσεως ἀπαρνησάμενοι θηλείᾳ νόσῳ τὴν δαίμονα ἱλεοῦντο, γυναικῶν τʼ αὖ παράνομοι ὁμιλίαι κλεψίγαμοί τε φθοραί, ἄρρητοί τε καὶ ἐπίρρητοι πράξεις ὡς ἐν ἀνόμῳ καὶ ἀπροστάτῃ χώρῳ κατὰ τόνδε τὸν νεὼν ἐπεχειροῦντο. φώρ τʼ οὐδεὶς ἦν τῶν πραττομένων, τῷ μηδένα σεμνῶν ἀνδρῶν αὐτόθι τολμᾶν παριέναι.
scholē tis ēn hautē kakoergias pasin akolastois pollę̄ te rhąstōnę̄ diephthorosi ta sōmata. gynnides goun tines andres ouk andres to semnon tēs physeōs aparnēsamenoi thēleią nosǭ tēn daimona hileounto, gynaikōn tʼ au paranomoi homiliai klepsigamoi te phthorai, arrētoi te kai epirrētoi praxeis hōs en anomǭ kai aprostatę̄ chōrǭ kata tonde ton neōn epecheirounto. phōr tʼ oudeis ēn tōn prattomenōn, tǭ mēdena semnōn andrōn autothi tolman parienai.
It was a school of wickedness for all the licentious and for those who had ruined their bodies by much indulgence. Certain effeminate men, not men, having renounced the dignity of their nature, propitiated the goddess with a womanish disease; unlawful intercourse with women, adulterous corruptions, and unspeakable and infamous deeds were practiced at this temple as in a lawless and unguarded place. No one detected what was done, since no respectable man dared to go there.
Notes and citation
Summary: Eusebius describes the shrine as a place of sexual license.
- The description is polemical; it probably refers to cult practices associated with the goddess.
Notes on the original text
- Digital text corrected (OCR letter error): ἀπαρνηςάμενοι → ἀπαρνησάμενοι; θηλεέᾳ → θηλείᾳ.
Topics: Ethics
Cite (SBL): Eusebius, Vit. Const. 3.55.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-55-3).
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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.
3.55.4Heikel
ἀλλʼ οὐχὶ καὶ βασιλέα τὸν μέγαν οἷά τʼ ἦν τὰ τῇδε δρώμενα λανθάνειν, αὐτοπτήσας δὲ καὶ ταῦτα βασιλικῇ προμηθείᾳ οὐκ ἄξιον εἶναι ἡλίου αὐγῶν τὸν τοιόνδε νεὼν ἔκρινεν, αὐτοῖς δʼ ἀφιερώμασιν ἐκ βάθρων τὸ πᾶν ἀφανισθῆναι κελεύει·
allʼ ouchi kai basilea ton megan hoia tʼ ēn ta tę̄de drōmena lanthanein, autoptēsas de kai tauta basilikę̄ promētheią ouk axion einai hēliou augōn ton toionde neōn ekrinen, autois dʼ aphierōmasin ek bathrōn to pan aphanisthēnai keleuei;
But what was done there could not escape the great emperor. Having seen these things for himself with imperial foresight, he judged such a temple unworthy of the sun's rays, and ordered the whole of it to be destroyed from its foundations, offerings and all.
Notes and citation
Summary: Constantine ordered the temple destroyed.
Cite (SBL): Eusebius, Vit. Const. 3.55.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-55-4).
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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.
3.55.5Heikel
ἐλύετο δῆτα αὐτίκα βασιλικῷ νεύματι τὰ τῆς ἀκολάστου πλάνης μηχανήματα, χείρ τε στρατιωτικὴ τῇ τοῦ τόπου καθάρσει διηκονεῖτο, σωφρονεῖν δʼ ἐμάνθανον ἀπειλῇ βασιλέως οἱ μέχρι τοῦδʼ ἀκόλαστοι, ὥσπερ οὖν καὶ τῶν δοκησισόφων Ἑλλήνων οἱ δεισιδαίμονες, οἳ καὶ αὐτοὶ τῆς σφῶν ματαιότητος ἔργῳ τὴν πεῖραν ἐμάνθανον.
elyeto dēta autika basilikǭ neumati ta tēs akolastou planēs mēchanēmata, cheir te stratiōtikē tę̄ tou topou katharsei diēkoneito, sōphronein dʼ emanthanon apeilę̄ basileōs hoi mechri toudʼ akolastoi, hōsper oun kai tōn dokēsisophōn Hellēnōn hoi deisidaimones, hoi kai autoi tēs sphōn mataiotētos ergǭ tēn peiran emanthanon.
At once, at the emperor's nod, the contrivances of licentious error were dismantled, a detachment of soldiers carried out the cleansing of the place, and those who until then had been licentious learned self-control through the emperor's threat — as did also the superstitious among the Greeks who fancied themselves wise, who likewise learned by experience the proof of their own vanity.
Notes and citation
Summary: Soldiers cleared the site, and the self-styled wise among the pagans also learned a lesson.
Notes on the original text
- Digital text corrected (OCR letter error): δοκησιςόφων → δοκησισόφων.
Cite (SBL): Eusebius, Vit. Const. 3.55.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-55-5).
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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 56
3.56.1Heikel
Ἐπειδὴ γὰρ πολὺς ἦν ὁ τῶν δοκησισόφων περὶ τὸν Κιλίκων δαίμονα πλάνος, μυρίων ἐπτοημένων ἐπʼ αὐτῷ ὡς ἂν ἐπὶ σωτῆρι καὶ ἰατρῷ ποτὲ μὲν ἐπιφαινομένῳ τοῖς ἐγκαθεύδουσι ποτὲ δὲ τῶν τὰ σώματα καμνόντων ἰωμένῳ τὰς νόσους· ψυχῶν δʼ ἦν ὀλετὴρ ἄντικρυς οὗτος, τοῦ μὲν ἀληθοῦς ἀφέλκων σωτῆρος ἐπὶ δὲ τὴν ἄθεον πλάνην κατασπῶν τοὺς πρὸς ἀπάτην εὐχερεῖς· εἰκότα δὴ πράττων, θεὸν ζηλωτὴν ἀληθῶς σωτῆρα προβεβλημένος καὶ τοῦτον εἰς ἔδαφος φέρεσθαι τὸν νεὼν ἐκέλευσεν.
Epeidē gar polys ēn ho tōn dokēsisophōn peri ton Kilikōn daimona planos, myriōn eptoēmenōn epʼ autǭ hōs an epi sōtēri kai iatrǭ pote men epiphainomenǭ tois enkatheudousi pote de tōn ta sōmata kamnontōn iōmenǭ tas nosous; psychōn dʼ ēn oletēr antikrys houtos, tou men alēthous aphelkōn sōtēros epi de tēn atheon planēn kataspōn tous pros apatēn euchereis; eikota dē prattōn, theon zēlōtēn alēthōs sōtēra probeblēmenos kai touton eis edaphos pheresthai ton neōn ekeleusen.
For there was great error among those who fancied themselves wise concerning the demon of the Cilicians. Countless people were excited about him as a savior and physician, who sometimes appeared to those sleeping in his temple and sometimes healed the diseases of those sick in body. But he was plainly a destroyer of souls, drawing those easily deceived away from the true Savior and dragging them down to godless error. The emperor, acting fittingly, and holding before him the jealous God, the true Savior, ordered this temple too to be razed to the ground.
Exod 20:5 (echo, low confidence)
Notes and citation
Summary: Constantine ordered the destruction of the healing shrine of the Cilician god.
- The god is Asclepius, whose temple at Aegeae in Cilicia was famous for cures received by sleeping in it. The “jealous God” recalls Exod 20:5.
Notes on the original text
- Digital text corrected (OCR letter error; stray letters (digitization slip)): δοκησιςόφων → δοκησισόφων; ωβεἰς → εἰς.
Cite (SBL): Eusebius, Vit. Const. 3.56.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-56-1).
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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.
3.56.2Heikel
ἑνὶ δὲ νεύματι κατὰ γῆς ἡπλοῦτο δεξιᾷ καταρριπτόμενον στρατιωτικῇ τὸ τῶν γενναίων φιλοσόφων βοώμενον θαῦμα καὶ ὁ τῇδε ἐνδομυχῶν οὐ δαίμων οὐδέ γε θεός, πλάνος δέ τις ψυχῶν μακροῖς καὶ μυρίοις ἐξαπατήσας χρόνοις. εἶθʼ ὁ κακῶν ἑτέρους ἀπαλλάξειν καὶ συμφορᾶς προισχόμενος οὐδὲν αὐτὸς ἑαυτῷ πρὸς ἄμυναν εὔρατο φάρμακον μᾶλλον ἤ ὄτε κεραυνῷ βληθῆναι μυθεύεται.
heni de neumati kata gēs hēplouto dexią katarriptomenon stratiōtikę̄ to tōn gennaiōn philosophōn boōmenon thauma kai ho tę̄de endomychōn ou daimōn oude ge theos, planos de tis psychōn makrois kai myriois exapatēsas chronois. eithʼ ho kakōn heterous apallaxein kai symphoras proischomenos ouden autos heautǭ pros amynan eurato pharmakon mallon ē ote keraunǭ blēthēnai mytheuetai.
At a single nod the much-vaunted wonder of the noble philosophers was thrown down by a soldier's hand and laid flat on the ground, and with it the one who lurked there — no demon, nor yet a god, but a deceiver of souls, who had deceived them for many long ages. Then he who promised to deliver others from evils and misfortunes found no remedy for his own defense, any more than when, as the myth tells, he was struck by a thunderbolt.
Notes and citation
Summary: The temple fell, and the “healer” could not save himself.
- In Greek myth Zeus struck Asclepius with a thunderbolt for raising the dead.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): νεύμσατι → νεύματι.
Cite (SBL): Eusebius, Vit. Const. 3.56.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-56-2).
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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.
3.56.3Heikel
ἀλλʼ οὐκ ἐν μύθοις ἦν τὰ τοῦ ἡμεδαποῦ βασιλέως θεῷ κεχαρισμένα κατορθώματα, διʼ ἐναργοῦς δέ γε ἀρετῆς τοῦ αὐτοῦ σωτῆρος αὐτόρριζος καὶ ὁ τῇδε νεὼς ἀνετρέπετο, ὡς μηδὲ ἴχνος αὐτόθι τῆς ἔμπροσθεν περιλελεῖφθαι μανίας.
allʼ ouk en mythois ēn ta tou hēmedapou basileōs theǭ kecharismena katorthōmata, diʼ enargous de ge aretēs tou autou sōtēros autorrizos kai ho tę̄de neōs anetrepeto, hōs mēde ichnos autothi tēs emprosthen perileleiphthai manias.
But our emperor's achievements, pleasing to God, were not in myths. By the manifest power of his Savior, the temple there too was overturned, root and all, so that not even a trace of the former madness was left in the place.
Notes and citation
Summary: The temple was destroyed completely.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): βασιλέωβς → βασιλέως; περιλελεῖξθαι → περιλελεῖφθαι; μανόιας → μανίας.
Cite (SBL): Eusebius, Vit. Const. 3.56.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-56-3).
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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 57
3.57.1Heikel
Πάντες δʼ οἱ πρὶν δεισιδαίμονες, τὸν ἔλεγχον τῆς αὐτῶν πλάνης αὐταῖς ὄψεσιν ὁρῶντες τῶν θʼ ἁπανταχοῦ νεῶν τε καὶ ἱδρυμάτων ἔργῳ θεώμενοι τὴν ἐρημίαν, οἱ μὲν τῷ σωτηρίῳ προσέφευγον λόγῳ, οἱ δὲ εἰ καὶ τοῦτο μὴ ἔπραττον, τῆς γοῦν πατρῴας κατεγίνωσκον ματαιοτητος ἐγέλων τε καὶ κατεγέλων τῶν πάλαι νομιζομένων αὐτοῖς θεῶν.
Pantes dʼ hoi prin deisidaimones, ton elenchon tēs autōn planēs autais opsesin horōntes tōn thʼ hapantachou neōn te kai hidrymatōn ergǭ theōmenoi tēn erēmian, hoi men tǭ sōtēriǭ prosepheugon logǭ, hoi de ei kai touto mē epratton, tēs goun patrǭas kateginōskon mataiotētos egelōn te kai kategelōn tōn palai nomizomenōn autois theōn.
All who had formerly been superstitious, seeing with their own eyes the refutation of their error and beholding in fact the desolation of temples and shrines everywhere, either took refuge in the saving word, or, if they did not do this, at least condemned the vanity of their fathers and laughed and jeered at those they had long regarded as gods.
Notes and citation
Summary: Many pagans turned to Christ or at least ridiculed their old gods.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): ἱδερυμάτων → ἱδρυμάτων.
Cite (SBL): Eusebius, Vit. Const. 3.57.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-57-1).
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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.
3.57.2Heikel
καὶ πῶς γὰρ οὐκ ἔμελλον οὔτω φρονεῖν, τῆς ἔξωθεν τῶν ξοάνων φαντασίας πλείστην ὄσην μιαρίαν εἴσω κεκρυμμένην ὁρῶντες; ἥ γὰρ νεκρῶν σωμάτων ὑπῆν ὀστέα ξηρά τε κρανία γοήτων περιεργασίαις ἐσκευωρημένα, ἤ ῥυπῶντα ῥάκη βδευρίας αἰσχρᾶς ἔμπλεα, ἤ χόρτου καὶ καλάμης φορυτός.
kai pōs gar ouk emellon outō phronein, tēs exōthen tōn xoanōn phantasias pleistēn osēn miarian eisō kekrymmenēn horōntes? hē gar nekrōn sōmatōn hypēn ostea xēra te krania goētōn periergasiais eskeuōrēmena, ē rhypōnta rhakē bdeurias aischras emplea, ē chortou kai kalamēs phorytos.
And how could they not think so, when they saw so much filth hidden inside beneath the outward show of the images? For underneath were bones of dead bodies and dry skulls prepared by the curious arts of sorcerers, or filthy rags full of shameful stench, or a heap of hay and straw.
Notes and citation
Summary: The idols were found to contain bones, skulls, rags, and straw.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): φαντασσίας → φαντασίας.
Cite (SBL): Eusebius, Vit. Const. 3.57.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-57-2).
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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.
3.57.3Heikel
ἄ δὴ τῶν ἀψύχων ἐντὸς σεσωρευμένα θεώμενοι αὐτοῖς τε καὶ τοῖς αὐτῶν πατράσιν πολλὴν λογισμοῦ κατεμέμφοντο ἀφροσύνην, ὄτε μάλιστʼ ἐνενόουν ὡς οὐδεὶς ἄρα ἦν ἐν τοῖς ἀδύτοις αὐτῶν μυχοῖς οὐδʼ ἐν αὐτοῖς ἀγάλμασιν ἔνοικος οὐ δαίμων οὐ χρησμῳδὸς οὐ θεὸς οὐ μάντις, οἶα δὴ τὸ πρὶν ὑπελάμβανον, ἀλλʼ οὐδʼ ἀμυδρόν τι ἤ σκιῶδες φάντασμα.
a dē tōn apsychōn entos sesōreumena theōmenoi autois te kai tois autōn patrasin pollēn logismou katememphonto aphrosynēn, ote malistʼ enenooun hōs oudeis ara ēn en tois adytois autōn mychois oudʼ en autois agalmasin enoikos ou daimōn ou chrēsmǭdos ou theos ou mantis, oia dē to prin hypelambanon, allʼ oudʼ amydron ti ē skiōdes phantasma.
Seeing these things heaped up inside the lifeless images, they blamed themselves and their fathers for great folly, especially when they realized that there was in fact no one dwelling in their secret sanctuaries or in the statues themselves — no demon, no oracle-giver, no god, no seer, as they had formerly supposed — not even a dim or shadowy phantom.
Notes and citation
Summary: The pagans saw that no god lived in their shrines.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): παατράσιν → πατράσιν.
Cite (SBL): Eusebius, Vit. Const. 3.57.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-57-3).
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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.
3.57.4Heikel
διὸ δὴ προχείρως τοῖς ἐκ βασιλέως καταπεμφθεῖσι πᾶν σκοτεινὸν ἄντρον καὶ πᾶς ἀπόρρητος μυχὸς βατὸς ἦν, ἄβατά τε καὶ ἄδυτα ἱερῶν τε τὰ ἐνδοτάτω στρατιωτικοῖς κατεπατεῖτο βήμασιν, ὥστʼ ἐναργῆ τοῖς πᾶσιν ἐκ τῶνδε καὶ κατάφωρον γεγονέναι τὴν ἐξ αἰῶνος μακροῦ τῶν ἐθνῶν ἁπάντων κατακρατήσασαν διανοίας πήρωσιν.
dio dē procheirōs tois ek basileōs katapemphtheisi pan skoteinon antron kai pas aporrētos mychos batos ēn, abata te kai adyta hierōn te ta endotatō stratiōtikois katepateito bēmasin, hōstʼ enargē tois pasin ek tōnde kai kataphōron gegonenai tēn ex aiōnos makrou tōn ethnōn hapantōn katakratēsasan dianoias pērōsin.
So every dark cave and every secret recess was readily accessible to those sent by the emperor; the untrodden and forbidden places and the innermost parts of the temples were trampled by soldiers' feet, so that from these things the blindness of mind that had held all nations for a long age became plain and manifest to all.
Notes and citation
Summary: The inner sanctuaries were opened, exposing the old blindness of the nations.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): ἄβατά ττε → ἄβατά τε.
Cite (SBL): Eusebius, Vit. Const. 3.57.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-57-4).
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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 58
3.58.1Heikel
Καὶ ταῦτα δʼ ἄν τις τοῖς βασιλέως εἰκότως ἀναθείη κατορθώμασιν, ὤσπερ οὖν καὶ τὰ μερικῶς καθʼ ἔκαστον ἔθνος αὐτῷ διαταχθέντα· οἶον ἐπὶ τῆς Φοινίκων Ἡλιουπόλεως, ἐφʼ ἦς οἱ μὲν τὴν ἀκόλαστον ἡδονὴν τιμῶντες Ἀφροδίτης προσρήματι γαμεταῖς καὶ θυγατράσιν ἀνέδην ἐκπορνεύειν συνεχώρουν πρότερον.
Kai tauta dʼ an tis tois basileōs eikotōs anatheiē katorthōmasin, ōsper oun kai ta merikōs kathʼ ekaston ethnos autǭ diatachthenta; oion epi tēs Phoinikōn Hēlioupoleōs, ephʼ ēs hoi men tēn akolaston hēdonēn timōntes Aphroditēs prosrēmati gametais kai thygatrasin anedēn ekporneuein synechōroun proteron.
One might fittingly count these things too among the emperor's achievements, as also the measures he ordered for each province in particular: for example at Heliopolis in Phoenicia, where those who honored licentious pleasure under the name of Aphrodite had formerly allowed their wives and daughters to prostitute themselves freely.
Notes and citation
Summary: At Heliopolis in Phoenicia sacred prostitution had been practiced.
- Heliopolis is Baalbek in Lebanon. The report of cult prostitution comes from Christian writers and is debated.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): πρότγερον → πρότερον.
Topics: Ethics
Cite (SBL): Eusebius, Vit. Const. 3.58.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-58-1).
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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.
3.58.2Heikel
νυνὶ δὲ νόμος ἐφοίτα νέος τε καὶ σώφρων παρὰ βασιλέως μηδὲν τῶν πάλαι συνήθων τολμᾶν διαγορεύων, καὶ τούτοις δʼ ἐγγράφους πάλιν παρέθετο διδασκαλίας, ὡς ἄν έπʼ αὐτῷ τούτῳ πρὸς τοῦ θεοῦ προηγμένος ἐφʼ ᾦ πάντας ἀνθρώπους νόμοις σωφροσύνης παιδεύειν. διὸ οὐκ ἀπηξίου καὶ τούτοις διʼ οἰκείου προσομιλεῖν γράμματος, προὔτρεπέ τε σπεύδειν ἐπὶ τὴν τοῦ κρείττονος γνῶσιν.
nyni de nomos ephoita neos te kai sōphrōn para basileōs mēden tōn palai synēthōn tolman diagoreuōn, kai toutois dʼ engraphous palin paretheto didaskalias, hōs an epʼ autǭ toutǭ pros tou theou proēgmenos ephʼ ǭ pantas anthrōpous nomois sōphrosynēs paideuein. dio ouk apēxiou kai toutois diʼ oikeiou prosomilein grammatos, proutrepe te speudein epi tēn tou kreittonos gnōsin.
But now a new and chaste law came from the emperor, forbidding them to dare any of their former customs; and he provided them with written instructions as well, as though he had been brought forward by God for this very purpose, to educate all people in the laws of chastity. So he did not disdain to address them too in a letter of his own, and urged them to hasten to the knowledge of the Supreme Being.
Notes and citation
Summary: Constantine forbade the practice by law and wrote urging the people to know God.
Notes on the original text
- Digital text corrected (wrong accent (digitization slip)): τολμὰν → τολμᾶν.
Topics: Ethics
Cite (SBL): Eusebius, Vit. Const. 3.58.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-58-2).
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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.
3.58.3Heikel
κάνταῦθα δέ τὰ ἔργα ἐπῆγεν τοῖς λόγοις ἀδελφά, οἶκον εὐκτήριον ἐκκλησίας τε μέγιστον καὶ παρὰ τοῖσδε καταβαλλόμενος, ὡς τὸ μὴ ἐκ τοῦ παντός πω αἰῶνος ἀκοῇ γνωσθὲν νῦν τοῦτο πρῶτον ἔργου τυχεῖν, καὶ τὴν τῶν δεισιδαιμόνων πόλιν ἐκκλησίας θεοῦ πρεσβυτέρων τε καὶ διακόνων ἠξιῶσθαι τῷ τʼ ἐπὶ πάντων θεῷ ἱερωμένον ἐπίσκοπον τῶν τῇδε προκαθέζεσθαι.
kantautha de ta erga epēgen tois logois adelpha, oikon euktērion ekklēsias te megiston kai para toisde kataballomenos, hōs to mē ek tou pantos pō aiōnos akoę̄ gnōsthen nyn touto prōton ergou tychein, kai tēn tōn deisidaimonōn polin ekklēsias theou presbyterōn te kai diakonōn ēxiōsthai tǭ tʼ epi pantōn theǭ hierōmenon episkopon tōn tę̄de prokathezesthai.
Here too he added deeds akin to his words, founding among them as well a very large house of prayer and church; so that what had never been heard of in all ages now for the first time came to pass: that the city of the superstitious was deemed worthy of a church of God, with presbyters and deacons, and that a bishop consecrated to the God over all presided over the people there.
Notes and citation
Summary: Heliopolis received a great church with a bishop, presbyters, and deacons.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.58.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-58-3).
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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.
3.58.4Heikel
προνοῶν δὲ κἀνταῦθα βασιλεὺς ὅπως ἄν πλείους προσίοιεν τῷ λόγῳ, τὰ πρὸς ἐπικουρίαν τῶν πενήτων ἔμπλεα παρεῖχεν, καὶ ταύτῃ προτρέπων ἐπὶ τὴν σωτήριον σπεύδειν διδασκαλίαν, μόνον οὐχὶ τῷ φάντι παραπλησίως εἰπὼν ἄν καὶ αὐτός·,, εἴτε προφάσει εἴτʼ ἀληθείᾳ Χριστὸς καταγγελλέσθω.“
pronoōn de kantautha basileus hopōs an pleious prosioien tǭ logǭ, ta pros epikourian tōn penētōn emplea pareichen, kai tautę̄ protrepōn epi tēn sōtērion speudein didaskalian, monon ouchi tǭ phanti paraplēsiōs eipōn an kai autos;,, eite prophasei eitʼ alētheią Christos katangellesthō.“
Providing here too that more might come to the word, the emperor supplied ample means for the relief of the poor, urging them in this way too to hasten to the saving teaching, all but saying himself, like the one who said it, “Whether in pretense or in truth, let Christ be proclaimed.”
Phil 1:18 (quotation, high confidence)
Notes and citation
Summary: Constantine also gave alms to draw people to the faith, even from mixed motives.
- A free quotation of Phil 1:18.
Notes on the original text
- Digital text corrected (OCR letter errors): προσίοιςν → προσίοιεν.
Cite (SBL): Eusebius, Vit. Const. 3.58.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-58-4).
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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 59
3.59.1Heikel
Ἀλλὰ γὰρ ἐπὶ τούτοις ἁπάντων ἐν θυμηδίαις τὴν ζωὴν διαγόντων τῆς τʼ ἐκκλησίας τοῦ θεοῦ πανταχοῦ κατὰ πάντα τρόπον καὶ παρὰ πᾶσιν ἔθνεσιν ὑψουμένης, αὖθις ὁ τοῖς καλοῖς ἐφεδρεύων φθόνος ἐπηλείφετο τῇ τῶν τοσούτων ἀγαθῶν εὐπραγίᾳ, τάχα ποτὲ καὶ αὐτὸν ἀλλοῖον ἔσεσθαι βασιλέα περὶ ἡμᾶς ἀποκναίσαντα ταῖς ἡμετέραις ταραχαῖς τε καὶ ἀκοσμίαις ἐλπίσας.
Alla gar epi toutois hapantōn en thymēdiais tēn zōēn diagontōn tēs tʼ ekklēsias tou theou pantachou kata panta tropon kai para pasin ethnesin hypsoumenēs, authis ho tois kalois ephedreuōn phthonos epēleipheto tę̄ tōn tosoutōn agathōn eupragią, tacha pote kai auton alloion esesthai basilea peri hēmas apoknaisanta tais hēmeterais tarachais te kai akosmiais elpisas.
But while, because of these things, all were passing their lives in gladness, and the church of God was being exalted everywhere, in every way, and among all nations, once more envy, which lies in wait for good things, was galled by the prosperity of such great blessings, hoping perhaps that the emperor himself would change toward us, worn out by our disturbances and disorders.
Notes and citation
Summary: Envy again stirred up trouble in the church.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): ταραχαῖς ττε → ταραχαῖς τε.
Cite (SBL): Eusebius, Vit. Const. 3.59.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-59-1).
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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.
3.59.2Heikel
μέγιστον δʼ οὖν ἐξάψας πυρσὸν τὴν Ἀντιοχέων ἐκκλησίαν τραγικαῖς διελάμβανε συμφοραῖς, ὡς μικροῦ τὴν πᾶσαν ἐκ βάθρων ἀνατραπῆναι πόλιν. εἰς δύο μὲν γὰρ τμήματα διαιρεθέντων τῶν τῆς ἐκκλησίας λαῶν, τοῦ δὲ κοινοῦ τῆς πόλεως αὐτοῖς ἄρχουσι καὶ στρατιωτικοῖς πολεμίων τρόπον ἀνακινηθέντων, ὡς καὶ ξιφῶν μέλλειν ἄπτεσθαι, εἰ μὴ θεοῦ τις ἐπισκοπὴ ὄ τε παρὰ βασιλέως φόβος τὰς τοῦ πλήθους ἀνέστειλεν ὁρμάς,
megiston dʼ oun exapsas pyrson tēn Antiocheōn ekklēsian tragikais dielambane symphorais, hōs mikrou tēn pasan ek bathrōn anatrapēnai polin. eis dyo men gar tmēmata diairethentōn tōn tēs ekklēsias laōn, tou de koinou tēs poleōs autois archousi kai stratiōtikois polemiōn tropon anakinēthentōn, hōs kai xiphōn mellein aptesthai, ei mē theou tis episkopē o te para basileōs phobos tas tou plēthous anesteilen hormas,
So, kindling a very great blaze, it seized the church of the Antiochenes with tragic calamities, so that the whole city was nearly overturned from its foundations. The people of the church were divided into two parties, and the common people of the city, together with the magistrates and soldiers themselves, were stirred up as if against enemies, so that they were about to take up swords, had not a certain oversight of God and fear of the emperor checked the impulses of the multitude;
Notes and citation
Summary: A dispute split the church at Antioch and nearly led to violence.
- The dispute followed the deposition of Eustathius, bishop of Antioch (about 327), which Eusebius does not describe.
Notes on the original text
- Digital text corrected (OCR letter error): λαῆν → λαῶν.
Cite (SBL): Eusebius, Vit. Const. 3.59.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-59-2).
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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.
3.59.3Heikel
πάλιν θʼ ἡ βασιλέως ἀνεξικακία δίκην σωτῆρος καὶ ψυχῶν ἰατροῦ τὰς διὰ λόγων θεραπείας προσῆγε τοῖς νενοσηκόσιν. Διεπρεσβεύετο δῆτα τοῖς λαοῖς ἡμερωτάτως, τῶν παρʼ αὐτῷ δοκίμων καὶ τῇ τῶν κομήτων ἀξίᾳ τετιμημένων ἀνδρῶν τὸν πιστότατον ἐκπέμψας, φρονεῖν τε τὰ πρὸς εἰρήνην ἐπαλλήλοις παρῄνει γράμμασιν, ἐδίδασκέ τε πράττειν θεοσεβείᾳ πρεπόντως, ἔπειθέ τε καὶ ἀπελογεῖτο διʼ ὧν πρὸς αὐτοὺς ἔγραφεν, ὡς τοῦ τῆς στάσεως αἰτίου διακηκοὼς αὐτὸς εἴη.
palin thʼ hē basileōs anexikakia dikēn sōtēros kai psychōn iatrou tas dia logōn therapeias prosēge tois nenosēkosin. Diepresbeueto dēta tois laois hēmerōtatōs, tōn parʼ autǭ dokimōn kai tę̄ tōn komētōn axią tetimēmenōn andrōn ton pistotaton ekpempsas, phronein te ta pros eirēnēn epallēlois parę̄nei grammasin, edidaske te prattein theosebeią prepontōs, epeithe te kai apelogeito diʼ hōn pros autous egraphen, hōs tou tēs staseōs aitiou diakēkoōs autos eiē.
and again the emperor's forbearance, like a savior and physician of souls, applied the treatment of words to the sick. He negotiated most gently with the peoples, sending the most trustworthy of the approved men about him who had been honored with the rank of count; he urged them by letter after letter to think of peace, taught them to act as befits godliness, and persuaded them and explained himself in what he wrote to them, saying that he himself had given a hearing to the cause of the strife.
Notes and citation
Summary: Constantine sent a count and many letters urging the Antiochenes to make peace.
Notes on the original text
- Digital text corrected (OCR letter error; leaked manuscript note): σητῆρος → σωτῆρος; (COd. V ξά). → .
Cite (SBL): Eusebius, Vit. Const. 3.59.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-59-3).
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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.
3.59.4Heikel
καὶ ταύτας δʼ αὐτοῦ τὰς ἐπιστολὰς οὐ τῆς τυχούσης παιδεύσεώς τε καὶ ὠφελείας πλήρεις παρεθέμην ἄν ἐπὶ τοῦ παρόντος, εἰ μὴ διαβολὴν ἐπῆγον τοῖς κατηγορουμένοις.
kai tautas dʼ autou tas epistolas ou tēs tychousēs paideuseōs te kai ōpheleias plēreis parethemēn an epi tou parontos, ei mē diabolēn epēgon tois katēgoroumenois.
These letters of his too, full of no ordinary instruction and benefit, I would have included at this point, were it not that they brought reproach on those accused.
Notes and citation
Summary: Eusebius omits these letters to spare those accused.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): παιδεύσεώς ττε → παιδεύσεώς τε.
Cite (SBL): Eusebius, Vit. Const. 3.59.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-59-4).
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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.
3.59.5Heikel
διὸ ταύτας μὲν ἀναθήσομαι, κρίνας μὴ ἀνανεοῦσθαι κακῶν μνήμην, μόνας δὲ συνάψω τῷ λόγῳ ἄς ἐπὶ συναφείᾳ καὶ είρήῃ τῶν λαῶν εὐθυμούμενος συνέγραψε, διʼ ὦν παρῄνει ἀλλοτρίου μὲν ἄρχοντος, ἐφʼ ᾦ τὴν εἰρήνην πεποίηντο, μηδαμῶς ἐθέλειν μεταποιεῖσθαι, θεσμῷ δʼ ἐκκλησίας τοῦτον αἱρεῖσθαι ποιμένα, ὅν αὐτὸς ἄν ἀναδείξειεν ὁ κοινὸς τῶν ὄλων σωτήρ. γράφει δὲ αὐτῷ τε τῷ λαῷ καὶ τοῖς ἐπισκόποις διαφόρως τὰ ὑποτεταγμένα.
dio tautas men anathēsomai, krinas mē ananeousthai kakōn mnēmēn, monas de synapsō tǭ logǭ as epi synapheią kai eirēę̄ tōn laōn euthymoumenos synegrapse, diʼ ōn parę̄nei allotriou men archontos, ephʼ ǭ tēn eirēnēn pepoiēnto, mēdamōs ethelein metapoieisthai, thesmǭ dʼ ekklēsias touton haireisthai poimena, hon autos an anadeixeien ho koinos tōn olōn sōtēr. graphei de autǭ te tǭ laǭ kai tois episkopois diaphorōs ta hypotetagmena.
So I shall lay these aside, having decided not to renew the memory of evils, and shall attach to the account only those he wrote in his joy at the union and peace of the peoples. In them he urged them by no means to want to claim for themselves the leader of another church, for whose sake they had made peace, but by the rule of the church to choose as shepherd the one whom the common Savior of all would himself designate. He writes separately to the people itself and to the bishops what is set out below.
Notes and citation
Summary: Eusebius includes only the letters telling the Antiochenes not to take another church's bishop.
- The bishop the Antiochenes wanted was Eusebius himself (see 3.60.3).
Notes on the original text
- Digital text corrected (doubled letter (digitization slip)): συννέγραψε → συνέγραψε.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.59.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-59-5).
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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 60
3.60.1Heikel
Βασιλέως ἐπιστολὴ πρὸς Ἀντιοχέας ἐπὶ τῇ ἑνώσει τοῦ λαοῦ καὶ τοῦ μὴ δεῖν ἀλλοτρίου ἐφίεσθαι ἐπισκόπου. „Νικητὴς κωνσταντῖνος Μέγιστος Σεβαστὸς τῷ λαῷ Ἀντιοχέων. Ὠς κεχαρισμένη γε τῇ τοῦ κόσμου συνέσει τε καὶ σοφίᾳ ἡ παρʼ ὑμῶν ὁμόνοια, καὶ ἔγωγε ὑμᾶς, ἀδελφοί, ἀθάνατον φιλίαν φιλεῖν ἔγνωκα, προκληθεὶς τῷ τε νόμῳ καὶ τῷ βίῳ καὶ ταῖς σπουδαῖς ταῖς ὑμετέραις. τοῦτο οὖν ἐστιν ὡς ἀληθῶς ὀρθῶς τὰ καλὰ καρποῦσθαι τὸ ὀρθῇ τε καὶ ὑγιεῖ κεχρῆσθαι διανοίᾳ.
Basileōs epistolē pros Antiocheas epi tę̄ henōsei tou laou kai tou mē dein allotriou ephiesthai episkopou. „Nikētēs kōnstantinos Megistos Sebastos tǭ laǭ Antiocheōn. Ōs kecharismenē ge tę̄ tou kosmou synesei te kai sophią hē parʼ hymōn homonoia, kai egōge hymas, adelphoi, athanaton philian philein egnōka, proklētheis tǭ te nomǭ kai tǭ biǭ kai tais spoudais tais hymeterais. touto oun estin hōs alēthōs orthōs ta kala karpousthai to orthę̄ te kai hygiei kechrēsthai dianoią.
The emperor's letter to the Antiochenes concerning the union of the people, and that they should not seek another church's bishop. “The Victor Constantine Maximus Augustus to the people of the Antiochenes. How pleasing to the understanding and wisdom of the world is your concord! I myself, brothers, have resolved to love you with an undying love, drawn on by your law, your life, and your zeal. This, then, is truly to enjoy good things rightly: to use a right and sound mind.
Notes and citation
Summary: Constantine praises the Antiochenes' concord.
- The letter runs through 3.60.9.
Notes on the original text
- Digital text corrected (OCR letter error): σπουδεῖς → σπουδαῖς.
Cite (SBL): Eusebius, Vit. Const. 3.60.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-1).
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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.
3.60.2Heikel
τί γὰρ ἅν οὔτως ὑμῖν ἁρμόσειεν; οὐκοῦν θαυμάσαιμι ἄν, εἰ τὴν ἀλήθειαν σωτηρίας μᾶλλον ὑμῖν ἥ μίσους αἰτίαν φήσαιμι. ἐν οὖν τοῖς ἀδελφοῖς, οὔς μίς τε καὶ ἡ αὐτὴ διάθεσις ὀρθῆς καὶ δικαίας ὁδοῦ πορείαν τῷ θεῷ κατεπαγγέλλεται εἰς ἁγνήν τε καὶ ὁσίαν ἑστίαν ἐγγράφειν, τί ἄν τιμιώτερον γένοιτο τοῦ μετʼ εὐτυχίας τοῖς πάντων καλοῖς ὁμογνωμονεῖν; μάλιστα ὄπου τὴν πρόθεσιν ὑμῶν ἡ ἐκ τοῦ νόμου παίδευσις εἰς καλλίω διόρθωσιν φέρει, καὶ τὴν ἡμετέραν κρίσιν βεβαιοῦσθαι τοῖς ἀγαθοῖς ἐπιθυμοῦμεν δόγμασι.
ti gar han outōs hymin harmoseien? oukoun thaumasaimi an, ei tēn alētheian sōtērias mallon hymin hē misous aitian phēsaimi. en oun tois adelphois, ous mis te kai hē autē diathesis orthēs kai dikaias hodou poreian tǭ theǭ katepangelletai eis hagnēn te kai hosian hestian engraphein, ti an timiōteron genoito tou metʼ eutychias tois pantōn kalois homognōmonein? malista opou tēn prothesin hymōn hē ek tou nomou paideusis eis kalliō diorthōsin pherei, kai tēn hēmeteran krisin bebaiousthai tois agathois epithymoumen dogmasi.
For what could suit you so well? I would not be surprised, then, if I said that the truth is for you a cause of salvation rather than of hatred. Among brothers, then, whom one and the same disposition for the right and just road pledges to God to enroll in a pure and holy household, what could be more precious than to share gladly in the good of all? Especially where instruction from the law brings your purpose to a better correction, and we desire that our own judgment be confirmed by good decisions.
Notes and citation
Summary: Brothers in the faith should rejoice in the good of all.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): οήκοῦν → οὐκοῦν; ὁμογνμονεῖν → ὁμογνωμονεῖν; μόλιστα → μάλιστα.
Cite (SBL): Eusebius, Vit. Const. 3.60.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-2).
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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.
3.60.3Heikel
θαυμαστὸν τοῦτο ἴσως ὑμῖν καταφαίνεται, τί δή ποτε τὸ προοίμιόν μοι τοῦ λόγου βούλεται. οὐ δὴ παραιτήσομαι οὐδʼ ἀρνήσομαι τὴν αἰτίαν εἰπεῖν. ὁμολογῶ γὰρ ἀνεγνωκέναι τὰ ὑπομνήματα, ἐν οἶς λαμπραῖς εὐφημίαις τε καὶ μαρτυρίαις, αἶς εἰς Εὐσέβιον εἰσηνέγκασθε ἐπίσκοπον ἤδη Καισαρέων ὄντα, ὄν καὶ αὐτὸς παιδεύσεώς τε καὶ ἐπιεικείας ἔνεκεν καλῶς γε ἐκ πολλοῦ γινώσκω, ἑώρων ὑμᾶς ἐγκειμένως αὐτὸν σφετεριζομένους.
thaumaston touto isōs hymin kataphainetai, ti dē pote to prooimion moi tou logou bouletai. ou dē paraitēsomai oudʼ arnēsomai tēn aitian eipein. homologō gar anegnōkenai ta hypomnēmata, en ois lamprais euphēmiais te kai martyriais, ais eis Eusebion eisēnenkasthe episkopon ēdē Kaisareōn onta, on kai autos paideuseōs te kai epieikeias eneken kalōs ge ek pollou ginōskō, heōrōn hymas enkeimenōs auton spheterizomenous.
Perhaps you wonder what the preface of my letter means. I shall not decline or refuse to state the reason. For I confess that I have read the records in which I saw, from the splendid acclamations and testimonies you offered for Eusebius, already bishop of the Caesareans — whom I myself have long known well for his learning and moderation — that you were insistently claiming him as your own.
Notes and citation
Summary: The Antiochenes had acclaimed Eusebius of Caesarea as their bishop.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): εὐξφημίαις → εὐφημίαις.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.60.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-3).
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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.
3.60.4Heikel
τί οὖν ἡγεῖσθέ με πρὸς ἀκριβῆ τοῦ καλῶς ἔχοντος ἐπιζήτησιν ἐπειγόμενον διεντεθυμῆσθαι, τίαν δὲ ἐκ τῆς ὑμετέρας σπουδῆς ἀνειληφέναι φροντίδα; ὦ πίστις ἁγία, ἤ διὰ τοῦ λόγου καὶ τῆς γνώμης τοῦ σωτῆρος ἡμῶν εἰκόνα ὤσπερ ἡμῖν τοῦ βίου δίδως, ὡς δυσχερῶς ἄν καὶ αὐτὴ τοῖς ἁμαρτήμασιν ἀντιβαίης, τῆς νίκης περιγενέσθαι ὁ τῆς εἰρήνης μᾶλλον ἀντιποιούμενος· ὡς ὅπου γέ τοί τινι τὸ πρέπον ἔξεστιν, οὐδεὶς ὁ μὴ τερπόμενος εὑρεθείη.
ti oun hēgeisthe me pros akribē tou kalōs echontos epizētēsin epeigomenon dientethymēsthai, tian de ek tēs hymeteras spoudēs aneilēphenai phrontida? ō pistis hagia, ē dia tou logou kai tēs gnōmēs tou sōtēros hēmōn eikona ōsper hēmin tou biou didōs, hōs dyscherōs an kai autē tois hamartēmasin antibaiēs, tēs nikēs perigenesthai ho tēs eirēnēs mallon antipoioumenos; hōs hopou ge toi tini to prepon exestin, oudeis ho mē terpomenos heuretheiē.
What, then, do you suppose I have been thinking, as I press on toward an exact inquiry into what is right, and what anxiety do you think your zeal has caused me? O holy faith, who through the word and mind of our Savior give us, as it were, a pattern of life, how hard it would be even for you to withstand our faults, unless the one who strives for peace rather than for victory prevails! For wherever anyone is free to do what is fitting, no one would be found who is not glad.
Notes and citation
Summary: Constantine is troubled by the Antiochenes' request and appeals to the faith that prefers peace to victory.
- The sentence is obscure in the digital text; translated by the probable sense.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): ἡμεῖσθέ → ἡγεῖσθέ; σπουσδῆς → σπουδῆς; δἐρήνης → εἰρήνης.
Cite (SBL): Eusebius, Vit. Const. 3.60.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-4).
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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.
3.60.5Heikel
ἀξιῶ τοίνυν, ἀδελφοί· τοῦ χάριν οὔτω διαγινώσκομεν, ὤσθʼ ἑτέροις ὕβριν διʼ ὦν αἱρούμεθα προστρίψεως ἡμῶν καθαιρήσει; ἐγώ μὲν οὖν ἐπαινῶ τὸν ἄνδρα, ὄς καὶ ὑμῖν τιμῆς τε καὶ διαθέσεως ἄξιος δοκιμάζεται, οὐ μὴν οὔτω γʼ ἐξησθενηκέναι τὸ παρʼ ἑκάστοις κύριόν τε και βέβαιον ὀφεῖλον μένειν χρή, ὡς μὴ ταῖς ἰδίαις γνώμαις ἕκαστον ἀρκεῖσθαι καὶ τῶν οἰκείων πάντας ἀπολαύειν ἔν τε ἐφαμίλλῳ διασκέψει εἰς τὴν τοῦδε τοῦ ἀνδρὸς σύγκρισιν οὐχ ἔνα μόνον ἀλλὰ καὶ πλείους ἐκφῆναι.
axiō toinyn, adelphoi; tou charin outō diaginōskomen, ōsthʼ heterois hybrin diʼ ōn hairoumetha prostripseōs hēmōn kathairēsei? egō men oun epainō ton andra, os kai hymin timēs te kai diatheseōs axios dokimazetai, ou mēn outō gʼ exēsthenēkenai to parʼ hekastois kyrion te kai bebaion opheilon menein chrē, hōs mē tais idiais gnōmais hekaston arkeisthai kai tōn oikeiōn pantas apolauein en te ephamillǭ diaskepsei eis tēn toude tou andros synkrisin ouch ena monon alla kai pleious ekphēnai.
I ask, then, brothers: why do we decide in such a way as to inflict injury on others by taking from them what we choose? I praise the man, whom you too judge worthy of honor and affection; yet what ought to remain authoritative and firm for each church must not be so weakened that each is not content with his own and all do not enjoy what is theirs. And in a fair comparison with this man, not one only but many others could be put forward.
Notes and citation
Summary: Eusebius is worthy, but churches must not take one another's bishops; others could be found.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.60.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-5).
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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.
3.60.6Heikel
διὸ δὴ οὐδὲν οὔτʼ ἐκπλήγξεως οὔτε τραχύτητος ἐνοχλήσει, εἰ τὰς περὶ τὴν ἐκκλησίαν τιμὰς ὁμοίας τε καὶ διὰ πάντων ἐπʼ ἴσης ἀγαπητὰς εἶναι συμβαίη. οὐδὲ γὰρ εὔλογον εἰς ἑτέρων πλεονέκτημα ποιεῖσθαι τὴν περὶ τούτων ἐπίσκεψιν, τῆς πάντων διανοίας ἐπʼ ἴσης, ἄν τʼ ἐλάττους ἄν τε μείζους εἶναι δοκοῖεν, τὰ θεῖα δόγματα ὑποδεχομένης τε καὶ φυλαττούσης, ὡς κατὰ μηδὲν τοὺς ἑτέρους τῶν ἑτέρων εἰς τὸν κοινὸν νόμον ἐλαττοῦσθαι.
dio dē ouden outʼ ekplēnxeōs oute trachytētos enochlēsei, ei tas peri tēn ekklēsian timas homoias te kai dia pantōn epʼ isēs agapētas einai symbaiē. oude gar eulogon eis heterōn pleonektēma poieisthai tēn peri toutōn episkepsin, tēs pantōn dianoias epʼ isēs, an tʼ elattous an te meizous einai dokoien, ta theia dogmata hypodechomenēs te kai phylattousēs, hōs kata mēden tous heterous tōn heterōn eis ton koinon nomon elattousthai.
So it will cause no astonishment or offense if the honors of the church prove to be alike and equally cherished everywhere. For it is not reasonable to conduct the inquiry into these matters to the advantage of some over others, since the minds of all alike, whether they seem lesser or greater, receive and guard the divine doctrines, so that in no respect are some inferior to others with regard to the common law.
Notes and citation
Summary: All churches are equal and none should gain at another's expense.
Notes on the original text
- Digital text corrected (repeated word; stray letter (digitization slip)): ἐκκληγσίαν → ἐκκλησίαν; συμβαίη. συμβαίη. → συμβαίη..
Cite (SBL): Eusebius, Vit. Const. 3.60.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-6).
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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.
3.60.7Heikel
εἰ δὴ τἀληθὲς λοιπὸν γνώριμον διαρρήδην ἀποφαινόμεθα, ὡς οὐ κάθεξιν ἀλλʼ ἀφαίρεσιν μᾶλλον ἅν εἴποι τις ἔσεσθαι τἀνδρός καὶ βίας ἔργα οὐ δικαιοσύνης γενήσεσθαι τὸ γινόμενον, ἄν θʼ οὔτως ἄν θʼ ἑτέρως τὰ πλήθη φρονῇ· ὡς ἔγωγε διαρρήδην καὶ εὐτόλμως ἀποφαίνομαι ἐγκλήματος ὑπόθεσιν εἶναι τοῦτο προκαλούμενον οὐ τῆς τυχούσης στάσεως ταραχήν. ἐπισημαίνουσι γοῦν τὴν τῶν ὀδόντων φύσιν τε καὶ δύναμιν καὶ ἀρνειοί, ὄταν τοῦ ποιμένος τῆς συνηθείας τε καὶ θεραπείας ὑπολισθξούσης ἐπὶ τὰ χείρω τῆς πρὶν διαγωγῆς ἀποστερηθῶσιν.
ei dē talēthes loipon gnōrimon diarrēdēn apophainometha, hōs ou kathexin allʼ aphairesin mallon han eipoi tis esesthai tandros kai bias erga ou dikaiosynēs genēsesthai to ginomenon, an thʼ outōs an thʼ heterōs ta plēthē phronę̄; hōs egōge diarrēdēn kai eutolmōs apophainomai enklēmatos hypothesin einai touto prokaloumenon ou tēs tychousēs staseōs tarachēn. episēmainousi goun tēn tōn odontōn physin te kai dynamin kai arneioi, otan tou poimenos tēs synētheias te kai therapeias hypolisthxousēs epi ta cheirō tēs prin diagōgēs aposterēthōsin.
If, then, we declare the truth plainly, one would say that this would be not keeping the man but rather taking him away, and that what was done would be a work of violence, not of justice, whatever the multitudes may think. For I declare plainly and boldly that this invitation is an occasion for accusation and for no ordinary disturbance of strife. Even lambs show the nature and power of their teeth when their shepherd's accustomed care slips away for the worse and they are deprived of their former guidance.
Notes and citation
Summary: To take Eusebius from Caesarea would be violence and would provoke strife there.
Cite (SBL): Eusebius, Vit. Const. 3.60.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-7).
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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.
3.60.8Heikel
εἰ δὴ ταῦθʼ οὔτως ἐχει καὶ οὐ σφαλλόμεθα, τοῦτο πρῶτον θεάσασθε, ἀδελφοί (πολλὰ γὰρ ὑμῖν καὶ μεγάλα ἐκ πρώτης ἀπαντήσεται), πρῶτον αὑτῆς ἐλαττωθὲν αἰσθήσεται· εἶθʼ ὄτι καὶ διʼ ὀρθὴν συμβουλὴν ἀφικόμενος τὸ κατʼ ἀξίαν ἐκ τῆς θείας κρίσεως καρποῦται, οὐ τὴν τυχοῦσαν χάριν εἰληφώς, τῷ περὶ αὐτοῦ τοσαύτην ὑμᾶς ἐπιεικείας ψῆφον ἐνέγκασθαι. ἐπὶ τούτοις, ὄ τὴς ὑμετέρας συνηθείας ἐστίν, ἀγαθῇ γνώμῃ σπουδὴν τὴν πρέπουσαν εἰσενέγκασθε εἰς ἐπιζήτησιν ἀνδρὸς οὖ χρῄζετε, ἀποκλείσαντες πᾶσαν στασιώδη καὶ ἄτακτον βοήν· ἀεὶ γὰρ ἄδικος ἡ τοιαύτη, κἀκ τῆς τῶν διαφορῶν συγκρούσεως σπινθῆρές τε καὶ φλόγες ἐξανίστανται.
ei dē tauthʼ outōs echei kai ou sphallometha, touto prōton theasasthe, adelphoi (polla gar hymin kai megala ek prōtēs apantēsetai), prōton hautēs elattōthen aisthēsetai; eithʼ oti kai diʼ orthēn symboulēn aphikomenos to katʼ axian ek tēs theias kriseōs karpoutai, ou tēn tychousan charin eilēphōs, tǭ peri autou tosautēn hymas epieikeias psēphon enenkasthai. epi toutois, o tēs hymeteras synētheias estin, agathę̄ gnōmę̄ spoudēn tēn prepousan eisenenkasthe eis epizētēsin andros ou chrę̄zete, apokleisantes pasan stasiōdē kai atakton boēn; aei gar adikos hē toiautē, kak tēs tōn diaphorōn synkrouseōs spinthēres te kai phloges exanistantai.
If this is so, and we are not mistaken, consider this first, brothers (for many great considerations will meet you at the outset): [whether your mutual affection] will not be felt to be diminished. Next, that he who came with right counsel reaps what he deserves from the divine judgment, having received no ordinary favor in that you have cast so great a vote of esteem for him. Besides this, as is your custom, apply with goodwill the fitting zeal to the search for the man you need, shutting out all factious and disorderly clamor; for such clamor is always unjust, and from the clash of differences sparks and flames spring up.
Notes and citation
Summary: The Antiochenes should honor Eusebius by their esteem and choose another bishop without tumult.
- Words appear to be lost in the digital text; the bracketed words give the sense.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): ἐλαττγωθὲν → ἐλαττωθὲν.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.60.8 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-8).
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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.
3.60.9Heikel
οὔτως οὖν τῷ θεῷ τʼ ἀρέσαιμι καὶ ὑμῖν κατʼ εὐχάς τε τὰς ὑμετέρας διαζήσαιμι, ὡς ὑμᾶς ἀγαπῶ καὶ τὸν ὄρμον τῆς ὑμετέρας πραότητος· ἐξ οὖ τὸν ῥύπον ἐκεῖνον ἀπωσάμενοι ἀντεισηνέγκατε ἤθει ἀγαθῷ τὴν ὁμόνοιαν, βέβαιον τὸ σημεῖον ἐνθέμενοι, δρόμον τε οὐράνιον εἰς φῶς δραμόντες, πηδαλίοις θʼ ὡς ἄν εἴποι τις σιδηροῖς. διόπερ καὶ τὸν ἄφθαρτον φόρτον ᾔρησθε· πᾶν γὰρ τὸ τὴν ναῦν λυμαινόμενον ὤσπερ ἐξ ἀντλίας ἀνάλωται. διὸ δεῖ νῦν προνοήσασθαι τὴν ἀπόλαυσιν τούτων ἁπάντων οὔτως ἔχειν, ὡς ἄν μὴ δεύτερον ἀβούλῳ καὶ ἀλυσιτελεῖ σπουδῇ καθόλου τι πήξασθαι ἤ τὴν ἀρχὴν ἐπιχειρῆσαι μὴ συμφέρον δοκοίημεν. ὁ θεὸς ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί.“
outōs oun tǭ theǭ tʼ aresaimi kai hymin katʼ euchas te tas hymeteras diazēsaimi, hōs hymas agapō kai ton ormon tēs hymeteras praotētos; ex ou ton rhypon ekeinon apōsamenoi anteisēnenkate ēthei agathǭ tēn homonoian, bebaion to sēmeion enthemenoi, dromon te ouranion eis phōs dramontes, pēdaliois thʼ hōs an eipoi tis sidērois. dioper kai ton aphtharton phorton ę̄rēsthe; pan gar to tēn naun lymainomenon ōsper ex antlias analōtai. dio dei nyn pronoēsasthai tēn apolausin toutōn hapantōn outōs echein, hōs an mē deuteron aboulǭ kai alysitelei spoudę̄ katholou ti pēxasthai ē tēn archēn epicheirēsai mē sympheron dokoiēmen. ho theos hymas diaphylaxei, adelphoi agapētoi.“
So may I please God and you, and live according to your prayers, as I love you and the haven of your gentleness, since you have cast out that filth and brought in concord in its place with good character, setting the sign firmly, running a heavenly course toward the light, with iron rudders, as one might say. Therefore you have taken on board the incorruptible cargo; for everything that harmed the ship has been drained away as from the bilge. So you must now take care that the enjoyment of all these things be secured, so that we may not seem a second time, by ill-advised and unprofitable zeal, to settle anything at all, or to undertake from the start what is not expedient. God will preserve you, beloved brothers.”
Notes and citation
Summary: Constantine closes by praising their peace and urging them not to endanger it.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): θʼ ὡ ἄν → θʼ ὡς ἄν.
Cite (SBL): Eusebius, Vit. Const. 3.60.9 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-60-9).
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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 61
3.61.1Heikel
Βασιλέως ἐπιστολὴ πρὸς ἡμᾶς ἐπὶ τῇ παραιτήσει τῆς Αντιοχέων ἐπισκοπῆς.,, Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. Ἀνέγνων ἤδιστα τὴν ἐπιστολὴν ἥν ἡ σὴ σύνεσις ἐποιήσατο, καὶ τὸν κανόνα τῆς ἐκκλησιαστικῆς ἐπιστήμης εἰς ἀκρίβειαν φυλαχθέντα κατενόησα· ἐμμένοις γοῦν τούτοις ἄπερ ἀρεστά τε τῷ θεῷ καὶ τῇ ἀποστολικῇ παραδόσει σύμφωνα φαίνεται. μακάριον δὴ σαυτὸν καὶ ἐν αὐτῷ τούτῳ νόμιζε, ὡς τῇ τοῦ κόσμου παντὸς ὡς ἔπος εἰπεῖν μαρτυρίᾳ ἄξιος ἐκρίθης πάσης ἐκκλησίας ἐπίσκοπος εἶναι· εἰ γὰρ ποθοῦσιν ἄπαντες εἶναί σε παρʼ αὐτοῖς, ταύτην σοι τὴν εὐδαιμονίαν ἀναμφισβητήτως συναύξουσιν.
Basileōs epistolē pros hēmas epi tę̄ paraitēsei tēs Antiocheōn episkopēs.,, Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. Anegnōn ēdista tēn epistolēn hēn hē sē synesis epoiēsato, kai ton kanona tēs ekklēsiastikēs epistēmēs eis akribeian phylachthenta katenoēsa; emmenois goun toutois aper aresta te tǭ theǭ kai tę̄ apostolikę̄ paradosei symphōna phainetai. makarion dē sauton kai en autǭ toutǭ nomize, hōs tę̄ tou kosmou pantos hōs epos eipein martyrią axios ekrithēs pasēs ekklēsias episkopos einai; ei gar pothousin apantes einai se parʼ autois, tautēn soi tēn eudaimonian anamphisbētētōs synauxousin.
The emperor's letter to us on declining the bishopric of the Antiochenes. “The Victor Constantine Maximus Augustus to Eusebius. I have read with the greatest pleasure the letter that your understanding composed, and perceived that the rule of ecclesiastical discipline has been exactly observed. Abide, then, in these things that appear pleasing to God and in harmony with the apostolic tradition. Count yourself blessed in this very thing, that by the testimony, so to speak, of the whole world you have been judged worthy to be bishop of any church; for if all long for you to be among them, they undoubtedly add to this happiness of yours.
Notes and citation
Summary: Constantine commends Eusebius for refusing the see of Antioch.
- The letter runs through 3.61.3.
Notes on the original text
- Digital text corrected (stray letter (digitization slip); transposed letters (digitization slip)): φυλαχθένατ → φυλαχθέντα; αὐθτοῖς → αὐτοῖς.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.61.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-61-1).
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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.
3.61.2Heikel
ἀλλʼ ἡ σὴ σύνεσις, ἤ τάς τε ἐντολὰς τοῦ θεοῦ καὶ τὸν ἀποστολικὸν κανόνα καὶ τὸν τῆς ἐκκλησίας φυλάττειν ἔγνωκεν, ὑπέρευγε πεποίηκε παραιτουμένη τὴν ἐπισκοπίαν τῆς κατὰ τὴν Ἀντιόχειαν ἐκκλησίας, ἐν ταύτῃ δὲ διαμεῖναι σπουδάζουσα, εἰς ἤν ἐκ πρώτης θεοῦ βουλήσει τὴν ἐπισκοπίαν ὑπεδέξατο.
allʼ hē sē synesis, ē tas te entolas tou theou kai ton apostolikon kanona kai ton tēs ekklēsias phylattein egnōken, hypereuge pepoiēke paraitoumenē tēn episkopian tēs kata tēn Antiocheian ekklēsias, en tautę̄ de diameinai spoudazousa, eis ēn ek prōtēs theou boulēsei tēn episkopian hypedexato.
But your understanding, which has resolved to keep the commandments of God, the apostolic canon, and that of the church, has done excellently in declining the bishopric of the church at Antioch and in being eager to remain in the church whose bishopric it received from the first by the will of God.
Notes and citation
Summary: Eusebius rightly kept the church rule by staying in his own see.
- Canon 15 of Nicaea forbade bishops to move from one church to another.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.61.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-61-2).
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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.
3.61.3Heikel
περὶ δὴ τούτου πρὸς τὸν λαὸν ἐποιησάμην ἐπιστολήν, πρός τε τοὺς ἄλλους σου συλλειτουργούς, οἴ καὶ αὐτοὶ περὶ τούτων ἐτύγχανόν μοι γεγραφότες ἄπερ ἡ σὴ καθαρότης ἀναγνοῦσα ῥᾳδίως ἐπιγνώσεται, τῆς δικαιοσύνης ἀντιφθεγγομένης αὐτοῖς προτροπῇ τοῦ θείου πρὸς αύτοὺς ἔγραψα, ὦν τῷ συμβουλίῳ καὶ τὴν σὴν σύνεσιν παρεῖναι δεήσει, ὡς ἄν τοῦτο ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας τυπωθείη ὁ καὶ αὐτῷ τῷ θεῷ καὶ τῇ ἐκκλησίᾳ πρεπωδέστατον νομισθείη. ὁ θεός σε διαφυλάξει, ἀδελφὲ ἀγαπητέ.“
peri dē toutou pros ton laon epoiēsamēn epistolēn, pros te tous allous sou sylleitourgous, oi kai autoi peri toutōn etynchanon moi gegraphotes aper hē sē katharotēs anagnousa rhądiōs epignōsetai, tēs dikaiosynēs antiphthengomenēs autois protropę̄ tou theiou pros autous egrapsa, ōn tǭ symbouliǭ kai tēn sēn synesin pareinai deēsei, hōs an touto epi tēs Antiocheōn ekklēsias typōtheiē ho kai autǭ tǭ theǭ kai tę̄ ekklēsią prepōdestaton nomistheiē. ho theos se diaphylaxei, adelphe agapēte.“
About this I have written a letter to the people, and to your other fellow ministers, who had themselves written to me on these matters. When your Purity reads it, you will easily see that, since justice spoke against them, I wrote to them at the prompting of the Divine. Your understanding will need to be present at their council, so that what is judged most fitting for God himself and for the church may be settled for the church of the Antiochenes. God will preserve you, beloved brother.”
Notes and citation
Summary: Constantine has written to Antioch and asks Eusebius to attend the council there.
Notes on the original text
- Digital text corrected (words joined by the digitization): αύτοὺςἔγραψα → αύτοὺς ἔγραψα.
Cite (SBL): Eusebius, Vit. Const. 3.61.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-61-3).
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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 62
3.62.1Heikel
Βασιλέως ἐπιστολὴ πρὸς τὴν Ἀντιοχέων σύνοδον.,, Νικητὴς Κωνσταντὶνος Μέγιστος Σεβαστὸς Θεοδότῳ, Θεοδώρῳ, Ναρκίσσῳ Ἀετίῳ, Ἀλφειῷ καὶ τοῖς λοιποῖς ἐπισκόποις τοῖς οὖσιν ἐν Ἀντιοχείᾳ. Ἀνέγνων τὰ γραφέντα παρὰ τῆς ὑμετέρας συνέσεως, Εὐσεβίου τε τοῦ ἅμα ὑμῖν ἱερωμένου τὴν ἔμφρονα πρόθεσιν ἀπεδεξάμην, ἐπιγνούς τε τὰ πεπραγμένα σύμπαντα τοῦτο μὲν τοῖς ὑμετέροις γράμμασιν τοῦτο δὲ τοῖς Ἀκακίου καὶ Στρατηγίου τῶν διασημοτάτων κομήτων, διάσκεψίν τε τὴν δέουσαν ποιησάμενος, πρὸς τὸν Ἀντιοχέων λαὸν ἔγραψα ὅπερ ἀρεστόν τε τῷ θεῷ ἦν καὶ ἁρμόζον τῇ ἐκκλησίᾳ, ἀντίγραφόν τε τῆς ἐπιστολῆς ὑποταχθῆναι τοῖς γράμμασι τούτοις ἐνετειλάμην, ὡς ἂν καὶ αὐτοὶ γινώσκοιτε ὅ τί ποτε τῷ τοῦ δικαίου λόγῳ προκληθεὶς πρὸς τὸν λαὸν γράψαι προειλόμην, ἐπειδὴ τοῦτο τοῖς γράμμασιν ὑμῶν περιείχετο, ὥστε κατά γε τὴν τοῦ λαοῦ καὶ τὴν τῆς ὑμετέρας προαιρέσεως σύνεσίν τε καὶ βούλησιν Εὐσέβιον τὸν ἱερώτατον ἐπίσκοπον τῆς Καισαρέων ἐκκλησίας ἐπὶ τῆς Ἀντιοχέων προκαθέζεσθαι καὶ τὴν ὑπὲρ ταύτης ἀναδέξασθαι φροντίδα.
Basileōs epistolē pros tēn Antiocheōn synodon.,, Nikētēs Kōnstantinos Megistos Sebastos Theodotǭ, Theodōrǭ, Narkissǭ Aetiǭ, Alpheiǭ kai tois loipois episkopois tois ousin en Antiocheią. Anegnōn ta graphenta para tēs hymeteras syneseōs, Eusebiou te tou hama hymin hierōmenou tēn emphrona prothesin apedexamēn, epignous te ta pepragmena sympanta touto men tois hymeterois grammasin touto de tois Akakiou kai Stratēgiou tōn diasēmotatōn komētōn, diaskepsin te tēn deousan poiēsamenos, pros ton Antiocheōn laon egrapsa hoper areston te tǭ theǭ ēn kai harmozon tę̄ ekklēsią, antigraphon te tēs epistolēs hypotachthēnai tois grammasi toutois eneteilamēn, hōs an kai autoi ginōskoite ho ti pote tǭ tou dikaiou logǭ proklētheis pros ton laon grapsai proeilomēn, epeidē touto tois grammasin hymōn perieicheto, hōste kata ge tēn tou laou kai tēn tēs hymeteras proaireseōs synesin te kai boulēsin Eusebion ton hierōtaton episkopon tēs Kaisareōn ekklēsias epi tēs Antiocheōn prokathezesthai kai tēn hyper tautēs anadexasthai phrontida.
The emperor's letter to the synod at Antioch. “The Victor Constantine Maximus Augustus to Theodotus, Theodorus, Narcissus, Aetius, Alpheus, and the other bishops who are at Antioch. I have read what your understanding wrote, and welcomed the sensible resolve of Eusebius, your fellow priest. Having learned all that was done, partly from your letters and partly from those of Acacius and Strategius, the most distinguished counts, and having made the necessary examination, I have written to the people of the Antiochenes what was pleasing to God and fitting for the church, and I have ordered a copy of that letter to be appended to this one, so that you too may know what I chose to write to the people, called forth by the principle of justice. For your letter contained this: that according to the understanding and wish of the people and of your own choice, Eusebius, the most holy bishop of the church of the Caesareans, should preside over that of the Antiochenes and take up its care.
Notes and citation
Summary: Constantine tells the bishops at Antioch that he has written to the people about their wish to have Eusebius.
- The letter runs through 3.62.3.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); transposed letters (digitization slip)): ἔργαψα → ἔγραψα; αὐοὶ → αὐτοὶ; προσιρέσεως → προαιρέσεως.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.62.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-62-1).
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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.
3.62.2Heikel
τά γε μὴν Εὐσεβίου γράμματα, ἃ τὸν θεσμὸν τῆς ἐκκλησίας μάλιστα φυλάττοντα ἐφαίνετο, τὴν ἐναντίαν εἰσηγεῖτο γνώμην, μηδαμῶς αὐτὸν τὴν ὑπὸ τοῦ θεοῦ ἐμπιστευθεῖσαν ἐκκλησίαν ἂν ἀπολιπεῖν· ἔδοξεν οὖν τὴν οὕτω δικαίαν πρόθεσιν καὶ πᾶσιν ὑμῖν φυλακτέαν κυρίαν μᾶλλον ποιήσασθαι μήδʼ ἀποσπάσαι αὐτὸν τῆς ἰδίας ἐκκλησίας. ἐχρῆν δʼ ὑμῶν τῇ συνέσει καὶ τὴν ἐμὴν γνώμην ἐμφανῆ γενέσθαι. ἀφῖκται γὰρ εἰς ἐμὲ Εὐφρόνιόν τε τὸν πρεσβύτερον πολίτην ὄντα τῆς κατὰ Καππαδοκίαν Καισαρείας καὶ Γεώργιον τὸν Ἀρεθούσιον πρεσβύτερον ὡσαύτως, ὃν ἐπὶ τῆς τάξεως ταύτης Ἀλέξανδρος ἐν Ἀλεξανδρείᾳ κατεστήσατο, εἶναι τὴν πίστιν δοκιμωτάτους.
ta ge mēn Eusebiou grammata, ha ton thesmon tēs ekklēsias malista phylattonta ephaineto, tēn enantian eisēgeito gnōmēn, mēdamōs auton tēn hypo tou theou empisteutheisan ekklēsian an apolipein; edoxen oun tēn houtō dikaian prothesin kai pasin hymin phylaktean kyrian mallon poiēsasthai mēdʼ apospasai auton tēs idias ekklēsias. echrēn dʼ hymōn tę̄ synesei kai tēn emēn gnōmēn emphanē genesthai. aphiktai gar eis eme Euphronion te ton presbyteron politēn onta tēs kata Kappadokian Kaisareias kai Geōrgion ton Arethousion presbyteron hōsautōs, hon epi tēs taxeōs tautēs Alexandros en Alexandreią katestēsato, einai tēn pistin dokimōtatous.
But the letter of Eusebius, which appeared to keep the ordinance of the church most carefully, proposed the opposite view, that he would by no means leave the church entrusted to him by God. It seemed good, then, to confirm rather this purpose, so just and one that all of you should observe, and not to tear him away from his own church. But my own opinion too had to be made known to your understanding. It has reached me that Euphronius the presbyter, a citizen of Caesarea in Cappadocia, and likewise George of Arethusa, a presbyter whom Alexander appointed to this rank in Alexandria, are most approved in the faith.
Notes and citation
Summary: Eusebius will stay at Caesarea; Constantine suggests the presbyters Euphronius and George as candidates.
Notes on the original text
- Digital text corrected (OCR letter error): μησαμῶς → μηδαμῶς.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.62.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-62-2).
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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.
3.62.3Heikel
καλῶς οὖν εἶχεν δηλῶσαι τῇ συνέσει ὑμῶν τούσδε προχειρισαμένους καὶ ἑτέρους, οὕς ἂν ἀξίους ἡγήσησθε πρὸς τὸ τῆς ἐπισκοπῆς ἀξίωμα, ὁρίσαι ταῦτα ἃ τῇ τῶν ἀποστόλων παραδόσει σύμφων ἂν εἴη. τῶν γὰρ τοιούτων εὐτρεπισθέντων δυνήσεται ὑμῶν ἡ σύνεσις κατὰ τὸν τῆς ἐκκλησίας κανόνα καὶ τὴν ἀποστολικὴν παράδοσιν οὕτω ῥυθμίσαι τὴν χειροτονίαν, ὡς ἂν ὁ τῆς ἐκκλησιαστικῆς ἐπιστήμης ὑφηγῆται λόγος. ὁ θεὸς ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί.“
kalōs oun eichen dēlōsai tę̄ synesei hymōn tousde procheirisamenous kai heterous, hous an axious hēgēsēsthe pros to tēs episkopēs axiōma, horisai tauta ha tę̄ tōn apostolōn paradosei symphōn an eiē. tōn gar toioutōn eutrepisthentōn dynēsetai hymōn hē synesis kata ton tēs ekklēsias kanona kai tēn apostolikēn paradosin houtō rhythmisai tēn cheirotonian, hōs an ho tēs ekklēsiastikēs epistēmēs hyphēgētai logos. ho theos hymas diaphylaxei, adelphoi agapētoi.“
It was right, then, to make known to your understanding that you should put forward these men, and others whom you think worthy of the dignity of the episcopate, and decide in a manner consistent with the tradition of the apostles. For when such matters have been prepared, your understanding will be able to arrange the ordination according to the canon of the church and the apostolic tradition, as the principle of ecclesiastical discipline directs. God will preserve you, beloved brothers.”
Notes and citation
Summary: The bishops are to choose and ordain a worthy candidate according to church rule.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.62.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-62-3).
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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 63
3.63.1Heikel
Τοιαῦτα τοῖς τῶν ἐκκλησιῶν ἄρχουσι διαταττόμενος βασιλεὺς πάντα πράττειν ἐπʼ εὐφημίᾳ τοῦ θείου λόγου παρῄνει. ἐπεὶ δὲ τὰς διαστάσεις ἐκποδὼν ποιησάμενος ὑπὸ σύμφω- νον ἁρμονίαν τὴν ἐκκλησίαν τοῦ θεοῦ κατεστήσατο, ἔνθεν μεταβὰς ἄλλο τι γένος ἀθέων ἀνδρῶν ᾠήθη δεῖν ὥσπερ δηλητήριον τοῦ τῶν ἀνθρώπων ἀφανὲς καταστῆσαι βίου.
Toiauta tois tōn ekklēsiōn archousi diatattomenos basileus panta prattein epʼ euphēmią tou theiou logou parę̄nei. epei de tas diastaseis ekpodōn poiēsamenos hypo symphō- non harmonian tēn ekklēsian tou theou katestēsato, enthen metabas allo ti genos atheōn andrōn ǭēthē dein hōsper dēlētērion tou tōn anthrōpōn aphanes katastēsai biou.
Giving such directions to the rulers of the churches, the emperor urged them to do everything for the good repute of the divine word. And when he had removed the dissensions and brought the church of God into harmonious concord, he passed on from there and thought he must remove from human life, as a poison, another kind of godless men.
Notes and citation
Summary: Having settled church disputes, Constantine turned against the heretics.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.63.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-63-1).
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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.
3.63.2Heikel
φθόροι δέ τινες ὑπῆρχον οὗτοι, προσχήματι σεμνῷ λυμαινόμενοι τὰς πόλεις· ψευδοπροφήτας αὐτοὺς ἢ λύκους ἅρπαγας σωτήριος ἀπεκάλει ὧδέ πη θεσπίζουσα φωνή· „προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἐλεύσονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δʼ εἰσὶ λύκοι ἅρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνωσεσθε αὐτούς.“
phthoroi de tines hypērchon houtoi, proschēmati semnǭ lymainomenoi tas poleis; pseudoprophētas autous ē lykous harpagas sōtērios apekalei hōde pē thespizousa phōnē; „prosechete apo tōn pseudoprophētōn, hoitines eleusontai pros hymas en endymasi probatōn, esōthen dʼ eisi lykoi harpages; apo tōn karpōn autōn epignōsesthe autous.“
These were certain corrupters, ruining the cities under a solemn pretense. The saving voice called them false prophets or ravening wolves, prophesying thus: “Beware of the false prophets, who will come to you in sheep's clothing, but inwardly are ravening wolves; by their fruits you will know them.”
Matt 7:15 (quotation, high confidence) · Matt 7:16 (quotation, high confidence)
Notes and citation
Summary: The heretics are the false prophets and wolves of whom Christ warned.
- Matt 7:15–16.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): ρποσχήματι → προσχήματι; εἰδὶ → εἰσὶ.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.63.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-63-2).
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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.
3.63.3Heikel
καταπεμφθὲν δέ τι τοῖς κατʼ ἔθνος ἡγεμόσι πρόσταγμα πᾶν τὸ τῶν τοιούτων δύσφημον φῦλον ἤλαυνεν, πρὸς δὲ τῲ νόμῳ καὶ ζωοποιὸν διδασκαλίαν εἰς αὐτῶν πρόσωπον διετύπου, σπεύδειν ἐπὶ μετάνοιαν παρορμῶν τοὺς ἄνδρας· σωτηρίας γὰρ ὅρμον αὐτοῖς ἔσεσθαι τὴν ἐκκλησίαν τοῦ θεοῦ. ἐπάκουσον δʼ ὅπως καὶ τούτοις διὰ τοῦ πρὸς αὐτοὺς ὡμίλει γράμματος.
katapemphthen de ti tois katʼ ethnos hēgemosi prostagma pan to tōn toioutōn dysphēmon phylon ēlaunen, pros de tǭ nomǭ kai zōopoion didaskalian eis autōn prosōpon dietypou, speudein epi metanoian parormōn tous andras; sōtērias gar hormon autois esesthai tēn ekklēsian tou theou. epakouson dʼ hopōs kai toutois dia tou pros autous hōmilei grammatos.
An order sent to the governors of each province drove out the whole slanderous tribe of such men; and besides the law he composed a life-giving teaching addressed to them personally, urging the men to hasten to repentance, for the church of God would be for them a haven of salvation. Hear how he addressed them too in his letter to them.
Notes and citation
Summary: Constantine outlawed the heretics and wrote urging them to repent and return to the church.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ἡγεμόι → ἡγεμόσι; ἄλαυνεν → ἤλαυνεν.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.63.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-63-3).
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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 64
3.64.1Heikel
Βασιλέως ἐπιστολὴ πρὸς τοὺς ἀθέους αἱρεσιώτας. „Νικητὴς Κωνσταντιῖνος Μέγιστος Σεβαστὸς αἱρετικοῖς. Ἐπίγνωτε νῦν διὰ τῆς νομοθεσίας ταύτης, ὦ Νοουατιανοί, Οὐαλεντῖνοι, Μαρκιωνισταί, Παυλιανοί, οἵ τε κατὰ φρύγας ἐπικεκλημένοι, καὶ πάντες ἁπλῶς εἰπεῖν οἱ τὰς αἱρέσεις διὰ τῶν οἰκείων πληροῦντες συστημάτων, ὅσοις ψεύσεσιν ἡ παρʼ ἡμῖν ματαιότης ἐμπέπλεκται, καὶ ὁπως ἰοβόλοις τισὶ φαρμάκοις ἡ ὑμετέρα συνέχεται διδασκαλία, ὡς τοὺς μὲν ὑγιαίνοντας εἰς ἀσθένειαν τοὺς δὲ ζῶντας εἰς διηνεκῆ θάνατον ἀπάγεσθαι διʼ ὑμῶν.
Basileōs epistolē pros tous atheous hairesiōtas. „Nikētēs Kōnstantiinos Megistos Sebastos hairetikois. Epignōte nyn dia tēs nomothesias tautēs, ō Noouatianoi, Oualentinoi, Markiōnistai, Paulianoi, hoi te kata phrygas epikeklēmenoi, kai pantes haplōs eipein hoi tas haireseis dia tōn oikeiōn plērountes systēmatōn, hosois pseusesin hē parʼ hēmin mataiotēs empeplektai, kai hopōs iobolois tisi pharmakois hē hymetera synechetai didaskalia, hōs tous men hygiainontas eis astheneian tous de zōntas eis diēnekē thanaton apagesthai diʼ hymōn.
The emperor's letter to the godless sectarians. “The Victor Constantine Maximus Augustus to the heretics. Learn now by this legislation, you Novatians, Valentinians, Marcionites, Paulians, you who are called after the Phrygians, and, in short, all of you who make up the heresies by your own assemblies, with how many lies your vanity is entangled, and with what venomous poisons your teaching is bound up, so that through you the healthy are led into sickness and the living into everlasting death.
Notes and citation
Summary: Constantine's edict addresses Novatians, Valentinians, Marcionites, Paulians, and Montanists.
- The Paulians followed Paul of Samosata; those “called after the Phrygians” are the Montanists. The date of the edict is uncertain (probably after 324); a law of 326 treats the Novatians more leniently. The letter's harsh language is translated as written; it runs through 3.65.
Notes on the original text
- Digital text corrected (OCR letter error; dropped initial letter (digitization slip)): αρκιωνισταί → Μαρκιωνισταί; τιδὶ → τισὶ.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.64.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-64-1).
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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.
3.64.2Heikel
ὦ τῆς μὲν ἀληθείας ἐχθροί, τῆς δὲ ζωῆς πολέμιοι καὶ ἀπωλείας σύμβουλοι· πάντα παρʼ ὑμῖν τῆς ἀληθείας ἐστὶν ἐναντία, αἰσχροῖς πονηρεύμασι συνᾴδοντα, ἀτοπίαις καὶ δράμασι χρήσιμα, διʼ ὧν ὑμεῖς τὰ μὲν ψευδῆ κατασκευάζετε, τοὺς δʼ ἀναμαρτήτους θλίβετε, τὸ φῶς τοῖς πιστεύουσιν ἀρνεῖσθε. ἐπὶ προσχήματι γοῦν θειότητος ἀεὶ πλημμελοῦντες, πάντα μιαίνετε, τὰς ἀθώους καὶ καθαρὰς συνειδήσεις θανατηφόροις πληγαῖς τραυματίζετε, αὐτὴν δὲ σχεδὸν εἰπεῖν τὴν ἠμέραν τῶν ἀνθρωπείων ὀφθαλμῶν καθαρπάζετε.
ō tēs men alētheias echthroi, tēs de zōēs polemioi kai apōleias symbouloi; panta parʼ hymin tēs alētheias estin enantia, aischrois ponēreumasi synądonta, atopiais kai dramasi chrēsima, diʼ hōn hymeis ta men pseudē kataskeuazete, tous dʼ anamartētous thlibete, to phōs tois pisteuousin arneisthe. epi proschēmati goun theiotētos aei plēmmelountes, panta miainete, tas athōous kai katharas syneidēseis thanatēphorois plēgais traumatizete, autēn de schedon eipein tēn ēmeran tōn anthrōpeiōn ophthalmōn katharpazete.
O enemies of the truth, foes of life, and counselors of destruction! Everything among you is contrary to the truth, in tune with shameful villainies, fit for absurdities and stage plays, by which you fabricate falsehoods, afflict the innocent, and deny the light to those who believe. Always sinning under a pretense of godliness, you defile everything; you wound innocent and pure consciences with deadly blows; you all but snatch the very daylight from human eyes.
Notes and citation
Summary: The heretics are enemies of truth who wound pure consciences.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): κατασκευάζετα → κατασκευάζετε.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.64.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-64-2).
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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.
3.64.3Heikel
καὶ τί δεῖ καθʼ ἕκαστον λέγειν, ὅπου γε περὶ τῶν ὑμετέρων κακῶν εἰπεῖν τι κατʼ ἀξίαν οὔτε βραχέος ἐστὶ χρόνου οὔτε τῶν ἡμετέρων ἀσχολιῶν. οὕτω γάρ ἐστι μακρὰ καὶ ἄμετρα τὰ παρʼ ὑμῖν ἀτοπήματα, οὕτως εἰδχθῆ καὶ πάσης ἀπηνείας πλήρη, ὡς μηδʼ ὁλόκληρον ἠμέραν πρὸς ἔκφρασιν τούτων ἀρκεῖν· ἄλλως τε καὶ ἐκκλίνειν τῶν τοιούτων προσήκει τὰς ἀκοὰς τούς τʼ ὀφθαλμοὺς ἀποστρέφειν, ὑπὲρ τοῦ μὴ χραίνεσθαι τῇ καθʼ ἕκαστον διηγήσει τὴν τὴς ἡμετέρας πίστεως εἰλικρινῆ καὶ καθαρὰν προθυμίαν.
kai ti dei kathʼ hekaston legein, hopou ge peri tōn hymeterōn kakōn eipein ti katʼ axian oute bracheos esti chronou oute tōn hēmeterōn ascholiōn. houtō gar esti makra kai ametra ta parʼ hymin atopēmata, houtōs eidchthē kai pasēs apēneias plērē, hōs mēdʼ holoklēron ēmeran pros ekphrasin toutōn arkein; allōs te kai ekklinein tōn toioutōn prosēkei tas akoas tous tʼ ophthalmous apostrephein, hyper tou mē chrainesthai tę̄ kathʼ hekaston diēgēsei tēn tēs hēmeteras pisteōs eilikrinē kai katharan prothymian.
And why need I speak of each thing, when to say anything worthy of your evils is a matter neither of a short time nor of our leisure? So long and immeasurable are your absurdities, so hateful and full of every cruelty, that not even a whole day would suffice to describe them. Besides, it is fitting to turn away the ears and avert the eyes from such things, so that the sincere and pure zeal of our faith may not be defiled by a detailed account of them.
Notes and citation
Summary: Their evils are too many and too foul to describe.
Notes on the original text
- Digital text corrected (transposed letters (digitization slip); wrong accent (digitization slip)): κακὼν → κακῶν; χραίενσθαι → χραίνεσθαι.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.64.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-64-3).
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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.
3.64.4Heikel
τί οὖν ἀνεξόμεθα περαιτέρω τῶν τοιούτων κακῶν; ἀλλʼ ἡ μακρὰ παρεπιθύμησις ὥσπερ λοιμικῷ νοσήματι καὶ τοὺς ὑγιαίνοντας χραίνεσθαι ποιεῖ. τίνος οὖν ἕνεκεν τὴν ταχίστην τὰς ῥίζας ὡς εἰπεῖν τῆς τοσαύτης κακίας οὐ διὰ δημοσίας ἐπιστρεφείας ἐκκόπτομεν;“
ti oun anexometha peraiterō tōn toioutōn kakōn? allʼ hē makra parepithymēsis hōsper loimikǭ nosēmati kai tous hygiainontas chrainesthai poiei. tinos oun heneken tēn tachistēn tas rhizas hōs eipein tēs tosautēs kakias ou dia dēmosias epistrepheias ekkoptomen?“
Why, then, should we bear such evils any longer? Long indulgence makes even the healthy defiled, as by a pestilential disease. Why, then, do we not cut out as quickly as possible the roots, so to speak, of such great wickedness by public correction?”
Notes and citation
Summary: Such evils must be rooted out by public measures.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): νοσήμαται → νοσήματι.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.64.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-64-4).
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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 65
3.65.1Heikel
„Τοιγάρτοι ἐπειδὴ τὸν ὄλεθρον τοῦτον τῆς ὑμετέρας ἐξωλείας ἐπὶ πλεῖον φέρειν οὔκ ἐστιν οἷόν τε, διὰ τοῦ νόμου τούτου προαγορεύομεν, μή τις ὑμῶν συνάγειν ἐκ τοῦ λοιποῦ τολμήσῃ. διὸ καὶ πάντας ὑμῶν τοὺς οἴκους, ἐν οἷς τὰ συνέδρια ταῦτα πληροῦτε, ἀφαιρεθῆναι προστετάχαμεν, μέχρι τοσούτου τῆς φροντίδος ταύτης προχωρούσης, ὡς μὴ ἐν τῷ δημοσίῳ μόνον, ἀλλὰ μηδʼ ἐν οἰκίᾳ ἰδιωτικῇ ἢ τόποις τισὶν ἰδιάζουσι τὰ τῆς δεισιδαίμονος ὐμῶν ἀνοίας συστήματα συντρέχειν.
„Toigartoi epeidē ton olethron touton tēs hymeteras exōleias epi pleion pherein ouk estin hoion te, dia tou nomou toutou proagoreuomen, mē tis hymōn synagein ek tou loipou tolmēsę̄. dio kai pantas hymōn tous oikous, en hois ta synedria tauta plēroute, aphairethēnai prostetachamen, mechri tosoutou tēs phrontidos tautēs prochōrousēs, hōs mē en tǭ dēmosiǭ monon, alla mēdʼ en oikią idiōtikę̄ ē topois tisin idiazousi ta tēs deisidaimonos ymōn anoias systēmata syntrechein.
“Therefore, since it is no longer possible to bear the ruin of your destructiveness, we proclaim by this law that none of you shall dare to assemble from now on. We have therefore ordered that all your houses in which you hold these meetings be taken away, this concern extending so far that the gatherings of your superstitious folly may meet not only not in public but not in a private house or any private place either.
Notes and citation
Summary: Heretics are forbidden to meet, and their meeting houses are confiscated.
Notes on the original text
- Digital text corrected (OCR letter error): ἄλεθρον → ὄλεθρον; τιδὶν → τισὶν; δειδιδαίμονος → δεισιδαίμονος.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.65.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-65-1).
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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.
3.65.2Heikel
πλὴν ὅπερ ἔστι κάλλιον, ὅσοι τὴς ἀληθινῆς καὶ καθαρᾶς ἐπιμέλεσθε θρησκείας, εἰς τὴν καθολικὴν ἐκκλησίαν ἔλθετε καὶ τῇ ταύτης ἁγιότητι κοινωνεῖτε, διʼ ἧς καὶ τῆς ἀληθείας ἐφικέσθαι δυνήσεσθε, κεχωρίσθω δὲ παντελῶς τῆς τῶν ἠμετέρων καιρῶν εὐκληρίας ἡ τῆς διεστραμμένης διδασκαλίας ὑμῶν ἀπάτη, λέγω δὲ ἡ τῶν αἱρετικῶν καὶ σχισματικῶν ἐναγής τε καὶ ἐξώλης διχόνοια. πρέπει γὰρ τῇ ἡμετέρᾳ μακαριότητι, ᾗς ἀπολαύομεν σὺν θεῷ, τὸ τοὺς ἐπʼ ἐλπίσιν ἀγαθαῖς βιοῦντας ἀπὸ πάσης ἀτάκτου πλάνης εἰς τὴν εὐθεῖαν ὁδόν, ἀπὸ τοῦ σκότους ἐπὶ τὸ φῶς, ἀπὸ ματαιότητος εἰς τὴν ἀλήθειαν, ἀπὸ θανάτου πρὸς σωτηρίαν ἄγεσθαι. 3ὑπὲρ δὲ τοῦ τῆς θεραπείας ταύτης καὶ ἀναγκαίαν γενέσθαι τὴν ἰσχὺν προσετάξαμεν, καθὼς προείρηται, ἅπαντα τὰ τῆς δειδιδαιμονίας ὑμῶν συνέδρια, πάντων φημὶ τῶν αἱρετικῶν τοὺς εὐκτηρίους, εἴ γε εὐκτηρίους ὀνομάζειν οἴκους προσήκει, ἀφαιρεθέντας ἀναντιρρήτως τῇ καθολικῇ ἐκκλησίᾳ χωρίς τινος ὑπερθέσεως παραδοθῆναι, τοὺς δὲ λοιποὺς τόπους τοῖς δημοσίοις προσκριθῆναι, καὶ μηδεμίαν ὑμῖν εἰς τὸ ἐξῆς τοῦ συνάγειν εὐμάρειαν περιλειφθῆναι, ὅπως ἐκ τῆς ἐνεστώσης ἡμέρας ἐν μηδενὶ τόπῳ μήτε δημοσίῳ μήτʼ ἰδιωτικῷ τὰ ἀθέμιτα ὑμῶν συστήματα ἀθροισθῆναι τολμήσῃ. προτεθήτω.“
plēn hoper esti kallion, hosoi tēs alēthinēs kai katharas epimelesthe thrēskeias, eis tēn katholikēn ekklēsian elthete kai tę̄ tautēs hagiotēti koinōneite, diʼ hēs kai tēs alētheias ephikesthai dynēsesthe, kechōristhō de pantelōs tēs tōn ēmeterōn kairōn euklērias hē tēs diestrammenēs didaskalias hymōn apatē, legō de hē tōn hairetikōn kai schismatikōn enagēs te kai exōlēs dichonoia. prepei gar tę̄ hēmeterą makariotēti, hę̄s apolauomen syn theǭ, to tous epʼ elpisin agathais biountas apo pasēs ataktou planēs eis tēn eutheian hodon, apo tou skotous epi to phōs, apo mataiotētos eis tēn alētheian, apo thanatou pros sōtērian agesthai. 3hyper de tou tēs therapeias tautēs kai anankaian genesthai tēn ischyn prosetaxamen, kathōs proeirētai, hapanta ta tēs deididaimonias hymōn synedria, pantōn phēmi tōn hairetikōn tous euktērious, ei ge euktērious onomazein oikous prosēkei, aphairethentas anantirrētōs tę̄ katholikę̄ ekklēsią chōris tinos hypertheseōs paradothēnai, tous de loipous topous tois dēmosiois proskrithēnai, kai mēdemian hymin eis to exēs tou synagein eumareian perileiphthēnai, hopōs ek tēs enestōsēs hēmeras en mēdeni topǭ mēte dēmosiǭ mētʼ idiōtikǭ ta athemita hymōn systēmata athroisthēnai tolmēsę̄. protethētō.“
Instead — and this is better — all of you who care for true and pure religion, come into the catholic church and share in its holiness, through which you will also be able to attain the truth; and let the deceit of your perverted teaching be wholly separated from the prosperity of our times — I mean the accursed and destructive dissension of heretics and schismatics. For it befits our blessedness, which we enjoy with God's help, that those who live in good hopes be led from all disorderly error to the straight way, from darkness to light, from vanity to truth, from death to salvation. 3 And so that this remedy may have compelling force as well, we have ordered, as was said above, that all the meeting places of your superstition — I mean the houses of prayer of all the heretics, if indeed they should be called houses of prayer — be taken away and handed over, without dispute and without any delay, to the catholic church, that the other places be made public property, and that no opportunity be left you hereafter to assemble, so that from this day on your lawless assemblies may not dare to gather in any place, public or private. Let this be posted.”
Acts 26:18 (echo, low confidence)
Notes and citation
Summary: Heretics are invited into the catholic church; their churches go to the catholic church and their other property to the state.
- “From darkness to light” recalls Acts 26:18.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; doubled letter (digitization slip); dropped letter (digitization slip); stray letter (digitization slip); word split by the digitization; words joined by the digitization): ἀγότητι → ἁγιότητι; διδασαλίας → διδασκαλίας; θ ανάτου → θανάτου; προσετάζαμεν → προσετάξαμεν; τοὺςεὐκτηρίους → τοὺς εὐκτηρίους; ἀναντρρήτως → ἀναντιρρήτως; κααθολικῇ → καθολικῇ; πολποὺς → λοιποὺς; συνάτγειν → συνάγειν.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.65.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-51-1/#p-3-65-2).
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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.