BOOK III.
CHAPTER I.
A Comparison of Constantine's Piety with the Wickedness of the Persecutors.
IN this manner that spirit who is the hater of good, actuated by envy at
the blessing enjoyed by the Church, continued to raise against her the stormy
troubles of intestine discord, in the midst of a period of peace and joy.
Meanwhile, however, the divinely-favored emperor did not slight the duties
befitting him, but exhibited in his whole conduct a direct contrast to those
atrocities of which the cruel tyrants had been lately guilty, (1) and thus
triumphed over every enemy that opposed him. For in the first place, the
tyrants, being themselves alienated from the true God, had enforced by every
compulsion the worship of false deities: Constantine convinced mankind by
actions as well as words, (2) that these bad but an imaginary existence, and
exhorted them to acknowledge the only true God. They had derided his Christ
with words of blasphemy: he assumed that as his safeguard a against which they
directed their blasphemies, and gloried in the symbol of the Saviour's
passion. They had persecuted and driven from house and home the servants of
Christ: he recalled them every one, and restored them to their native homes.
They had covered them with dishonor: he made their condition honorable and
enviable in the eyes of all. They had shamefully plundered and sold the goods
of godly men: Constantine not only replaced this loss, but still further
enriched them with abundant presents. They had circulated injurious calumnies,
through their written ordinances, against the prelates of the Church: he on
the contrary, conferred dignity on these individuals by personal marks of
honor, and by his edicts and statutes raised them to higher distinction than
before. They had utterly demolished and razed to the ground the houses of
prayer: he commanded that those which still existed should be enlarged, and
that new ones should be raised on a magnificent scale at the expense of
the imperial treasury. They had ordered the inspired records to be burnt and
utterly destroyed: he decreed that copies of them should be multiplied, and
magnificently adorned (4) at the charge of the imperial treasury. They had
strictly forbidden the prelates, anywhere or on any occasion, to convene
synods; whereas he gathered them to his court from every province, received
them into his palace, and even to his own private apartments and thought them
worthy to share his home and table. They had honored the demons with
offerings: Constantine exposed their error, and continually distributed the
now useless materials for sacrifice, to those who would apply them to a better
use. They had ordered the pagan temples to be sumptuously adorned: he razed to
their foundations those of them which had been the chief objects of
superstitious reverence. They had subjected God's servants to the most
ignominious punishments: he took vengeance on the persecutors, and inflicted
on them just chastisement in the name of God, while he held the memory of his
holy martyrs in constant veneration. They had driven God's Worshipers from the
imperial palaces: he placed full confidence in them at all times, and knowing
them to be the better disposed and more faithful than any beside. They, the
victims of avarice, voluntarily subjected themselves as it were to the pangs
of Tantalus: he with royal magnificence unlocked all his treasures, and
distributed his gifts with rich and high-souled liberality-They committed
countless murders, that they might plunder or confiscate the wealth of their
victims; while throughout the reign of Constantine the sword of justice hung
idle everywhere, and both people and municipal magistrates (5) in every
provence were governed rather by paternal authority than by any constraining.
(6) Surely
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it must seem to all who duly regard these facts, that a new and fresh era of
existence had begun to appear, and a light heretofore unknown suddenly to dawn
from the midst of darkness on the human race: and all must confess that these
things were entirely the work of God, who raised up this pious emperor to
withstand the multitude of the ungodly.
CHAPTER II.
Father Remarks on Constantine's Piety, and
his Open Testimony to the Sign of the Cross.
AND when we consider that their iniquities were without example, and the
atrocities which they dared to perpetrate against the Church such as had never
been heard of in any age of the world, well might God himself bring before us
something entirely new, and work thereby effects such as had hitherto been
never either recorded or observed. And what miracle was ever more marvelous
than the virtues of this our emperor, whom the wisdom of God has vouchsafed as
a gift to the human race? For truly he maintained a continual testimony to the
Christ of God with all boldness, and before all men; and so far was he from
shrinking from an open profession of the Christian name, that he rather
desired to make it manifest to all that he regarded this as his highest honor,
now impressing on his face the salutary sign, and now glorying in it as the
trophy which led him on to victory. (1)
CHAPTER III.
Of his Picture surmounted by a Cross and hav
ing beneath it a Dragon.
AND besides this, he caused to be painted on a lofty tablet, and set up in
the front of the portico of his palace, so as to be visible to all, a
representation of the salutary sign placed above his head, and below it that
hateful and savage adversary of mankind, who by means of the tyranny of the
ungodly had wasted the Church of God, falling headlong, under the form of a
dragon, to the abyss of destruction. For the sacred oracles in the books of
God's prophets have described him as a dragon and a crooked serpent; (1) and
for this reason the emperor thus publicly displayed a painted (2) resemblance
of the dragon beneath his own and his children's feet, stricken through with a
dart, and cast headlong into the depths of the sea.
In this manner he intended to represent the secret adversary of the human
race, and to indicate that he was consigned to the gulf of perdition by virtue
of the salutary trophy placed above his head. This allegory, then, was thus
conveyed by means of the colors of a picture: and I am filled with wonder at
the intellectual greatness of the emperor, who as if by divine inspiration
thus expressed what the prophets had foretold concerning this monster, saying
that "God would bring his great and strong and terrible sword against the
dragon, the flying serpent; and would destroy the dragon that was in the
sea.'' (3) This it was of which the emperor gave a true and faithful
representation in the picture above described.
CHAPTER IV.
A Farther Notice of the Controversies raised
in Egypt by Arius.
IN such occupations as these he employed himself with pleasure: but the
effects of that envious spirit which so troubled the peace of the churches of
God in Alexandria, together with the Theban and Egyptian schism, continued to
cause him no little disturbance of mind. For in fact, in every city bishops
were engaged in obstinate conflict with bishops, and people rising against
people; and almost like the fabled Symplegades, (1) coming into violent
collision with each other. Nay, some were so far transported beyond the bounds
of reason as to be guilty of reckless and outrageous conduct, and even to
insult the statues of the emperor. This state of things had little power to
excite his anger, but rather caused in him sorrow of spirit; for he deeply
deplored the folly thus exhibited by deranged men.
CHAPTER V.
Of the Disagreement respecting the Celebration
of Easter.
BUT before this time another most virulent disorder had existed, and long
afflicted the
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Church; I mean the difference respecting the salutary feast of Easter. (1) For
while one party asserted that the Jewish custom should be adhered to, the
other affirmed that the exact recurrence of the period should be observed
without following the authority of those who were in error, and strangers to
gospel grace.
Accordingly, the people being thus in every place divided in respect of
this, (1) and the sacred observances of religion confounded for a long period
(insomuch that the diversity of judgment in regard to the time for celebrating
one and the same feast caused the greatest disagreement between those who kept
it, some afflicting themselves with fastings and austerities, while others
devoted their time to festive relaxation), no one appeared who was capable of
devising a remedy for the evil, because the controversy continued equally
balanced between both parties. To God alone, the Almighty, was the healing of
these differences an easy task; and Constantine appeared to be the only one on
earth capable of being his minister for this good end. For as soon as he was
made acquainted with the facts which I have described, and perceived that his
letter to the Alexandrian Christians had failed to produce its due effect, he
at once aroused the energies of his mind, and declared that he must prosecute
to the utmost this war also against the secret adversary who was disturbing
the peace of the Church.
CHAFFER VI.
How he ordered a Council to be held at Nicoea.
THEN as if to bring a divine array against this enemy, he convoked a
general council, and invited the speedy attendance of bishops from all
quarters, in letters expressive of the honorable estimation in which he held
them. Nor was this merely the issuing of a bare command but the emperor's good
will contributed much to its being carried into effect: for he allowed some
the use of the public means of conveyance, while he afforded to others an
ample supply of horses (1) for their transport. The place, too, selected for
the synod, the city Nicaea in Bithynia (named from "Victory"), was appropriate
to the occasion. (2) As soon then as the imperial injunction was generally
made known, all with the utmost willingness hastened thither, as though they
would outstrip one another in a race; for they were impelled by the
anticipation of a happy result to the conference, by the hope of enjoying
present peace, and the desire of beholding something new and strange in the
person of so admirable an emperor. Now when they were all assembled, it
appeared evident that the proceeding was the work of God, inasmuch as men who
had been most widely separated, not merely in sentiment but also personally,
and by difference of country, place, and nation, were here brought together,
and comprised within the walls of a single city, forming as it were a vast
garland of priests, composed of a variety of the choicest flowers.
CHAPTER VII.
Of the General Council, at which Bishops from
all Nations were Present. (1)
IN effect, the most distinguished of God's ministers from all the churches
which abounded in Europe, Lybia, (2) and Asia were here assembled. And a
single house of prayer, as though divinely enlarged, sufficed to contain at
once Syrians and Cilicians, Phoenicians and Arabians, delegates from
Palestine, and others from Egypt; Thebans and Libyans, with those who came
from the region of Mesopotamia. A Persian bishop too was present at this
conference, nor was even a Scythian found wanting to the number. (3) Pontus,
Galatia, and Pamphylia, Cappadocia, Asia, and Phrygia, furnished their most
distinguished prelates; while those who dwelt in the remotest districts of
Thrace and Macedonia, of Achaia and Epirus, were notwithstanding in
attendance. Even from Spain itself, one whose fame was widely spread took his
seat as an individual in the great assembly. (4) The prelate of the imperial
city (5) was prevented from attending by extreme old age; but his presbyters
were present, and supplied his place. Constantine is the first prince of any
age who bound together such a garland as this with the bond of peace, and
presented it to his Saviour as a thank-offering for the victories he had
obtained over every foe, thus exhibiting in our own times a similitude of the
apostolic company.
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CHAPTER VIII.
That the Assembly was composed, as in the dots of the Apostles, of
Individuals from Various Nations.
FOR it iS said (1) that in the Apostles' age, there were gathered "devout
men from every nation under heaven"; among whom were Parthians, and Medes, and
Elamites, and the dwellers in Mesopotamia, in Judea, and Cappadocia, in Pontus
and Asia, in Phrygia and Pamphylia, in Egypt, and the parts of Libya about
Cyrene; and sojourners from Rome, both Jews and proselytes, Cretans and
Arabians. But that assembly was less, in that not all who composed it were
ministers of God; but in the present company, the number of bishops exceeded
two hundred and fifty, (2) while that of the presbyters and deacons in their
train, and the crowd of acolytes and other attendants was altogether beyond
computation.
CHAPTER IX.
Of the Virtue and Age of the Two Hundred and
Fifty Bishops.
Of these ministers of God, some were distinguished by wisdom and
eloquence, others by the gravity of their lives, and by patient fortitude of
character, while others again united in themselves all these graces. (1) There
were among them men whose years demanded veneration: others were younger, and
in the prime of mental vigor; and some had but recently entered on the course
of their ministry. For the maintenance of all ample provision was daily
furnished by the emperor's command.
CHAPTER X.
Council in the Palace. Constantine, entering, took his Seat in the
Assembly.
Now when the appointed day arrived on which the council met for the final
solution of the questions in dispute, each member was present for this in the
central building of the palace, (1) which appeared to exceed the rest in
magnitude. On each side of the interior of this were many seats disposed in
order, which were occupied by those who had been invited to attend, according
to their rank. As soon, then, as the whole assembly had seated themselves with
becoming orderliness, a general silence prevailed, in expectation of the
emperor's arrival. And first of all, three of his immediate family entered in
succession, then others also preceded his approach, not of the soldiers or
guards who usually accompanied him, but only friends in the faith. And now,
all rising at the signal which indicated the emperor's entrance, at last he
himself proceeded through the midst of the assembly, like some heavenly
messenger of God, clothed in raiment which glittered as it were with rays of
light, reflecting the glowing radiance of a purple robe, and adorned with the
brilliant splendor of gold and precious stones. Such was the external
appearance of his person; and with regard to his mind, it was evident that he
was distinguished by piety and godly fear. This was indicated by his downcast
eyes, the blush on his countenance, and his gait. For the rest of his personal
excellencies, he surpassed all present in height of stature and beauty of
form, as well as in majestic dignity of mien, and invincible strength and
vigor. All these graces, united to a suavity of manner, and a serenity
becoming his imperial station, declared the excellence of his mental qualities
to be above all praise. (2) As soon as he had advanced to the upper end of the
seats, at first he remained standing, and when a low chair of wrought gold had
been set for him, he waited until the bishops had beckoned to him, and then
sat down, and after him the whole assembly did the same.
CHAPTER XI.
Silence of the Council, after Some Words by the
the Bishop Eusebius.
The bishop who occupied the chief place in the right division of the
assembly (1) then rose, and, addressing the emperor, delivered a concise
speech, in a strain of thanksgiving to Almighty God on his behalf. When he had
resumed his seat, silence ensued, and all regarded the emperor with fixed
attention; on which he looked serenely round on the assembly with a cheerful
aspect, and, having collected his thoughts, in a calm and gentle tone gave
utterance to the following words.
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CHAPTER XII.
"It was once my chief desire, dearest friends, to enjoy the spectacle of
your united presence; and now that this desire is fulfilled, I feel myself
bound to render thanks to God the universal King, because, in addition to all
his other benefits, he has granted me a blessing higher than all the rest, in
permitting me to see you not only all assembled together, but all united in a
common harmony of sentiment. I pray therefore that no malignant adversary may
henceforth interfere to mar our happy state; I pray that, now the impious
hostility of the tyrants has been forever removed by the power of God our
Saviour, that spirit who delights in evil may devise no other means for
exposing the divine law to blasphemous calumny; for, in my judgment, intestine
strife within the Church of God, is far more evil and dangerous than any kind
of war or conflict; and these our differences appear to me more grievous than
any outward trouble. Accordingly, when, by the will and with the co-operation
of God, I had been victorious over my enemies, I thought that nothing more
remained but to render thanks to him, and sympathize in the joy of those whom
he had restored to freedom through my instrumentality; as soon as I heard that
intelligence which I had least expected to receive, I mean the news of your
dissension, I judged it to be of no secondary importance, but with the earnest
desire that a remedy for this evil also might be found through my means, I
immediately sent to require your presence. And now I rejoice in beholding your
assembly; but I feel that my desires will be most completely fulfilled when I
can see you all united in one judgment, and that common spirit of peace and
concord prevailing amongst you all, which it becomes you, as consecrated to
the service of God, to commend to others. Delay not, then, dear friends: delay
not, ye ministers of God, and faithful servants of him who is our common Lord
and Saviour: begin from this moment to discard the causes of that disunion
which has existed among you, and remove the perplexities of controversy by
embracing the principles of peace. For by such conduct you will at the same
time be acting in a manner most pleasing to the supreme God, and you will
confer an exceeding favor on me who am your fellow-servant."
CHAPTER XIII.
How he led the Dissentient Bishops to Har
mony of Sentiment.
As soon as the emperor had spoken these words in the Latin tongue, which
another interpreted, he gave permission to those who presided in the council
to deliver their opinions. On this some began to accuse their neighbors, who
defended themselves, and recriminated in their turn. In this manner numberless
assertions were put forth by each party, and a violent controversy arose at
the very commencement. Notwithstanding this, the emperor gave patient audience
to all alike, and received every proposition with steadfast attention, and by
occasionally assisting the argument of each party in turn, he gradually
disposed even the most vehement disputants to a reconciliation. At the same
time, by the affability of his address to all, and his use of the Greek
language, with which he was not altogether unacquainted, he appeared in a
truly attractive and amiable light, persuading some, convincing others by his
reasonings, praising those who spoke well, and urging all to unity of
sentiment, until at last he succeeded in bringing them to one mind and
judgment respecting every disputed question.
CHAPTER XIV.
Unanimous Declaration of the Council concerning Faith, and the Celebration of
Easter.
The result was that they were not only united as concerning the faith, but
that the time for the celebration of the salutary feast of Easter was agreed
on by all. Those points also which were sanctioned by the resolution of the
whole body were committed to writing, and received the signature of each
several member. (1) Then the emperor, believing that he had thus obtained a
second victory over the adversary of the Church, proceeded to solemnize a
triumphal festival in honor of God.
CHAPTER XV.
How Constantine entertained the Bishops on the
Occasion of his Vicennalia.
About this time he completed the twentieth year of his reign. (1) On this
occasion public festivals were celebrated by the people of the provinces
generally, but the emperor himself invited and feasted with those ministers of
God
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whom he had reconciled, and thus offered as it were through them a suitable
sacrifice to God. Not one of the bishops was wanting at the imperial banquet,
(2) the circumstances of which were splendid beyond description. Detachments
of the body-guard and other troops surrounded the entrance of the palace with
drawn swords, and through the midst of these the men of God proceeded without
fear into the innermost of the imperial apartments, in which some were the
emperor's own companions at table, while others reclined on couches arranged
on either side. (3) One might have thought that a picture of Christ's kingdom
was thus shadowed forth, and a dream rather than reality.
CHAPTER XVI.
Presents to the Bishops, and Letters to the People
generally.
AFTER the celebration of this brilliant festival, the emperor courteously
received all his guests, and generously added to the favors he had already
bestowed by personally presenting gifts to each individual according to his
rank. He also gave information of the proceedings of the synod to those who
had not been present, by a letter in his own hand-writing. And this letter
also I will inscribe as it were on some monument by inserting it in this my
narrative of his life. It was as follows:
CHAPTER XVII.
Constantine's Letter to the Churches respecting
the Council at Nicoea.
"CONSTANTINUS AUGUSTUS, to the Churches. "Having had full proof, in the
general prosperity of the empire, how great the favor of God has been towards
us, I have judged that it ought to be the first object of my endeavors, that
unity of faith, sincerity of love, and community of feeling in regard to the
worship of Almighty God, might be preserved among the highly favored multitude
who compose the Catholic Church. And, inasmuch as this object could not be
effectually and certainly secured, unless all, or at least the greater number
of the bishops were to meet together, and a discussion of all particulars
relating to oar most holy religion to take place; for this reason as numerous
an assembly as possible has been convened, at which I myself was present, as
one among yourselves (and far be it from me to deny that which is my greatest
joy, that I am your fellow-servant), and every question received due and full
examination, until that judgment which God, who sees all things, could
approve, and which tended to unity and concord, was brought to light, so that
no room was left for further discussion or controversy in relation to the
faith.
CHAPTER XVIII.
He speaks of their Unanimity respecting the Feast of Easter, and against
the Practice of the Jews.
"AT this meeting the question concerning the most holy day of Easter was
discussed, and it was resolved by the united judgment of all present, that
this feast ought to be kept by all and in every place on one and the same day.
For what can be more becoming or honorable to us than that this feast from
which we date our hopes of immortality, should be observed unfailingly by all
alike, according to one ascertained order and arrangement? And first of all,
it appeared an unworthy thing that in the celebration of this most holy feast
we should follow the practice of the Jews, who have impiously defiled their
hands with enormous sin, and are, therefore, deservedly afflicted with
blindness of soul. For we have it in our power, if we abandon their custom, to
prolong the due observance of this ordinance to future ages, by a truer order,
which we have preserved from the very day of the passion until the present
time. Let us then have nothing in common with the detestable Jewish crowd; for
we have received from our Saviour a different way. A course at once legitimate
and honorable lies open to our most holy religion. Beloved brethren, let us
with one consent adopt this course, and withdraw ourselves from all
participation in their baseness. (1) For their boast is absurd indeed, that it
is not in our power without instruction from them to observe these things. For
how should they be capable of forming a sound judgment, who, since their
parricidal guilt in slaying their Lord, have been subject to the direction,
not of reason, but of ungoverned passion, and are swayed by every impulse of
the mad spirit that is in them? Hence it is that on this point as well as
others they have no perception of the truth, so that,
being altogether ignorant of the true adjustment of this question, they
sometimes celebrate
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Easter twice in the same year. Why then should we follow those who are
confessedly in grievous error? Surely we shall never consent to keep this
feast a second time in the same year. But supposing these reasons were not of
sufficient weight, still it would be incumbent on your Sagacities (2) to
strive and pray continually that the purity of your souls may not seem in
anything to be sullied by fellowship with the customs of these most wicked
men. We must consider, too, that a discordant judgment in a case of such
importance, and respecting such religious festival, is wrong. For our Saviour
has left us one feast in commemoration of the day of our deliverance, I mean
the day of his most holy passion; and he has willed that his Catholic Church
should be one, the members of which, however scattered in many and diverse
places, are yet cherished by one pervading spirit, that is, by the will of
God. And let your Holinesses' sagacity reflect how grievous and scandalous it
is that on the self-same days some should be engaged in fasting, others in
festive enjoyment; and again, that after the days of Easter some should be
present at banquets and amusements, while others are fulfilling the appointed
fasts. It is, then, plainly the will of Divine Providence (as I suppose you
all clearly see), that this usage should receive fitting correction, and be
reduced to one uniform rule.
CHAPTER XIX.
Exhortation to follow the Example of the
Greater Part of the World.
"Since, therefore, it was needful that this matter should be rectified, so
that we might have nothing in common with that nation of parricides who slew
their Lord: and since that arrangement is consistent with propriety which is
observed by all the churches of the western, southern, and northern parts of
the world, and by some of the eastern also: for these reasons all are
unanimous on this present occasion in thinking it worthy of adoption. And I
myself have undertaken that this decision should meet with the approval of
your Sagacities, (1) in the hope that your Wisdoms (1) will gladly admit that
practice which is observed at once in the city of Rome, and in Africa;
throughout Italy, and in Egypt, in Spain, the Gauls, Britain, Libya, and the
whole of Greece; in the dioceses of Asia and Pontus, and in Cilicia, with
entire unity of judgment. And you will consider not only that the number of
churches is far greater in the regions I have enumerated than in any other,
but also that it is most fitting that all should unite in desiring that which
sound reason appears to demand, and in avoiding all participation in the
perjured conduct of the Jews. (2) In fine, that I may express my meaning in as
few words as possible, it has been determined by the common judgment of all,
that the most holy feast of Easter should be kept on one and the same day. For
on the one hand a discrepancy of opinion on so sacred a question is
unbecoming, and on the other it is surely best to act on a decision which is
free from strange folly and error.
CHAPTER XX.
Exhortation to obey the Decrees of the Council.
"RECEIVE, then, with all willingness this truly Divine injunction, and
regard it as in truth the gift of God. For whatever is determined in the holy
assemblies of the bishops is to be regarded as indicative of the Divine will.
As soon, therefore, as you have communicated these proceedings to all our
beloved brethren, you are bound from that time forward to adopt for
yourselves, and to enjoin on others the arrangement above mentioned, and the
due observance of this most sacred day; that whenever I come into the presence
of your love, which I have long desired, I may have it in my power to
celebrate the holy feast with you on the same day, and may rejoice with you on
all accounts, when I behold the cruel power of Satan removed by Divine aid
through the agency of our endeavors, while your faith, and peace, and concord
ever? where flourish. God preserve you, beloved brethren
The emperor transmitted a faithful copy (1) of this letter to every
province, wherein they who read it might discern as in a mirror the pure
sincerity of his thoughts, and of his piety toward God.
CHAPTER XXI.
Recommendation to the Bishops, on their Depar
ture, to Preserve Harmony.
AND now, when the council was on the point of being finally dissolved, he
summoned all the bishops to meet him on an appointed day, and on their arrival
addressed them in a farewell
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speech, in which he recommended them to be diligent in the maintenance of
peace, to avoid contentious disputations, amongst themselves and not to be
jealous, if any one of their number should appear pre-eminent for wisdom and
eloquence, but to esteem the excellence of one a blessing common to all. On
the other hand he reminded them that the more gifted should forbear to exalt
themselves to the prejudice of their humbler brethren, since it is God's
prerogative to judge of real superiority. Rather should they considerately
condescend to the weaker, remembering that absolute perfection in any case is
a rare quality indeed. Each then, should be willing to accord indulgence to
the other for slight offenses, to regard charitably and pass over mere human
weaknesses; holding mutual harmony in the highest honor, that no occasion of
mockery might be given by their dissensions to those who are ever ready to
blaspheme the word of God: whom indeed we should do all in our power to save,
and this cannot be unless our conduct seems to them attractive. But you are
well aware of the fact that testimony is by no means productive of blessing to
all, since some who hear are glad to secure the supply of their mere bodily
necessities, while others court the patronage of their superiors; some fix
their affection on those who treat them with hospitable kindness, others
again, being honored with presents, love their benefactors in return; but few
are they who really desire the word of testimony, and rare indeed is it to
find a friend of truth. Hence the necessity of endeavoring to meet the case of
all, and, physician-like, to administer to each that which may tend to the
health of the soul, to the end that the saving doctrine may be fully honored
by all. Of this kind was the former part of his exhortation; (1) and in
conclusion he enjoined them to offer diligent supplications to God on his
behalf. Having thus taken leave of them, he gave them all permission to return
to their respective countries; and this they did with joy, and thenceforward
that unity of judgment at which they had arrived in the emperor's presence
continued to prevail, and those who had long been divided were bound together
as members of the same body.
CHAPTER XXII.
How he dismissed Some, and wrote Letters to
Others; also his Presents.
Full of joy therefore at this success, the emperor presented as it were
pleasant fruits in the way of letters to those who had not been present at the
council. He commanded also that ample gifts of money should be bestowed on all
the people, both in the country and the cities, being pleased thus to honor
the festive occasion of the twentieth anniversary of his reign.
CHAPTER XXIII.
How he wrote to the Egyptians, exhorting them
to Peace.
And now, when all else were at peace, among the Egyptians alone an
implacable contention still raged, (1) so as once more to disturb the
emperor's tranquillity, though not to excite his anger. For indeed he treated
the contending parties with all respect, as fathers, nay rather, as prophets
of God; and again he summoned them to his presence, and again patiently acted
as mediator between them, and honored them with gifts, and communicated also
the result of his arbitration by letter. He confirmed and sanctioned the
decrees of the council, and called on them to strive earnestly for concord,
and not to distract and rend the Church, but to keep before them the thought
of God's judgment. And these injunctions the emperor sent by a letter written
with his own hand.
CHAPTER XXIV.
How he wrote Frequent Letters of a Religious Character to the Bishops and
People.
But besides these, his writings are very numerous on kindred subjects, and
he was the author of a multitude of letters, some to the bishops, in which he
laid injunctions on them tending to the advantage of the churches of God; and
sometimes the thrice blessed one addressed the people of the churches
generally, calling them his own brethren and fellow-servants. But perhaps we
may hereafter find leisure to collect these despatches in a separate form, in
order that the integrity of our present history may not be impaired by their
insertion.
CHAPTER XXV.
How he ordered the Erection of a Church at
Jerusalem, in the Holy Place of our Saviour's Resurrection.
AFTER these things, the pious emperor addressed himself to another work
truly worthy of record, in the province of Palestine. What
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then was this work? He judged it incumbent on him to render the blessed
locality of our Saviour's resurrection an object of attraction and veneration
to all. He issued immediate injunctions, therefore, for the erection in that
spot of a house of prayer: and this he did, not on the mere natural impulse of
his own mind, but being moved in spirit by the Saviour himself.
CHAPTER XXVI.
That the Holy Sepulchre had been covered with Rubbish and with Idols by the
Ungodly.
For it had been in time past the endeavor of impious men (or rather let me
say of the whole race of evil spirits through their means), to consign to the
darkness of oblivion that divine monument of immortality to which the radiant
angel had descended from heaven, and rolled away the stone for those who still
had stony hearts, and who supposed that the living One still lay among the
dead; and had declared glad tidings to the women also, and removed their
stony-hearted unbelief by the conviction that he whom they sought was alive.
This sacred cave, then, certain impious and godless persons had thought to
remove entirely from the eyes of men, supposing in their folly that thus they
should be able effectually to obscure the truth. Accordingly they brought a
quantity of earth from a distance with much labor, and covered the entire
spot; then, having raised this to a moderate height, they paved it with stone,
concealing the holy cave beneath this massive mound. Then, as though their
purpose had been effectually accomplished, they prepare on this foundation a
truly dreadful sepulchre of souls, by building a gloomy shrine of lifeless
idols to the impure spirit whom they call Venus, and offering detestable
oblations therein on profane and accursed altars. For they supposed that their
object could not otherwise be fully attained, than by thus burying the sacred
cave beneath these foul pollutions. Unhappy men! they were unable to
comprehend how impossible it was that their attempt should remain unknown to
him who had been crowned with victory over death, any more than the blazing
sun, when he rises above the earth, and holds his wonted course through the
midst of heaven, is unseen by the whole race of mankind. Indeed, his saving
power, shining with still greater brightness, and illumining, not the bodies,
but the souls of men, was already filling the world with the effulgence of its
own light. Nevertheless, these devices of impious and wicked men against the
truth had prevailed for a long time, nor had any one of the governors, or
military commanders, or even of the emperors themselves ever yet appeared,
with ability to abolish these daring impieties, save only that one who enjoyed
the favor of the King of kings. And now, acting as he did under the guidance
of the divine Spirit, he could not consent to see the sacred spot of which we
have spoken, thus buried, through the devices of the adversaries, under every
kind of impurity, and abandoned to forgetfulness and neglect; nor would he
yield to the malice of those who had contracted this guilt, but calling on the
divine aid, gave orders that the place should be thoroughly purified, thinking
that the parts which had been most polluted by the enemy ought to receive
special tokens, through his means, of the greatness of the divine favor. As
soon, then, as his commands were issued, these engines of deceit were cast
down from their proud eminence to the very ground, and the dwelling-places of
error, with the statues and the evil spirits which they represented, were
overthrown and utterly destroyed.
CHAPTER XXVII.
How Constantine commanded the Materials of
the Idol Temple, and the Soil itself, to be removed at a Distance.
Nor did the emperor's zeal stop here; but he gave further orders that the
materials of what was thus destroyed, both stone and timber, should be removed
and thrown as far from the spot as possible; and this command also was
speedily executed. The emperor, however, was not satisfied with having
proceeded thus far: once more, fired with holy ardor, he directed that the
ground itself should be dug up to a considerable depth, and the soil which had
been polluted by the foul impurities of demon worship transported to a far
distant place.
CHAPTER XXVIII.
Discovery of the Most Holy Sepulchre. (1)
This also was accomplished without delay. But as soon as the original
surface of the ground, beneath the covering of earth, appeared, immediately,
and contrary to all expectation, the venerable and hollowed monument of our
Saviour's resurrection was discovered. Then indeed did this most holy cave
present a faithful simili
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tude of his return to life, in that, after lying buried in darkness, it again
emerged to light, and afforded to all who came to witness the sight, a clear
and visible proof of the wonders of which that spot had once been the scene, a
testimony to the resurrection of the Saviour clearer than any voice could
give.
CHAPTER XXIX.
How he wrote concerning the Erection of a Church, both to the Governors of
the Provinces, and to the Bishop Macarius.
IMMEDIATELY after the transactions I have recorded, the emperor sent forth
injunctions which breathed a truly pious spirit, at the same time granting
ample supplies of money, and commanding that a house of prayer worthy of the
worship of God should be erected near the Saviour's tomb on a scale of rich
and royal greatness. This object he had indeed for some time kept in view, and
had foreseen, as if by the aid of a superior intelligence, that which should
afterwards come to pass. He laid his commands, therefore, on the governors of
the Eastern provinces, that by an abundant and unsparing expenditure they
should secure the completion of the work on a scale of noble and ample
magnificence. He also despatched the following letter to the bishop who at
that time presided over the church at Jerusalem, in which he clearly asserted
the saving doctrine of the faith, writing in these terms.
CHAPTER XXX.
Constantine's Letter to Macarius respecting the Building of the Church of our
Saviour.
"VICTOR CONSTANTIUS, MAXIMUS AUGUSTUS, tO
Macarius.
"Such is our Saviour's grace, that no power of language seems adequate to
describe the wondrous circumstance to which I am about to refer. For, that the
monument of his most holy Passion, so long ago buried beneath the ground,
should have remained unknown for so long a series of years, until its
reappearance to his servants now set free through the removal of him (1) who
was the common enemy of all, is a fact which truly surpasses all admiration.
For if all who are accounted wise throughout the world were to unite in their
endeavors to say somewhat worthy of this event, they would be unable to attain
their object in the smallest degree. Indeed, the nature of this miracle as far
transcends the capacity of human reason as heavenly things are superior to
human affairs. For this cause it is ever my first, and indeed my only object,
that, as the authority of the truth is evincing itself daily by fresh wonders,
so our souls may all become more zealous, with all sobriety and earnest
unanimity, for the honor of the Divine law. I desire, therefore, especially,
that you should be persuaded of that which I suppose is evident to all beside,
namely, that I have no greater care than how I may best adorn with a splendid
structure that sacred spot, which, under Divine direction, I have
disencumbered as it were of the heavy weight of foul idol worship; a spot
which has been accounted holy from the beginning in God's judgment, but which
now appears holier still, since it has brought to light a clear assurance of
our Saviour's passion.
CHAPTER XXXI.
That the Building should surpass all the Churches in the World in the
Beauty of its Walls, its Columns, and Marbles.
"IT will be well, therefore, for your sagacity to make such arrangements
and provision of all things needful for the work, that not only the church
itself as a whole may surpass all others whatsoever in beauty, but that the
details of the building may be of such a kind that the fairest structures in
any city of the empire may be excelled by this. And with respect to the
erection and decoration of the walls, this is to inform you that our friend
Dracilianus, the deputy of the Praetorian Praefects, and the governor of the
province, have received a charge from us. For our pious directions to them are
to the effect that artificers and laborers, and whatever they shall understand
from your sagacity to be needful for the advancement of the work, shall
forthwith be furnished by their care. And as to the columns and marbles,
whatever you shall judge, after actual inspection of the plan, to be
especially precious and serviceable, be diligent to send information to us in
writing, in order that whatever quantity or sort of materials we shall esteem
from your letter to be needful, may be procured from every quarter, as
required, for it is fitting that the most marvelous place in the world should
be worthily decorated.
CHAPTER XXXII.
That he instructed the Governors concerning the
Beautifying of the Roof; also concerning Workmen, and Materials.
"WITH respect to the ceiling (1) of the church,
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I wish to know from you whether in your judgment it should be panel-ceiled,
(2) or finished with any other kind of workmanship. If the panel ceiling be
adopted, it may also be ornamented with gold. For the rest, your Holiness will
give information as early as possible to the before-mentioned magistrates how
many laborers and artificers, and what expenditure of money is required. You
will also be careful to send us a report without delay, not only respecting
the marbles and columns, but the paneled ceiling also, should this appear to
you to be the most beautiful form. God preserve you, beloved brother !"
CHAPTER XXXIII.
How the Church of our Saviour, the New Jerusalem prophesied of in Scripture,
was built.
This was the emperor's letter; and his directions were at once carried
into effect. Accordingly, on the very spot which witnessed the Saviour's
sufferings, a new Jerusalem was constructed, over against the one so
celebrated of old, which, since the foul stain of guilt brought on it by the
murder of the Lord, had experienced the last extremity of desolation, the
effect of Divine judgment on its impious people. It was opposite this city
that the emperor now began to rear a monument to the Saviour's victory over
death, with rich and lavish magnificence. And it may be that this was that
second and new Jerusalem spoken of in the predictions of the prophets, (1)
concerning which such abundant testimony is given in the divinely inspired
records.
First of all, then, he adorned the sacred cave itself, as the chief part
of the whole work, and the hallowed monument at which the angel radiant with
light had once declared to all that regeneration which was first manifested in
the Saviour's person.
CHAPTER XXXIV.
Description of the Structure of the Holy Sepul
chre.
This monument, therefore, first of all, as the chief part of the whole,
the emperor's zealous magnificence beautified with rare columns, anti
profusely enriched with the most splendid decorations of every kind.
CHAPTER XXXV.
Description of the Atrium and Porticos.
The next object of his attention was a space of ground of great extent,
and open to the pure air of heaven. This he adorned with a pavement of finely
polished stone, and enclosed it on three sides with porticos of great length.
CHAPTER XXXVI.
Description of the Walls, Roof, Decoration, and Gilding of the Body of the
Church.
For at the side opposite to the cave, which was the eastern side, the
church itself was erected; a noble work rising to a vast height, and of great
extent both in length and breadth. The interior of this structure was floored
with marble slabs of various colors; while the external surface of the walls,
which shone with polished stones exactly fitted together, exhibited a degree
of splendor in no respect inferior to that of marble. With regard to the roof,
it was covered on the outside with lead, as a protection against the rains of
winter. But the inner part of the roof, which was finished with sculptured
panel work, extended in a series of connected compartments, like a vast sea,
over the whole church; (1) and, being overlaid throughout with the purest
gold, caused the entire building to glitter as it were with rays of light.
CHAPTER XXXVII.
Description of the Double Porticos on Either Side, and of the Three Eastern
Gates.
BESIDES this were two porticos on each side, with upper and lower ranges
of pillars, (1) corresponding in length with the church itself; and these also
had their roofs ornamented with gold. Of these porticos, those which were
exterior to the church were supported by columns of great size, while those
within these rested on piles (2) of
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stone beautifully adorned on the surface. Three gates, placed exactly east,
were intended to receive the multitudes who entered the church.
CHAPTER XXXVIII.
Description of the Hemisphere, the Twelve Columns, and their Bowls.
OPPOSITE these gates the crowning part of the whole was the hemisphere,
(1) which rose to the very summit of the church. This was encircled by twelve
columns (according to the number of the apostles of our Saviour), having their
capitals embellished with silver bowls of great size, which the emperor
himself presented as a splendid offering to his God.
CHAPTER XXXIX.
Description of the Inner Court, the Arcades
and Porches.
In the next place he enclosed the atrium which occupied the space leading
to the entrances in front of the church. This comprehended, first the court,
then the porticos on each side, and lastly the gates of the court. After
these, in the midst of the open market-place, (1) the general entrance-gates,
which were of exquisite workmanship, afforded to passers-by on the outside a
view of the interior which could not fail to inspire astonishment.
CHAPTER XL.
Of the Number of his Offerings.
This temple, then, the emperor erected as a conspicuous monument of the
Saviour's resurrection, and embellished it throughout on an imperial scale of
magnificence. He further enriched it with numberless offerings of
inexpressible beauty and various materials,--gold, silver, and precious
stones, the skillful and elaborate arrangement of which, in regard to their
magnitude, number, and variety, we have not leisure at present to describe
particularly. (1)
CHAPTER XLI.
Of the Erection of Churches in Bethlehem, and
an the Mount of Olives.
In the same country he discovered other places, venerable as being the
localities of two sacred caves: and these also he adorned with lavish
magnificence. In the one case, he rendered due honor to that which had been
the scene of the first manifestation of our Saviour's divine presence, when he
submitted to be born in mortal flesh; while in the case of the second cavern
he hallowed the remembrance of his ascension to heaven from the mountain top.
And while he thus nobly testified his reverence for these places, he at the
same time eternized the memory of his mother, (1) who had been the instrument
of conferring so valuable a benefit on mankind.
CHAPTER XLII.
That the Empress Helena, (1) Constantine's Mother, having visited this
Locality for Devotional Purposes, built these Churches.
For she, having resolved to discharge the duties of pious devotion to the
God, the King of kings, and feeling it incumbent on her to render
thanksgivings with prayers on behalf both of her own son, now so mighty an
emperor, and of his sons, her own grandchildren, the divinely favored Caesars,
though now advanced m years, yet gifted with no common degree of wisdom, had
hastened with youthful alacrity to survey this venerable land; and at the same
time to visit the eastern provinces, cities, and people, with a truly imperial
solicitude. As soon, then, as she had rendered due reverence to the ground
which the Saviour's feet had trodden, according to the prophetic word which
says (2) "Let us worship at the place whereon his feet have stood," she
immediately bequeathed the fruit of her piety to future generations.
CHAPTER XLIII.
A Farther Notice of the Churches at Bethlehem.
FOR without delay she dedicated two churches to the God whom she adored,
one at the grotto which had been the scene of the Saviour's birth; the other
on the mount of his ascension. For
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he who was "God with us" had submitted to be born even in a cave (1) of the
earth, and the place of his nativity was called Bethlehem by the Hebrews.
Accordingly the pious empress honored with rare memorials the scene of her
travail who bore this heavenly child, and beautified the sacred cave with all
possible splendor. The emperor himself soon after testified his reverence for
the spot by princely offerings, and added to his mother's magnificence by
costly presents of silver and gold, and embroidered hangings. And farther, the
mother of the emperor raised a stately structure on the Mount of Olives also,
in memory of his ascent to heaven who is the Saviour of mankind, erecting a
sacred church and temple on the very summit of the mount. And indeed authentic
history informs us that in this very cave the Saviour imparted his secret
revelations to his disciples. (2) And here also the emperor testified his
reverence for the King of kings, by diverse and costly offerings. Thus did
Helena Augusta, the pious mother of a pious emperor, erect over the two mystic
caverns these two noble and beautiful monuments of devotion, worthy of
everlasting remembrance, to the honor of God her Saviour, and as proofs of her
holy zeal, receiving from her son the aid of his imperial power. Nor was it
long ere this aged woman reaped the due reward of her labors. After passing
the whole period of her life, even to declining age, in the greatest
prosperity, and exhibiting both in word and deed abundant fruits of obedience
to the divine precepts, and having enjoyed in consequence an easy and tranquil
existence, with unimpaired powers of body and mind, at length she obtained
from God an end befitting her pious course, and a recompense of her good deeds
even in this present life.
CHAPTER XLIV.
Of Helena's Generosity and Beneficent Acts.
For on the occasion of a circuit which she made of the eastern provinces,
in the splendor of imperial authority, she bestowed abundant proofs of her
liberality as well on the inhabitants of the several cities collectively, as
on individuals who approached her, at the same time that she scattered
largesses among the soldiery with a liberal hand. But especially abundant were
the gifts she bestowed on the naked and unprotected poor. To some she gave
money, to others an ample supply of clothing: she liberated some from
imprisonment, or from the bitter servitude of the mines; others she delivered
from unjust oppression, and others again, she restored from exile.
CHAPTER XLV.
Helena's Pious Conduct in the Churches.
WHILE, however, her character derived luster
from such deeds as I have described, she was far from neglecting personal
piety toward God. (1) She might be seen continually frequenting his Church,
while at the same time she adorned the houses of prayer with splendid
offerings, not overlooking the churches of the smallest cities. In short, this
admirable woman was to be seen, in simple and modest attire, mingling with the
crowd of worshipers, and testifying her devotion to God by a uniform course of
pious conduct.
CHAPTER XLVI.
How she made her Will, and died at the Age of
Eighty Years.
AND when at length at the close of a long life, she was called to inherit
a happier lot, having arrived at the eightieth year of her age, and being very
near the time of her departure, she prepared and executed her last will in
favor of her only son, the emperor and sole monarch of the world, and her
grandchildren, the Caesars his sons, to whom severally she bequeathed whatever
property she possessed in any part of the world. Having thus made her will,
this thrice blessed woman died in the presence of her illustrious son, who was
in attendance at her side, caring for her and held her hands: so that, to
those who rightly discerned the truth, the thrice blessed one seemed not to
die, but to experience a real change and transition from an earthly to a
heavenly existence, since her soul, remoulded as it were into an incorruptible
and angelic essence, (1) was received up into her Saviour's presence. (2)
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CHAPTER XLVII.
How Constantine buried his Mother, and how
he honored her during her Life.
HER body, too, was honored with special tokens of respect, being escorted
on its way to the imperial city by a vast train of guards, and there deposited
in a royal tomb. Such were the last days of our emperor's mother, a person
worthy of being had in perpetual remembrance, both for her own practical
piety, and because she had given birth to so extraordinary and admirable an
offspring. And well may his character be styled blessed, for his filial piety
as well as on other grounds. He rendered her through his influence so devout a
worshiper of God, (though she had not previously been such,) that she seemed
to have been instructed from the first by the Saviour of mankind: and besides
this, he had honored her so fully with imperial dignities, that in every
province, and in the very ranks of the soldiery, she was spoken of under the
titles of Augusta and empress, and her likeness was impressed on golden coins.
(1) He had even granted her authority over the imperial treasures, to use and
dispense them according to her own will and discretion in every case for this
enviable distinction also she received at the hands of her son. Hence it is
that among the qualities which shed a luster on his memory, we may rightly
include that surpassing degree of filial affection whereby he rendered full
obedience to the Divine precepts which enjoin due honor from children to their
parents. In this manner, then, the emperor executed in Palestine the noble
works I have above described: and indeed in every province he raised new
churches on a far more imposing scale than those which had existed before his
time.
CHAPTER XLVIII.
How he built Churches in Honor of Martyrs, and abolished Idolatry at
Constantinople.
And being fully resolved to distinguish the city which bore his name with
especial honor, he embellished it with numerous sacred edifices, both
memorials of martyrs on the largest scale, and other buildings of the most
splendid kind, not only within the city itself, but in its vicinity: and thus
at the same time he rendered honor to the memory of the martyrs, and
consecrated his city to the martyrs' God. Being filled, too, with Divine
wisdom, he determined to purge the city which was to be distinguished by his
own name from idolatry of every kind, that henceforth no statues might be
worshiped there in the temples of those falsely reputed to be gods, nor any
altars defiled by the pollution of blood: that there might be no sacrifices
consumed by fire, no demon festivals, nor any of the other ceremonies usually
observed by the superstitious.
CHAPTER XLIX.
Representation of the Cross in the Palace, and of Daniel at the Public
Fountains.
On the other hand one might see the fountains in the midst of the market
place graced with figures representing the good Shepherd, well known to those
who study the sacred oracles, and that of Daniel also with the lions, forged
in brass, and resplendent with plates of gold. Indeed, so large a measure of
Divine love possessed the emperor's soul, that in the principal apartment of
the imperial palace itself, on a vast tablet (1) displayed in the center of
its gold-covered paneled ceiling, he caused the symbol of our Saviour's
Passion to be fixed, composed of a variety of precious stones richly inwrought
with gold. This symbol he seemed to have intended to be as it were the
safeguard of the empire itself.
CHAPTER L.
That he erected Churches in Nicomedia, and in
Other Cities.
HAVING thus embellished the city which bore
his name, he next distinguished the capital of Bithynia (1) by the erection
of a stately and magnificent church, being desirous of raising in this city
also, in honor of his Saviour and at his own charges, a memorial of his
victory over his own enemies and the adversaries of God. He also decorated the
principal cities of the other provinces with sacred edifices of great beauty;
as, for example, in the case of that metropolis of the East which derived its
name from Antiochus, in which, as the head of that portion of the empire, he
consecrated to the service of God a church of unparalleled size and beauty.
The entire building was encompassed by an enclosure of great extent, within
which the church itself rose to a vast elevation, being of an octagonal form,
and surrounded on all sides by
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many chambers, courts, and upper and lower apartments; the whole richly
adorned with a profusion of gold, brass, and other materials of the most
costly kind.
CHAPTER LI.
That he ordered a Church to be built at Mambre.
Such was the principal sacred edifices erected by the emperor's command.
But having heard that the self-same Saviour who erewhile had appeared on earth
(1) had in ages long since past afforded a manifestation of his Divine
presence to holy men of Palestine near the oak of Mambre, (2) he ordered that
a house of prayer should be built there also in honor of the God who had thus
appeared. Accordingly the imperial commission was transmitted to the
provincial governors by letters addressed to them individually, enjoining a
speedy completion of the appointed work. He sent moreover to the writer of
this history an eloquent admonition, a copy of which I think it well to insert
in the present work, in order to convey a just idea of his pious diligence and
zeal. To express, then, his displeasure at the evil practices which he had
heard were usual in the place just referred to, he addressed me in the
following terms.
CHAPTER LII.
Constantine's Letter to Eusebius concerning
Mambre.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Macarius, and the rest of the
bishops in Palestine. (2)
"One benefit, and that of no ordinary importance, has been conferred on us
by my truly pious mother-in-law, (2) in that she has made known to us by
letter that abandoned folly of impious men which has hitherto escaped
detection by you: so that the criminal conduct thus overlooked may now through
our means obtain fitting correction and remedy, necessary though ardy. For
surely it is a grave impiety indeed, that holy places should be defiled by the
stain of unhallowed impurities. What then is this, dearest brethren, which,
though it has eluded your sagacity, she of whom I speak was impelled by a
pious sense of duty to disclose?
CHAPTER LIII.
That the Saviour appeared in this Place to
Abraham.
"SHE assures me, then, that the place which takes its name from the oak of
Mambre, where we find that Abraham dwelt, is defiled by certain of the slaves
of superstition in every possible way. She declares that idols (1) which
should be utterly destroyed have been erected on the site of that tree; that
an altar is near the spot; and that impure sacrifices are continually
performed. Now since it is evident that these practices are equally
inconsistent with the character of our times, and unworthy the sanctity of the
place itself, I wish your Gravities (2) to be informed that the illustrious
Count Acacius, our friend, has received instructions by letter from me, to the
effect that every idol which shall be found in the place above-mentioned shall
immediately be consigned to the flames; that the altar be utterly demolished;
and that if any one, after this our mandate, shall be guilty of impiety of any
kind in this place, he shall be visited with condign punishment. The place
itself we have directed to be adorned with an unpolluted structure, I mean a
church; in order that it may become a fitting place of assembly for holy men.
Meantime, should any breach of these our commands occur, it should be made
known to our clemency without the least delay by letters from you, that we may
direct the person detected to be dealt with, as a transgressor of the law, in
the severest manner. For you are not ignorant that the Supreme God first
appeared to Abraham, and conversed with him, in that place. There it was that
the observance of the Divine law first began; there first the Saviour himself,
with the two angels, vouchsafed to Abraham a manifestation of his presence;
there God first appeared to men; there he gave promise to Abraham concerning
his future seed, and straightway fulfilled that promise; there he foretold
that he should be the father of a multitude of nations.
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For these reasons, it seems to me right that this place should not only be
kept pure through your diligence from all defilement, but restored also to its
pristine sanctity; that nothing hereafter may be done there except the
performance of fitting service to him who is the Almighty God, and our
Saviour, and Lord of all. And this service it is incumbent on you to care for
with due attention, if your Gravities be willing (and of this I feel
confident) to gratify my wishes, which are especially interested in the
worship of God. May he preserve you, beloved brethren!"
CHAPTER LIV.
Destruction of Idol Temples and Images every
where.
ALL these things the emperor diligently performed to the praise of the
saving power of Christ, and thus made it his constant aim to glorify his
Saviour God. On the other hand he used every means to rebuke the superstitious
errors of the heathen. Hence the entrances of their temples in the several
cities were left exposed to the weather, being stripped of their doors at his
command; the tiling of others was removed, and their roofs destroyed. From
others again the venerable statues of brass, of which the superstition of
antiquity had boasted for a long series of years, were exposed to view in all
the public places of the imperial city: so that here a Pythian, there a
Sminthian Apollo, excited the contempt of the beholder: while the Delphic
tripods were deposited in the hippodrome and the Muses of Helicon in the
palace itself. In short, the city which bore his name was everywhere filled
with brazen statues of the most exquisite workmanship, which had been
dedicated in every province, and which the deluded victims of superstition had
long vainly honored as gods with numberless victims and burnt sacrifices,
though now at length they learnt to renounce their error, when the emperor
held up the very objects of their worship to be the ridicule and sport of all
beholders. With regard to those images which were of gold, he dealt with them
in a different manner. For as soon as he understood that the ignorant
multitudes were inspired with a vain and childish dread of these bugbears of
error, wrought in gold and silver, he judged it right to remove these also,
like stumbling-stones thrown in the way of men walking in the dark, and
henceforward to open a royal road, plain and unobstructed to all. Having
formed this resolution, he considered no soldiers or military force of any
sort needful for the suppression of the evil: a few of his own friends
sufficed for this service, and these he sent by a simple expression of his
will to visit each several province. Accordingly, sustained by confidence in
the emperor's pious intentions and their own personal devotion to God, they
passed through the midst of numberless tribes and nations, abolishing this
ancient error in every city and country. They ordered the priests themselves,
amidst general laughter and scorn, to bring their gods from their dark
recesses to the light of day: they then stripped them of their ornaments, and
exhibited to the gaze of all the unsightly reality which had been hidden
beneath a painted exterior. Lastly, whatever part of the material appeared
valuable they scraped off and melted in the fire to prove its worth, after
which they secured and set apart whatever they judged needful for their
purpose, leaving to the superstitious worshipers that which was altogether
useless, as a memorial of their shame. Meanwhile our admirable prince was
himself engaged in a work similar to what we have described. For at the same
time that these costly images of the dead were stripped, as we have said, of
their precious materials, he also attacked those composed of brass; causing
those to be dragged from their places with ropes and as it were carried away
captive, whom the dotage of mythology had esteemed as gods.
CHAPTER LV.
Overthrow of an Idol Temple, and Abolition of Licentious Practices, at
Aphaca in Phoenicia.
THE emperor's next care was to kindle, as it were, a brilliant torch, by
the light of which he directed his imperial gaze around, to see if any hidden
vestiges of error might still exist. And as the keen-sighted eagle in its
heavenward flight is able to descry from its lofty height the most distant
objects on the earth, so did he, while residing in the imperial palace of his
own fair city, discover as from a watch-tower a hidden and fatal snare of
souls in the province of Phoenicia. This was a grove and temple, not situated
in the midst of any city, nor in any public place, as for splendor of effect
is generally the case, but apart from the beaten and frequented road, at
Aphaca, on part of the summit of Mount Lebanon, and dedicated to the foul
demon known by the name of Venus. It was a school of wickedness for all the
votaries of impurity, and such as destroyed their bodies with effeminacy. Here
men undeserving of the name forgot the dignity of their sex, and propitiated
the demon by their effeminate conduct; here too unlawful commerce of women and
adulterous intercourse, with other horrible and infamous practices, were
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perpetrated in this temple as in a place beyond the scope and restraint of
law. Meantime these evils remained unchecked by the presence of any observer,
since no one of fair character ventured to visit such scenes. These
proceedings, however, could not escape the vigilance of our august emperor,
who, having himself inspected them with characteristic forethought, and
judging that such a temple was unfit for the light of heaven, gave orders that
the building with its offerings should be utterly destroyed. Accordingly, in
obedience to the imperial command, these engines of an impure superstition
were immediately abolished, and the hand of military force was made
instrumental in purging the place. And now those who had heretofore lived
without restraint learned self-control through the emperor's threat of
punishment, as likewise those superstitious Gentiles wise in their own
conceit, who now obtained experimental proof of their own folly.
CHAFFER LVI.
Destruction of the Temple of AEsculapius at
FOR since a wide-spread error of these pretenders to wisdom concerned the
demon worshiped in Cilicia, whom thousands regarded with reverence as the
possessor of saving and healing power, who sometimes appeared to those who
passed the night in his temple, sometimes restored the diseased to health,
though on the contrary he was a destroyer of souls, who drew his easily
deluded worshipers from the true Saviour to involve them in impious error, the
emperor, consistently with his practice, and desire to advance the worship of
him who is at once a jealous God and the true Saviour, gave directions that
this temple also should be razed to the ground. In prompt obedience to this
command, a band of soldiers laid this building, the admiration of noble
philosophers, prostrate in the dust, together with its unseen inmate, neither
demon nor god, but rather a deceiver of souls, who had seduced mankind for so
long a time through various ages. And thus he who had promised to others
deliverance from misfortune and distress, could find no means for his own
security, any more than when, as is told in myth, he was scorched by the
lightning's stroke. (2) Our emperor's pious deeds, however, had in them
nothing fabulous or feigned; but by virtue of the manifested power of his
Saviour, this temple as well as others was so utterly overthrown, that not a
vestige of the former follies was left behind.
CHAPTER LVII.
How the Gentiles abandoned Idol Worship, and turned to the Knowledge of God.
HENCE it was that, of those who had been the slaves of superstition, when
they saw with their own eyes the exposure of their delusion, and beheld the
actual ruin of the temples and images in every place, some applied themselves
to the saving doctrine of Christ; while others, though they declined to take
this step, yet reprobated the folly which they had received from their
fathers, and laughed to scorn what they had so long been accustomed to regard
as gods. Indeed, what other feelings could possess their minds, when they
witnessed the thorough uncleanness concealed beneath the fair exterior of the
objects of their worship? Beneath this were found either the bones of dead men
or dry skulls, fraudulently adorned by the arts of magicians, (1) or filthy
rags full of abominable impurity, or a bundle of hay or stubble. On seeing all
these things heaped together within their lifeless images, they denounced
their fathers' extreme folly and their own, especially when neither in the
secret recesses of the temples nor in the statues themselves could any inmate
be found; neither demon, nor utterer of oracles, neither god nor prophet, as
they had heretofore supposed: nay, not even a dim and shadowy phantom could be
seen. Accordingly, every gloomy cavern, every hidden recess, afforded easy
access to the emperor's emissaries: the inaccessible and secret chambers, the
innermost shrines of the temples, were trampled by the soldiers' feet; and
thus the mental blindness which had prevailed for so many ages over the
gentile world became clearly apparent to the eyes of all.
CHAFFER LVIII.
How he destroyed the Temple of Venus at Heliopolis, and built the First
Church in that City.
SUCH actions as I have described may well be reckoned among the emperor's
noblest achievements, as also the wise arrangements which he made respecting
each particular province. We may instance the Phoenician city Heliopolis, in
which those who dignify licentious pleasure with a distinguishing title of
honor, had permitted their wives and daughters to commit shameless
fornication. But now a new statute, breathing the very spirit of modesty,
proceeded from the emperor, which peremptorily forbade the con
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tinuance of former practices. And besides this he sent them also written
exhortations, as though he had been especially ordained by God for this end,
that he might instruct all men in the principles of chastity. Hence, he
disdained not to communicate by letter even with these persons, urging them to
seek diligently the knowledge of God. At the same time he followed up his
words by corresponding deeds, and erected even in this city a church of great
size and magnificence: so that an event unheard of before in any age, now for
the first time came to pass, namely, that a city which had hitherto been
wholly given up to superstition now obtained the privilege of a church of God,
with presbyters and deacons, and its people were placed under the presiding
care of a bishop consecrated to the service of the supreme God. And further,
the emperor, being anxious that here also as many as possible might be won to
the truth, bestowed abundant provision for the necessities of the poor,
desiring even thus to invite them to seek the doctrines of salvation, as
though he were almost adopting the words of him who said, "Whether in
pretense, or in truth, let Christ be preached." (1)
CHAPTER LIX.
Of the Disturbance at Antioch by Eustathius.
IN the midst, however, of the general happiness occasioned by these
events, and while the Church of God was every where and every way flourishing
throughout the empire, once more that spirit of envy, who ever watches for the
ruin of the good, prepared himself to combat the greatness of our prosperity,
in the expectation, perhaps, that the emperor himself, provoked by our tumults
and disorders, might eventually become estranged from us. Accordingly, he
kindled a furious controversy at Antioch, and thereby involved the church in
that place in a series of tragic calamities, which had well-nigh occasioned
the total overthrow of the city. The members of the Church were divided into
two opposite parties; while the people, including even the magistrates and
soldiery, were roused to such a pitch, that the contest would have been
decided by the sword, had not the watchful providence of God, as well as dread
of the emperor's displeasure, controlled the fury of the multitude. On this
occasion, too, the emperor, acting the part of a preserver and physician of
souls, applied with much forbearance the remedy of persuasion to those who
needed it. He gently pleaded, as it were by an embassy, with his people,
sending among them one of the best approved and most faithful of those who
were honored with the dignity of Count; (1) at the same time that he exhorted
them to a peaceable spirit by repeated letters, and instructed them in the
practice of true godliness, Having prevailed by these remonstrances, he
excused their conduct in his subsequent letters, alleging that he had himself
heard the merits of the case from him on whose account the disturbance had
arisen. (2) And these letters of his, which are replete with learning and
instruction of no ordinary kind, I should have inserted in this present work,
were it not that they might affix a mark of dishonor to the character of the
persons accused. I will therefore omit these, being unwilling to revive the
memory of past grievances, and will only annex those to my present narrative
which he wrote to testify his satisfaction at the re-establishment of peace
and concord among the rest. In these letters, he cautioned them against any
desire to claim the ruler of another district, (3) through whose intervention
peace had been restored, as their own, and exhorted them, consistently with
the usage of the Church, to choose him as their bishop, whom the common
Saviour of all should point out as suited for the office. His letter, then, is
addressed to the people and to the bishops, severally, in the following terms.
CHAPTER LX.
Constantine's Letter to the Antiochians, directing them not to withdraw
Eusebius from Coesarea, but to seek some one else.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the people of Antioch.
"How pleasing to the wise and intelligent portion of mankind is the
concord which exists among you! And I myself, brethren, am disposed to love
you with an enduring affection, inspired both by religion, and by your own
manner of life and zeal on my behalf. It is by the exercise of right
understanding and sound discretion, that we are enabled really to enjoy our
blessings. And what can become you so well as i this discretion? No wonder,
then, if I affirm that your maintenance of the truth has tended rather to
promote your security than to draw on you the hatred of others. Indeed,
amongst brethren, whom the selfsame disposition to walk
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in the ways of truth and righteousness promises, through the favor of God, to
register among his pure and holy family, what can be more honorable than
gladly to acquiesce in the prosperity of all men? Especially since the
precepts of the divine law prescribe a better direction to your proposed
intention, and we ourselves desire that your judgment should be confirmed by
proper sanction. (1) It may be that you are surprised, and at a loss to
understand the meaning of this introduction to my present address. The cause
of it I will not hesitate to explain without reserve. I confess, then, that on
reading your records I perceived, by the highly eulogistic testimony which
they bear to Eusebius, bishop of Caesarea, whom I have myself long well known
and esteemed for his learning and moderation, that you are strongly attached
to him, and desire to appropriate him as your own. What thoughts, then, do you
suppose that I entertain on this subject, desirous as I am to seek for and act
on the strict principles of right? What anxiety do you imagine this desire of
yours has caused me? O holy faith, who givest us in our Saviour's words and
precepts a model, as it were, of what our life should be, how hardly wouldst
thou thyself resist the sins of men, were it not that thou refusest to
subserve the purposes of gain! In my own judgment, he whose first object is
the maintenance of peace, seems to be superior to Victory herself; and where a
right and honorable course lies open to one's choice, surely no one would
hesitate to adopt it. I ask then, brethren, why do we so decide as to inflict
an injury on others by our choice? Why do we covet those objects which will
destroy the credit of our own reputation? I myself highly esteem the
individual whom ye judge worthy of your respect and affection:
notwithstanding, it cannot be right that those principles should be entirely
disregarded which should be authoritative and binding on all alike, so that
each should not be content with his own circumstances, and all enjoy their
proper privileges: nor can it be right, in considering the claims of rival
candidates, to suppose but that not one only, but many, may appear worthy of
comparison with this person. For as long as no violence or harshness are
suffered to disturb the dignities of the church, they continue to be on an
equal footing, and worthy of the same consideration everywhere. Nor is it
reasonable that an inquiry into the qualifications of this one should be made
to the detriment of others; since the judgment of all churches, whether
reckoned of greater or less importance in themselves, is equally capable of
receiving and maintaining the
divine ordinances, so that one is in no way inferior to another, if we will
but boldly declare the truth, in regard to that standard of practice which is
common to all. If this be so, we must say that you will be chargeable, not
with retaining this prelate, but with wrongfully removing him; your conduct
will be characterized rather by violence than justice; and whatever may be
generally thought by others, I dare clearly and boldly affirm that this
measure will furnish ground of accusation against you, and will provoke
factious disturbances of the most mischievous kind: for even timid flocks can
show the use and power of their teeth, when the watchful care of their
shepherd declines, and they find themselves bereft of his accustomed guidance.
If this then be really so, if I am not deceived in my judgment, let this,
brethren, be your first consideration, for many and important considerations
will immediately present themselves, whether, should you persist in your
intention, that mutual kindly feeling and affection which should subsist among
you will suffer no diminution? In the next place, remember that he, who came
among you for the purpose of offering disinterested counsel, (2) now enjoys
the reward which is due to him in the judgment of heaven; for he has received
no ordinary recompense in the high testimony you have borne to his equitable
conduct. Lastly, in accordance with your usual sound judgment, do ye exhibit a
becoming diligence in selecting the person of whom you stand in need,
carefully avoiding all factious and tumultuous clamor; for such clamor is
always wrong, and from the collision of discordant elements both sparks and
flame will arise. I protest, as I desire to please God and you, and to enjoy a
happiness commensurate with your kind wishes, that I love you, and the quiet
haven of your gentleness, now that you have cast from you that which defiled,
(3) and received in its place at once sound morality and concord, firmly
planting in the vessel the sacred standard, and guided, as one may say, by a
helm of iron in your course onward to the light of heaven. Receive then on
board that merchandise which is incorruptible, since, as it were, all
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bilge water has been drained from the vessel; and be careful henceforth so to
secure the enjoyment of all your present blessing, that you may not seem at
any future time either to have determined any measure on the impulse of
inconsiderate or ill-directed zeal, or in the first instance rashly to have
entered on an inexpedient course. May God preserve you, beloved brethren!"
CHAPTER LXI.
The Emperor's Letter to Eusebius praising him for refusing the Bishopric of
Antioch.
The Emperor's Letter to me an my refusing the
Bishopric of Antioch.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS,
to Eusebius.
"I have most carefully perused your letter, and perceive that you have
strictly conformed to the rule enjoined by the discipline of the Church. Now
to abide by that which appears at the same time pleasing to God, and accordant
with apostolical tradition, is a proof of true piety. You have reason to deem
yourself happy on this behalf, that you are counted worthy, in the judgment, I
may say, of all the world, to have the oversight of any church. For the desire
which all feel to claim you for their own, undoubtedly enhances your enviable
fortune in this respect. Notwithstanding, your Prudence whose resolve it is to
observe the ordinances of God and the apostolic canon of the Church, (1) has
done excellently well in declining the bishopric of the church at Antioch, and
desiring to continue in that church of which you first received the oversight
by the will of God. I have written on this subject to the people of Antioch,
and also to your colleagues in the ministry who had themselves consulted me in
regard to this question; on reading which letters, your Holiness will easily
discern, that, inasmuch as justice itself opposed their claims, I have written
to them under divine direction. It will be necessary that your Prudence should
be present at their conference, in order that this decision may be ratified in
the church at Antioch. God preserve you, beloved brother!"
CHAPTER LXII.
Constantine's Letter to the Council, depreciating the Removal of Eusebius from
Coesarea.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS,
to Theodotus, Theodorus, Narcissus, A tius, Alpheus, and the rest of the
bishops who are at Antioch.
"I have perused the letters written by your Prudences, and highly approve
of the wise resolution of your colleague in the ministry, Eusebius. Having,
moreover, been informed of the circumstances of the case, partly by your
letters, partly by those of our illustrious counts, (1) Acacius and
Strategius, after sufficient investigation I have written to the people of
Antioch, suggesting the course which will be at once pleasing to God and
advantageous for the Church. A copy of this I have ordered to be subjoined to
this present letter, in order that ye yourselves may know what I thought fit,
as an advocate of the cause of justice, to write to that people: since I find
in your letter this proposal, that, in consonance with the choice of the
people, sanctioned by your own desire, Eusebius the holy bishop of Caesarea
should preside over and take the charge of the church at Antioch. Now the
letters of Eusebius himself on this subject appeared to be strictly accordant
with the order prescribed by the Church. Nevertheless it is expedient that
your Prudences should be made acquainted with my opinion also. For I am
'informed that Euphronius the presbyter, who is a citizen of Caesarea in
Cappadocia, and George of Arethusa, likewise a presbyter, and appointed to
that office by Alexander at Alexandria, (2) are men of tried faith. It was
right, therefore, to intimate to your Prudences, that in proposing these men
and any others whom you may deem worthy the episcopal dignity, you should
decide this question in a manner conformable to the tradition of the apostles.
For in that case, your Prudences will be able, according to the rule of the
Church and apostolic tradition, to direct this election in the manner which
true ecclesiastical discipline shall prescribe. God preserve you, beloved
brethren!"
CHAPTER LXIII.
How he displayed his Zeal for the Extirpation
of Heresies.
Such were the exhortations to do all things to the honor of the divine
religion which the emperor addressed to the rulers of the churches. Having by
these means banished dissension, and
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reduced the Church of God to a state of uniform harmony, he next proceeded to
a different duty, feeling it incumbent on him to extirpate another sort of
impious persons, as pernicious enemies of the human race. These were pests of
society, who ruined whole cities under the specious garb of religious decorum;
men whom our Saviour's warning voice somewhere terms false prophets and
ravenous wolves: "Beware of false prophets, which will come to you in sheep's
clothing, but inwardly are ravening wolves. By their fruits ye shall know
them." (1) Accordingly, by an order transmitted to the governors of the
several provinces, he effectually banished all such offenders. In addition to
this ordinance he addressed to them personally a severely awakening
admonition, exhorting them to an earnest repentance, that they might still
find a haven of safety in the true Church of God. Hear, then, in what manner
he addressed them in this letter.
CHAPTER LXIV.
Constantine's Edict against the Heretics.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS,
to the heretics.
"Understand now, by this present statute, ye Novatians, Valentinians,
Marcionites, Paulians, ye who are called Cataphrygians, (1) and all ye who
devise and support heresies by means of your private assemblies, with what a
tissue of falsehood and vanity, with what destructive and venomous errors,
your doctrines are inseparably interwoven; so that through you the healthy
soul is stricken with disease, and the living becomes the prey of everlasting
death. Ye haters and enemies of truth and life, in league with destruction!
All your counsels are opposed to the truth, but familiar with deeds of
baseness; full of absurdities and fictions: and by these ye frame falsehoods,
oppress the innocent, and withhold the light from them that believe. Ever
trespassing under the mask of godliness, ye fill all things with defilement:
ye pierce the pure and guileless conscience with deadly wounds, while ye
withdraw, one may almost say, the very light of day from the eyes of men. But
why should I particularize, when to speak of your criminality as it deserves
demands more time and leisure than I can give? For so long and unmeasured is
the catalogue of your offenses, so hateful and altogether atrocious are they,
that a single day would not suffice to recount them all. And, indeed, it is
well to turn one's ears and eyes from such a subject, lest by a description of
each particular evil, the pure sincerity and freshness of one's own faith be
impaired. Why then do I still bear with such abounding evil; especially since
this protracted clemency is the cause that some who were sound are become
tainted with this pestilent disease? Why not at once strike, as it were, at
the root of so great a mischief by a public manifestation of displeasure?
CHAPTER LXV.
The Heretics are deprived of their Meeting
Places.
"FORASMUCH, then, as it is no longer possible to bear with your pernicious
errors, we give warning by this present statute that none of you henceforth
presume to assemble yourselves together. (1) We have directed, accordingly,
that you be deprived of all the houses in which you are accustomed to hold
your assemblies: and our care in this respect extends so far as to forbid the
holding of your superstitious and senseless meetings, not in public merely,
but in any private house or place whatsoever. Let those of you, therefore, who
are desirous of embracing the true and pure religion, take the far better
course of entering the catholic Church, and uniting with it in holy
fellowship, whereby you will be enabled to arrive at the knowledge of the
truth. In any case, the delusions of your perverted understandings must
entirely cease to mingle with and mar the felicity of our present times: I
mean the impious and wretched double-mindedness of heretics and schismatics.
For it is an object worthy of that prosperity which we enjoy through the favor
of God, to endeavor to bring back those who in time past were living in the
hope of future blessing, from all irregularity and error to the right path,
from darkness to light, from vanity to truth, from death to salvation. And in
order that this remedy may be applied with effectual power, we have commanded,
as before said, that you be positively deprived of every gathering point for
your superstitious meetings, I mean all the houses of prayer, if such be
worthy of the name, which belong to
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heretics, and that these be made over without delay to the catholic Church;
that any other places be confiscated to the public service, and no facility
whatever be left for any future gathering; in order that from this day forward
none of your unlawful assemblies may presume to appear in any public or
private place. Let this edict be made public."
CHAPTER LXVI.
How on the Discovery of Prohibited Books among the Heretics, Many of them
return to the Catholic Church.
THUS were the lurking-places of the heretics broken up by the emperor's
command, and the savage beasts they harbored (I mean the chief authors of
their impious doctrines) driven to flight. Of those whom they had deceived,
some, intimidated by the emperor's threats, disguising their real sentiments,
crept secretly into the Church. For since the law directed that search should
be made for their books, those of them who practiced evil and forbidden arts
were detected, and, these were ready to secure their own safety by
dissimulation of every kind. (1) Others, however, there were, who voluntarily
and with real sincerity embraced a better hope. Meantime the prelates of the
several churches. continued to make strict inquiry, utterly rejecting those
who attempted an entrance under the specious disguise of false pretenses,
while those who came with sincerity of purpose were proved for a time, and
after sufficient trial numbered with the congregation. Such was the treatment
of those who stood charged with rank heresy: those, however, who maintained no
impious doctrine, but had been separated from the one body through the
influence of schismatic advisers, were received without difficulty or delay.
Accordingly, numbers thus revisited, as it were, their own country after an
absence in a foreign land, and acknowledged the Church as a mother from whom
they had wandered long, and to whom they now returned with joy and gladness.
Thus the members of the entire body became united, and compacted in one
harmonious whole; and the one catholic Church, at unity with itself, shone
with full luster, while no heretical or schismatic body anywhere continued to
exist. (2) And the credit of having achieved this mighty work our
Heaven-protected emperor alone, of all who had gone before him, was able to
attribute to himself.