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) . 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. 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. Back to Eusebius of Caesarea. 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. 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. Hello Select your address All Hello, Sign in. Together with Pamphilus, he was a scholar of the Biblical canon. 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). 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. 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. Victor Constantinus, Maximus Augustus, to Eusebius. The work provides scholars with one of the most comprehensive sources for the religious policies of Constantine's reign. Drawing on the popular themes of jubilation, … 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. 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. 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. He became the Bishop of Caesarea in Palestine about the year 314. Like Moses, Constantine destroyed the tyrants, i.e. 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. (New York, The Christian literature company, etc., etc, 1890) (page images at HathiTrust) 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). 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. Created by JRZ. Eusebius of Caesarea was the bishop of Caesarea in Palestine during the early fourth century. Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures. Lees „Life of Constantine“ door Eusebius of Caesarea verkrijgbaar bij Rakuten Kobo. 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). Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures. Moreover, his comment that most reject the story as fiction, implies that he has in mind a non-Christian audience. It was never completed due to the death of Eusebius in 339. 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). Little is known of Eusebius since much of his work is lost, and no copies remain of a a biography of Eusebius by Acacius. Other sources connected with this document: Eusebius of Caesarea, Life of Constantine I.39. Eusebius too, was imprisoned but managed to avoid his mentor's fate. 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). The passage begins with a comparison between Constantine and God’s “great servant” (i.e. In 296 he was in Palestine and saw Constantine who visited the country with Diocletian. 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. This English translation is the first based on modern critical editions. This does not say that the suggestive form … 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). 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. No Responses yet . He became acquainted with the presbyter Dorotheus in Antioch and probably received exegetical instruction from him. Recent Additions; Website Contents; Tools. 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. 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. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine by Eusebius Pamphilius. To have access to the original text and the translation, log in or create new account. Eusebius remained in the emperor’s favour, and, after Constantine’s death in 337, he wrote his Life of Constantine, a panegyric that 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). 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. Account & Lists Account Returns & Orders. He became the bishop of Caesarea Maritima about 314 AD. For a general introduction to the Life of Constantine, please see the commentary on I.8. 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. His exact date and place of birth are unknown, and little is known of his youth. 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. 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). 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. 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). 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. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. 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. 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). Eusebius’ compromising stand at Nicaea apparently reflected a … 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. Noté /5. Life of Constantine, Eusebius, Charles River Editors. Moses is clearly an important figure to Eusebius. 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. The emperor Constantine is celebrated as a saint in the Orthodox Church, although not the Western Church. Trackback URI | Search. 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 The tone somewhat seems to be giving high praise to Constantine commenting on the deeds of Constantine. In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … 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. Moses). Life of Constantine: Vita Constantini: Eusebius of Caesarea: Amazon.sg: Books. 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). The emperor Constantine changed the world by making the Roman Empire Christian. What's New. 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). Indeed, in the Ecclesiastical History VI.19 he defends Origen’s interpretation of Moses from the criticisms of Porphyry. His great merit, from … This document has been generated from XSL (Extensible Stylesheet Language) source with RenderX XEP Formatter, version 3.7.3 Client Academic. 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. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. Throughout his life Eusebius also wrote apologetic works, commentaries on the Bible, and works explaining the parallels and discrepancies in the Gospels. According to Hollerich, however, it was not simply Moses’s divinely inspired mission and piety which made him an ideal archetype for the emperor. In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … The present passage begins with Eusebius outlining the “typology he will apply to Constantine” (Cameron and Hall, Life of Constantine, p. 192). 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 … How the Copies were provided. 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… 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. 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). 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 … How Constantine, like Moses, freed his people from tyranny with God’s help. Its Introduction and Commentary open up the many important issues the Life of Constantine raises. Eusebius’ Vita Constantini (henceforth VC) can be considered the starting point for the study of all aspects of the reign of the fourth century Roman emperor Constantine I., known to history as Constantine the Great.Cameron and Hall’s translation, based on the text of Winkelmann, supersedes the nineteenth century English translation of S. Bagster which was later revised by E.C. 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). There, serving as theological adviser to Constantine I, Eusebius extolled the emperor’s efforts to unify Christian doctrine. Oxford: Clarendon Press, 1999. 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. Eusebius, of Caesarea, Bishop of Caesarea, approximately 260-approximately 340: Church history, Life of Constantine the Great, and Oration in praise of Constantine. Just as Moses did in Egypt, Constantine also learnt wisdom at Diocletian’s court. Skip to main content.sg. 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. It was never completed due to the death of Eusebius in 339. A. Cameron and S.G. Hall, Eusebius’ Life of Constantine. 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. 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. The emperor, Eusebius claims, did not want attention to be drawn away from God, who was ultimately responsible for his victory. 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). For a general introduction to the Life of Constantine, please see the commentary on I.8. Eusebius took part in the expulsion of Athanasius of Alexandria (335), Marcellus of Ancyra (c. 336), and Eustathius of Antioch (c. 337). 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. 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). The Life of the Blessed Emperor Constantine. Eusebius wrote his life and preserved his letters so that his policy would continue. 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). 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). Constantine's Letter to Eusebius, in praise of his Discourse concerning Easter. 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. 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.