Victor Constantinus, Maximus Augustus, to Eusebius. Read More As Sabrina Inowlocki explains, Eusebius inherited from writers such as Philo and Clement of Alexandria the notion that Moses was an “ideal political leader, prophet, legislator and priest” (“Eusebius’s Appropriation,” p. 242). The passage essentially acts within Eusebius’s narrative as proof of the emperor’s piety and devotion to the Christian God who had enabled him to succeed in battle and emerge victorious as the sole ruler of the empire. Indeed, in the Ecclesiastical History VI.19 he defends Origen’s interpretation of Moses from the criticisms of Porphyry. The emperor, Eusebius claims, did not want attention to be drawn away from God, who was ultimately responsible for his victory. The passage begins with a comparison between Constantine and God’s “great servant” (i.e. This notion of the Roman people being freed from tyranny can also be compared to the propaganda of Augustus, who presents himself as the restorer of the Republic and the liberator of the Roman people in the Res Gestae: “I raised an army by means of which I restored liberty to the republic, which had been oppressed by the tyranny of a faction” (1.1). He became acquainted with the presbyter Dorotheus in Antioch and probably received exegetical instruction from him. Life of Constantine: Vita Constantini: Eusebius of Caesarea: Amazon.sg: Books. Eusebius of Caesarea in Palestine (the Roman empire offered many cities with the name), sometimes known as 'Pamphilus' or the 'son of Pamphilus,' was born a little after A.D. 260, became bishop of Caesarea about 313 and lived there until his death in 339. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine by Eusebius Pamphilius. The description of Constantine’s entry into Rome that is given here is an expanded version of the one found in n Ecclesiastical History IX.9.9. Eusebius remained in the Emperor's favour throughout this time and more than once was exonerated with the explicit approval of the Emperor Constantine. Eusebius : Life of Constantine The Life of Constantine, written by Eusebius of Caesarea (260-339 C.E) is a story written in the memory of Constantine the Great. Shortly after the Great Persecution ended, around the time of Constantine’s conversion and the Edict of Milan, Eusebius was elected Bishop of Caesarea (around A.D. 315), where he served for many years until his death. Little is known of Eusebius since much of his work is lost, and no copies remain of a a biography of Eusebius by Acacius. Eusebius bishop of Caesarea in Palestine was diligent in the study of divine scriptures and with Pamphilus the martyr a most diligent investigator of the divine library. Hello Select your address All Hello, Sign in. Tertullian claims that these glorious displays of the emperor’s power and authority bestow on him such a high degree of honour that it is necessary for a (hypothetical) voice to remind him that he is “but a man.” In Eusebius’s description, Constantine plays down the acclamations of the Roman people and the senate, who are eager to lavish praise upon him. His exact date and place of birth are unknown, and little is known of his youth. To have access to the original text and the translation, log in or create new account. Des milliers de livres avec la livraison chez vous en 1 jour ou en magasin avec -5% de réduction . Averil Cameron and Stuart Hall have claimed that this is “the most obvious device used by Eusebius in the Life of Constantine to bring home his ideological message,” as Eusebius wishes for the reader to “regard Constantine’s reign as divinely ordained in the same way as Moses was chosen to lead his people out of Egypt and receive the law” (Cameron and Hall, Life of Constantine, p. 35 and 28 respectively for the … This recalls the descriptions of Augustus, who famously did not want to be known as “Lord” (dominus), and was said to have refused temples solely dedicated to him, especially in the city of Rome itself, melting down statues of himself and donating the funds to Apollo (Suetonius, Augustus 52-53). Eusebius argues that when Constantine entered Rome after his victory, the people and senate of Rome hailed him as a saviour (σωτήρ, sōtēr) and benefactor (εὐεργέτης, euergetēs) (Constantine’s interaction with the senate after his victory over Licinius is also mentioned in the Panegyricus Latini XII.20, and his address to the senate appears on the Arch of Constantine). Constantine’s propaganda very much emphasised his role in liberating the people from tyrants (namely Maxentius and Licinius), a theme which more broadly had its roots in Greek historiography. The relationship between Constantine and Christ, and Constantine and the Roman senate and the Roman people in general was made apparent, Eusebius tells us, when the emperor ordered a trophy of Christ’s passion to be set up in the hand of a statue of himself (I.40; this is understood by many to refer to the famous Colossus of Constantine). The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. How the Copies were provided. Account & Lists Account Returns & Orders. It was never completed due to the death of Eusebius in 339. Constantine's Letter to Eusebius, in praise of his Discourse concerning Easter. This said, as Hollerich states, the choosing of a “biblical exemplum” would have “special appeal for a Christian audience,” in a way that figures such as Alexander and Cyrus could not (“Myth and History,” p. 425). When the emperor went to sleep, his brain molecules vibrating to the forms of his late intense thought, he inevitably dreamed, and dreaming naturally confirmed his thought. Its Introduction and Commentary open up the many important issues the Life of Constantine raises. This English translation is the first based on modern critical editions. He became the bishop of Caesarea Maritima about 314 AD. The Life of the Blessed Emperor Constantine. Achetez et téléchargez ebook Life of Constantine (English Edition): Boutique Kindle - Theology : Amazon.fr Life of Constantine (English Edition) eBook: Eusebius Of Caesarea: Amazon.fr Passer au contenu principal Created by JRZ. To have access to the original text and the translation, log in or create new account. Moreover, XXXIII.4 of the Apology offers a curious illustration of Tertullian’s point by evoking the image of a Roman triumph, where the emperor on a chariot partakes in a procession celebrating and displaying all that he has captured and conquered in battle. In addition, the figure of Moses also provided Eusebius with justification for “behaviour that appeared to contradict traditional Christian views on the taking of life” (Hollerich, “The Comparison,” p. 81). Moreover, we see the Christianisation of one of Rome’s most prominent symbolic traditions, the triumphal entry into the city after a successful military campaign (for one detailed description of such an event, see the commentary on Ovid, Tristia IV.2.1-74, where the poet imagines the glory of Tiberius’s triumph after his return from Germany in 7 BCE) . In Eusebius of Caesarea …in 337, he wrote his Life of Constantine, a panegyric that possesses some historical value, chiefly because of its use of primary sources. The work provides scholars with one of the most comprehensive sources for the religious policies of Constantine's reign. Eusebius’s description of Constantine’s triumph shows the total reversal of the old relationship between Christianity and Rome, which as we have seen represented in Tertullian, was one of tension, in which the empire did not acknowledge the role played by the Christian God in its success. Back to Eusebius of Caesarea. Other sources connected with this document: Eusebius of Caesarea, Life of Constantine I.39. In this passage, Eusebius draws a comparison between the emperor Constantine and Moses. The work provides scholars with one of the most comprehensive sources for the religious policies of Constantine's reign. The emperor Constantine is celebrated as a saint in the Orthodox Church, although not the Western Church. Eusebius of Caesarea was the bishop of Caesarea in Palestine during the early fourth century. There is a double notion of peoplehood implied here, although not stated explicitly, as while it was the existing Christian people who had particularly suffered under the previous rulers, the presentation of Constantine in the text more generally is as a divinely chosen leader who will lead the Roman people as a whole to the true religion of Christ.The idea of the Christians as a “people” does not really appear explicitly in the New Testament, and even before Caracalla’s edict of 212 CE many Christians were Romans, or belonged to a different ethnè. Eusebius of Caesarea (c. AD 263–339) also called Eusebius Pamphili, was a Roman historian. Eusebius too, was imprisoned but managed to avoid his mentor's fate. One of the purposes of our passage, therefore, is to show that the miracles shown to Constantine, which have been verified by eye-witnesses, prove the legitimacy of the stories about Moses (Cameron and Hall, Life of Constantine, p. 192). How Constantine, like Moses, freed his people from tyranny with God’s help. This does not say that the suggestive form … The expansion of the empire under Constantine, and the ‘godliness’ of his conduct, Eusebius of Caesarea, Life of Constantine I.12Author(s) of this publication: Kimberley FowlerPublishing date: Thu, 06/28/2018 - 15:05URL: https://www.judaism-and-rome.org/eusebius-caesarea-life-constantine-i12Visited: Thu, 01/21/2021 - 01:50, Copyright ©2014-2019, All rights reserved About the project - ERC Team - Conditions of Use, Re-thinking Judaism’s Encounter with the Roman Empire. No Responses yet . A reading from EUSEBIUS PAMPHILUS OF CAESAREA, THE LIFE OF THE BLESSED EMPEROR CONSTANTINE, beginning in CHAPTER XXVI: [For use on the Victory Feast of Saxa Ruba, Order of Centurions] CONSTANTINE regarded the entire world as one immense body, and perceived that the head of it all, the royal city of the Roman empire, was bowed down by the weight of a tyrannous oppression … Eusebius also makes comparisons with Alexander the Great (see the commentary on I.8) and Cyrus, but in these cases he is portrayed as superior. Together with Pamphilus, he was a scholar of the Biblical canon.He wrote Demonstrations of the Gospel, Preparations for the Gospel, and On Discrepancies between the Gospels, studies of the Biblical text. This said, some early Christian authors did try to represent the Christians as a people, or even a “race” (genos) (see, for example, the commentary on Athenagoras of Athens, Supplication for the Christians I). He was in Caesarea when Agapius was bishop and became friendly with Pamphilus of Caesarea, with whom he seems to have studied the text of the Bible, with the aid of Origen's Hexapla,and commentaries collected by Pamphilus… His great merit, from … It was never completed due to the death of Eusebius in 339. The tone somewhat seems to be giving high praise to Constantine commenting on the deeds of Constantine. Around 313, about the time of Constantine's Edict of Milan, Eusebius became bishop of the Palestinian city. Moreover, his comment that most reject the story as fiction, implies that he has in mind a non-Christian audience. Oxford: Clarendon Press, 1999. Cart All. Eusebius wrote his life and preserved his letters so that his policy would continue. Eusebius of Caesarea (c. AD 263 – 339) also called Eusebius Pamphili, was a Roman historian, exegete and Christian polemicist.He became the Bishop of Caesarea in Palestine about the year 314. (New York, The Christian literature company, etc., etc, 1890) (page images at HathiTrust) Comments are closed. Retrouvez Life of Constantine: Vita Constantini et des millions de livres en stock sur Amazon.fr. The emperor Constantine changed the world by making the Roman Empire Christian. Just as Moses did in Egypt, Constantine also learnt wisdom at Diocletian’s court. He was a prominent personality during the period when Christianity was recognized by Constantine the Great, ending the persecutions, and he participated in the First Council of Nicea.He is famous for his writings, particularly his Church History or Ecclesiastical History (Historia Ecclesiastica). The description of Constantine’s entry into Rome that is given here is an expanded version of the one found in n Ecclesiastical History IX.9.9. Beneath this statue, Eusebius describes an inscription, which read as follows: “Through this sign of salvation, which is the true symbol of goodness, I rescued your city and freed it from the tyrant’s yoke, and through my act of liberation I restored the senate and people of Rome to their ancient renown and splendor” (translation by Arthur Cushman McGiffert, in Nicene and Post-Nicene Fathers, p. 564; in addition to the Life of Constantine I.40, see also Ecclesiastical History IX.9.11). Eusebius of Caesarea (/juːˈsiːbiəs/; Greek: Εὐσέβιος, Eusébios; AD 260/265 – 339/340), also known as Eusebius Pamphili, was a Greek historian of Christianity, exegete, and Christian polemicist. While in Tertullian’s day the emperor’s triumphs were viewed as idolatrous spectacles, where the emperor was venerated unduly, and God’s hand in Rome’s success was ignorantly unrecognised, Constantine’s triumph is described by Eusebius as the glorious moment at which the emperor played down his own achievements, and recognised God’s role in his triumph. A. Cameron and S.G. Hall, Eusebius’ Life of Constantine. Other sources connected with this document: “Myth and History in Eusebius’ De Vita Constantini: “Religion and Politics in the Writings of Eusebius: Reassessing the First ‘Court Theologian’”, “The Comparison of Moses and Constantine in Eusebius of Caesarea’s, “Eusebius’s Appropriation of Moses in an Apologetic Context”, Moses in Biblical and Extra-Biblical Traditions, about Eusebius of Caesarea, Life of Constantine I.39, about Eusebius of Caesarea, Life of Constantine I.8, about Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE), Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE), Relief panels, round reliefs and frieze over left (west) arch, from south, Round reliefs and frieze over right (east) arch, from south, Detail of relief panel, south side, right panel of left arch, Detail of north plinth on second column from east, viewed from east, with Victoria (left) and prisoners (right), Round relief, south side, far left, showing the departure for the hunt, West: Profectio (departure for the battle from Milan), South West, Obsidio (the Siege of Verona), South east: Proelium (Constantine’s troops defeating Maxentius’s army in battle), East: Ingressus (Constantine and his troops march into Rome), North East: Oratio (Constantine’s speech to the citizens of Rome), North West: Liberalitas (Constantine distributes money to the Roman people), Eusebius of Caesarea, Life of Constantine I.12. Tertullian dares the emperor to try waging war on heaven, leading it as a captured nation in the triumphal procession, before immediately quashing this concept, declaring that “He (the emperor) cannot.” Despite all the authority and might which Rome has exerted over the people of earth, Tertullian asserts that it simply cannot compete with the authority and might of God. Constantine chose Eusebius of Caesarea, one of the most learned men in the Roman world and an ardent supporter of Constantine, to compose and deliver the panegyric. He became the Bishop of Caesarea in Palestine about the year 314. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. According to Hollerich, however, it was not simply Moses’s divinely inspired mission and piety which made him an ideal archetype for the emperor. the persecuting emperors who had preceded him, and freed his people (in 313 CE the Edict of Milan established legal tolerance of Christianity in the empire). Averil Cameron and Stuart Hall have claimed that this is “the most obvious device used by Eusebius in the Life of Constantine to bring home his ideological message,” as Eusebius wishes for the reader to “regard Constantine’s reign as divinely ordained in the same way as Moses was chosen to lead his people out of Egypt and receive the law” (Cameron and Hall, Life of Constantine, p. 35 and 28 respectively for the quotations). Eusebius, Bishop of Caesarea . The Life of the Blessed Emperor Constantine was penned shortly after the emperor's death in AD 337 by the great Church historian Eusebius Pamphilus, bishop of Caesarea. Skip to main content.sg. Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures. On the presentation of Constantine in this passage as a soteriological figure, we might compare here the inscription which Eusebius claims was beneath a statue of the emperor in Rome, possibly his famous Colossus, which states that through Christ, Constantine freed the people of Rome from tyranny, and restored the senate. Life of Constantine, Eusebius, Charles River Editors. Lees „Life of Constantine“ door Eusebius of Caesarea verkrijgbaar bij Rakuten Kobo. The passage essentially acts within Eusebius’s narrative as proof of the emperor’s piety and devotion to the Christian God who had enabled him to succeed in battle and emerge victorious as the sole ruler of the empire. There, serving as theological adviser to Constantine I, Eusebius extolled the emperor’s efforts to unify Christian doctrine. Moses is clearly an important figure to Eusebius. Eusebius invokes scripture in his description of Moses’s upbringing, but does not cite it directly (see Exodus 1:22-2:10, and Acts 7:18-23). However, the emperor, knowing that his help had come from God, the “author (αἴτιος, aitios) of his victory (νίκη, nikē),” did not indulge in these acclamations. Eusebius, of Caesarea, Bishop of Caesarea, approximately 260-approximately 340: Church history, Life of Constantine the Great, and Oration in praise of Constantine. For a general introduction to the Life of Constantine, please see the commentary on I.8. Throughout his life Eusebius also wrote apologetic works, commentaries on the Bible, and works explaining the parallels and discrepancies in the Gospels. Drawing on the popular themes of jubilation, … Indeed, the Ecclesiastical History I.2.4 declares that Moses is the prophet who told of Christ’s coming, and in his Preparation for the Gospel and Proof of the Gospel, Moses himself is compared to Christ (this of course is not specific to Eusebius; the author of the Gospel of Matthew sustains a presentation of Jesus as the new Moses). Pagans, as well as Christians, would comprehend the comparison of Constantine with Moses, as it had featured in various works (Cameron and Hall, Life of Constantine, p. 33). Interestingly, the second-century Christian author Tertullian, in his Apology XXX.2, makes rhetorical use of the Roman triumph to support his argument that Rome’s rulers are ignorant if they do not comprehend that it is God who allows them to succeed in their dominion. After the Emperor's death (c.337), Eusebius wrote the Life of Constantine, an important historical work because of eyewitness accounts and the use of … Achetez neuf ou d'occasion In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … This express acknowledgment of his purpose by the uathor has often not been taken into account by the critics, misled perhaps by the Latin title Vita Constantini under which the panegyric is commonly known. The nature of Christian prayer for the emperor, The necessity of the emperor’s human nature, Eusebius of Caesarea, Life of Constantine I.39Author(s) of this publication: Kimberley FowlerPublishing date: Wed, 06/27/2018 - 13:28URL: https://www.judaism-and-rome.org/eusebius-caesarea-life-constantine-i39Visited: Thu, 01/21/2021 - 01:50, Copyright ©2014-2019, All rights reserved About the project - ERC Team - Conditions of Use, Re-thinking Judaism’s Encounter with the Roman Empire. This document has been generated from XSL (Extensible Stylesheet Language) source with RenderX XEP Formatter, version 3.7.3 Client Academic. Indeed, the similarity between Augustus and Constantine is implied in artistic representations of the latter, which looked to represent Constantine as “a new Augustus” who would usher in a new age of glory and prosperity for the Roman people (Jaś Elsner, Imperial Rome, p. 61; see the commentary on the Colossus of Constantine). After Constantine’s death, Eusebius wrote the Life of Constantine, a formal eulogy. The Life of Constantine and the Oration in Praise of Constantine are published by Valesius, Heinichen and others in their editions of the Church History, also in the first volume of the Berlin Academy's edition (ed. Eusebius remained in the emperor’s favour, and, after Constantine’s death in 337, he wrote his Life of Constantine, a panegyric that Eusebius of CaesareaThe Life of the Blessed Emperor Constantine. Trackback URI | Search. As Cameron and Hall have highlighted, the entire Life of Constantine can be understood as structured around the three forty-year phases of Moses’s life: 1) birth and upbringing; 2) the freeing of the leaders’ persecuted people; and 3) the provision of laws, overthrowing of idolatry, and building of the tabernacle (Constantine builds himself a tabernacle to pray in in II.12; see Life of Constantine, p. 193). Drawing on the popular themes of jubilation, happiness, and prosperity which were typical of imperial panegyric, the passage asserts that the prosperous future of Rome is now looked forward to by its populace, who have been restored to their former glory and released from tyrannical rule (see Cameron and Hall, Life of Constantine, p. 218). How the Market-Town of Gaza was made a City for its Profession of … Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. For a general introduction to the Life of Constantine, please see the commentary on I.8. Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures. This similarity was undoubtedly played up by Eusebius and Constantine himself. In 296 he was in Palestine and saw Constantine who visited the country with Diocletian. For example, see the commentary on the Arch of Constantine, whose inscription states that Constantine “avenged the state in just battle from the tyrant and all his adherents” (see also on the theme of Constantine as a liberator from tyranny Life of Constantine I.39; Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE)).This particular aspect of Constantinian propaganda is here taken up by Eusebius and given an obvious Christian infusion, with Constantine compared to the most famous biblical figure who led his people away from tyrannous rule with the help of the Supreme God. In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … Eusebius’ compromising stand at Nicaea apparently reflected a … It happens, through the favoring providence of God our Saviour, that great numbers have united themselves to the most holy church in the city which is called by my name. Moses). This is part of a sustained comparison between the two figures that appears throughout the Life of Constantine, whereby the emperor is modelled after the patriarch in a bid to portray him as a divinely sanctioned leader and legislator (on Constantine and Moses, see the commentary on I.12). Eusebius took part in the expulsion of Athanasius of Alexandria (335), Marcellus of Ancyra (c. 336), and Eustathius of Antioch (c. 337). Together with Pamphilus, he was a scholar of the Biblical canon. NPNF2-01. As Hollerich recognises, then, by applying the Moses typology to Constantine, Eusebius effectively implies a link also between Christ and the emperor (“Religion and Politics,” p. 317-324). What's New. Recent Additions; Website Contents; Tools. In the same way as Moses, who was raised in Egypt at Pharaoh’s court, Constantine was also brought up in an enemy palace, that of Diocletian in Nicomedia. When it comes to Moses, however, Eusebius does not intend to portray Constantine as superior, but rather establish him as equally blessed by the divine to deliver God’s people from tyrannical rule, and lay down divinely inspired laws. The present passage begins with Eusebius outlining the “typology he will apply to Constantine” (Cameron and Hall, Life of Constantine, p. 192). Like Moses, Constantine destroyed the tyrants, i.e. Eusebius of Caesarea. 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