The Oration

of

the emperor constantine,

which he addressed

“to the assembly of the saints.”

Chapter I.—  Preliminary Remarks on the Feast of Easter: and how the Word of God, having conferred Manifold Benefits on Mankind, was betrayed by his Beneficiaries. 

That light which far outshines the day and sun, first pledge of resurrection, and renovation of bodies long since dissolved,  1  Literally “recently” or “not long since,” and so it is rendered by Tr. 1709, Stroth, Molzberger, Valesius (“nuper”), and Portesius. Christophorson and Cousin avoid the awkwardness by circumlocution or simple omission, while our translator shows his one characteristic excellence of hitting nearly the unliteral meaning in a way which is hard to improve. Literally “recently” or “not long since,” and so it is rendered by Tr. 1709, Stroth, Molzberger, Valesius (“nuper”), and Portesius. Christophorson and Cousin avoid the awkwardness by circumlocution or simple omission, while our translator shows his one characteristic excellence of hitting nearly the unliteral meaning in a way which is hard to improve. the divine token  2  The assembly referred to was the Council of Nicæa. Constantine’s vicennial celebration was held at Nicomedia during the session of the Council at Nicæa (July 25), according to Hieronymus and others, but celebrated again at Rome the following year. The speech of Eusebius on this occasion is not preserved. Valesius thinks the one spoken of in the V. C. 3. 11, as delivered in the presence of the council, is the one referred to. The assembly referred to was the Council of Nicæa. Constantine’s vicennial celebration was held at Nicomedia during the session of the Council at Nicæa (July 25), according to Hieronymus and others, but celebrated again at Rome the following year. The speech of Eusebius on this occasion is not preserved. Valesius thinks the one spoken of in the V. C. 3. 11, as delivered in the presence of the council, is the one referred to. of promise, the path which leads to everlasting life—in a word, the day of the Passion—is arrived, best beloved doctors, and ye, my friends who are assembled here, ye blessed multitudes, who worship him who is the author of all worship, and praise him continually with heart and voice, according to the precepts of his holy word. But thou, Nature,  3  This oration is the one appended by Eusebius to this Life of Constantine, and given in this translation (cf. V. C. 4. 46). This oration is the one appended by Eusebius to this Life of Constantine, and given in this translation (cf. V. C. 4. 46). parent of all things, what blessing like to this hast thou ever accomplished for mankind? Nay rather, what is in any sense thy workmanship, since he who formed the universe is himself the author of thy being? For it is he who has arrayed thee in thy beauty; and the beauty of Nature is life according to Nature’s laws. But principles quite opposed to Nature have mightily prevailed; in that men have agreed in withholding his rightful worship from the Lord of all, believing that the order of the universe depended, not on his providence, but, on the blind uncertainty of chance: and this notwithstanding the clearest announcement of the truth by his inspired prophets, whose words should have claimed belief, but were in every way resisted by that impious wickedness which hates the light of truth, and loves the obscure mazes of darkness. Nor was this error unaccompanied by violence and cruelty, especially in that the will of princes encouraged the blind impetuosity of the multitude, or rather itself led the way in the career of reckless folly. Such principles as these, confirmed by the practice of many generations, became the source of terrible evils in those early times: but no sooner had the radiance of the Saviour’s presence appeared, than justice took the place of wrong, a calm succeeded the confusion of the storm, and the predictions of the prophets were all fulfilled. For after he had enlightened the world by the glorious discretion and purity of his character, and had ascended to the mansions of his father’s house, he founded his Church on earth, as a holy temple of virtue, an immortal, imperishable temple, wherein the worship due to the Supreme Father and to himself should be piously performed. But what did the insane malice of the nations hereupon devise? Their effort was to reject the grace of Christ, and to ruin that Church which was ordained for the salvation of all, though they thus ensured the overthrow of their own superstition.  4  [In the text it is ὁ λόγος, “my power of speech, or of description, much desires,” and so throughout this preface: but this kind of personification seems scarcely suited to the English idiom.—Bag.] This usage of Logos is most interesting. Both he and his friend, the emperor, are fond of dwelling on the circles of philosophical thought which center about the word Logos (cf. the Oration of Constantine, and especially the Vicennial Oration of Eusebius). “My Logos desires” seems to take the place in ancient philosophical slang which “personality” or “self” does in modern. In ancient usage the word includes “both the ratio and the oratio” (Liddell and Scott), both the thought and its expression, both reasoning and saying,—the “internal” and “expressed” of the Stoics, followed by Philo and early Christian theology. He seems to use it in the combined sense, and it makes a pretty good equivalent for “personality,” “my personality desires,” &c. The idiom is kept up through the chapter. [In the text it is ὁ λόγος, “my power of speech, or of description, much desires,” and so throughout this preface: but this kind of personification seems scarcely suited to the English idiom.—Bag.] This usage of Logos is most interesting. Both he and his friend, the emperor, are fond of dwelling on the circles of philosophical thought which center about the word Logos (cf. the Oration of Constantine, and especially the Vicennial Oration of Eusebius). “My Logos desires” seems to take the place in ancient philosophical slang which “personality” or “self” does in modern. In ancient usage the word includes “both the ratio and the oratio” (Liddell and Scott), both the thought and its expression, both reasoning and saying,—the “internal” and “expressed” of the Stoics, followed by Philo and early Christian theology. He seems to use it in the combined sense, and it makes a pretty good equivalent for “personality,” “my personality desires,” &c. The idiom is kept up through the chapter. Once more then unholy sedition, once more war and strife prevailed, with stiff-neckedness, luxurious riot, and that craving for wealth which now soothes its victims with specious hope, now strikes them with groundless fear; a craving which is contrary to nature, and the very characteristic of Vice herself. Let her, however, lie prostrate in the dust, and own the victorious power of Virtue; and let her rend and tear herself, as well she may, in the bitterness of repentance. But let us now proceed to speak of topics which pertain to the Divine doctrine.