General Prolegomena: Constantine the Great.
§2. The First Five Years of Reign.
§2. Inherited Characteristics.
§6. Religious Characteristics.
1. Constantine and his Mother Helena .
2. Constantine the Son of a British Princess.
3. Constantine’s Leprosy Healing and Baptism by Silvester .
5. Dream concerning the Founding of Constantinople .
Chapter II.— The Preface Continued.
Chapter III.— How God honors Pious Princes, but destroys Tyrants.
Chapter IV.— That God honored Constantine.
Chapter V.— That he reigned above Thirty Years, and lived above Sixty .
Chapter VI.— That he was the Servant of God, and the Conqueror of Nations.
Chapter VII.— Comparison with Cyrus, King of the Persians, and with Alexander of Macedon.
Chapter VIII.— That he conquered nearly the Whole World.
Chapter IX.— That he was the Son of a Pious Emperor, and bequeathed the Power to Royal Sons.
Chapter X.— Of the Need for this History, and its Value for Edification.
Chapter XI.— That his Present Object is to record only the Pious Actions of Constantine.
Chapter XII.— That like Moses, he was reared in the Palaces of Kings.
Chapter XV.— Of the Persecution raised by his Colleagues.
Chapter XVII.— Of his Christian Manner of Life.
Chapter XIX.— Of his Son Constantine, who in his Youth accompanied Diocletian into Palestine.
Chapter XX.— Flight of Constantine to his Father because of the Plots of Diocletian .
Chapter XXI.— Death of Constantius, who leaves his Son Constantine Emperor.
Chapter XXIII.— A Brief Notice of the Destruction of the Tyrants.
Chapter XXIV.— It was by the Will of God that Constantine became possessed of the Empire.
Chapter XXV.— Victories of Constantine over the Barbarians and the Britons.
Chapter XXVI.— How he resolved to deliver Rome from Maxentius.
Chapter XXX.— The Making of the Standard of the Cross.
Chapter XXXI.— A Description of the Standard of the Cross, which the Romans now call the Labarum.
Chapter XXXII.— How Constantine received Instruction, and read the Sacred Scriptures.
Chapter XXXIII.— Of the Adulterous Conduct of Maxentius at Rome.
Chapter XXXIV.— How the Wife of a Prefect slew herself for Chastity’s Sake.
Chapter XXXV.— Massacre of the Roman People by Maxentius.
Chapter XXXVI.— Magic Arts of Maxentius against Constantine and Famine at Rome.
Chapter XXXVII.— Defeat of Maxentius’s Armies in Italy.
Chapter XXXVIII.— Death of Maxentius on the Bridge of the Tiber.
Chapter XXXIX.— Constantine’s Entry into Rome.
Chapter XL.— Of the Statue of Constantine holding a Cross, and its Inscription.
Chapter XLI.— Rejoicings throughout the Provinces and Constantine’s Acts of Grace.
Chapter XLII.— The Honors Conferred upon Bishops, and the Building of Churches.
Chapter XLIII.— Constantine’s Liberality to the Poor.
Chapter XLIV.— How he was present at the Synods of Bishops.
Chapter XLV.— His Forbearance with Unreasonable Men.
Chapter XLVI.— Victories over the Barbarians.
Chapter XLVIII.— Celebration of Constantine’s Decennalia.
Chapter XLIX.— How Licinius oppressed the East.
Chapter L.— How Licinius attempted a Conspiracy against Constantine.
Chapter LI.— Intrigues of Licinius against the Bishops, and his Prohibition of Synods.
Chapter LII.— Banishment of the Christians, and Confiscation of their Property.
Chapter LIII.— Edict that Women should not meet with the Men in the Churches.
Chapter LV.— The Lawless Conduct and Covetousness of Licinius.
Chapter LVI.— At length he undertakes to raise a Persecution.
Chapter LIX.— That Maximin, blinded by Disease, issued an Edict in Favor of the Christians.
Chapter II.— Demolition of Churches, and Butchery of the Bishops.
Chapter III.— How Constantine was stirred in Behalf of the Christians thus in Danger of Persecution.
Chapter VII.— That Victory everywhere followed the Presence of the Standard of the Cross in Battle.
Chapter VIII.— That Fifty Men were selected to carry the Cross.
Chapter X.— Various Battles, and Constantine’s Victories.
Chapter XI.— Flight, and Magic Arts of Licinius.
Chapter XII.— How Constantine, after praying in his Tabernacle, obtained the Victory.
Chapter XIII.— His Humane Treatment of Prisoners.
Chapter XIV.— A Farther Mention of his Prayers in the Tabernacle.
Chapter XV.— Treacherous Friendship, and Idolatrous Practices of Licinius.
Chapter XVI.— How Licinius counseled his Soldiers not to attack the Standard of the Cross.
Chapter XVII.— Constantine’s Victory.
Chapter XVIII.— Death of Licinius, and Celebration of the Event.
Chapter XIX.— Rejoicings and Festivities.
Chapter XX.— Constantine’s Enactments in Favor of the Confessors.
Chapter XXI.— His Laws concerning Martyrs, and concerning Ecclesiastical Property.
Chapter XXII.— How he won the Favor of the People.
Chapter XXIV.— Law of Constantine respecting Piety towards God, and the Christian Religion.
Chapter XXV.— An Illustration from Ancient Times.
Chapter XXVI.— Of Persecuted and Persecutors.
Chapter XXVII.— How the Persecution became the Occasion of Calamities to the Aggressors.
Chapter XXVIII.— That God chose Constantine to be the Minister of Blessing.
Chapter XXIX.— Constantine’s Expressions of Piety towards God and Praise of the Confessors.
Chapter XXXI.— Release likewise granted to Exiles in the Islands.
Chapter XXXII.— And to those ignominiously employed in the Mines and Public Works.
Chapter XXXIII.— Concerning those Confessors engaged in Military Service.
Chapter XXXVII — Lands, Gardens, or Houses, but not Actual Produce from them, are to be given back.
Chapter XXXVIII.— In what Manner Requests should be made for these.
Chapter XXXIX.— The Treasury must restore Lands, Gardens, and Houses to the Churches.
Chapter XLII.— An Earnest Exhortation to worship God.
Chapter XLIII.— How the Enactments of Constantine were carried into Effect.
Chapter XLV.— Statutes which forbade Sacrifice, and enjoined the Building of Churches.
Chapter XLVII.— That he wrote a Letter in Condemnation of Idolatry.
Chapter XLIX.— Concerning Constantine’s Pious Father, and the Persecutors Diocletian and Maximian.
Chapter LII.— The Manifold Forms of Torture and Punishment practiced against the Christians.
Chapter LIII.— That the Barbarians kindly received the Christians.
Chapter LIV.— What Vengeance overtook those who on Account of the Oracle raised the Persecution.
Chapter LVI.— He prays that All may be Christians, but compels None.
Chapter LVII.— He gives Glory to God, who has given Light by his Son to those who were in Error.
Chapter LVIII.— He glorifies him again for his Government of the Universe.
Chapter LIX.— He gives Glory to God, as the Constant Teacher of Good.
Chapter LX.— An Admonition at the Close of the Edict, that No One should trouble his Neighbor.
Chapter LXI.— How Controversies originated at Alexandria through Matters relating to Arius.
Chapter LXII.— Concerning the Same Arius, and the Melitians.
Chapter LXIII.— How Constantine sent a Messenger and a Letter concerning Peace.
Chapter LXIV.— Constantine’s Letter to Alexander the Bishop, and Arius the Presbyter.
Chapter LXV.— His Continual Anxiety for Peace.
Chapter LXVI.— That he also adjusted the Controversies which had arisen in Africa.
Chapter LXVII.— That Religion began in the East.
Chapter LXVIII.— Being grieved by the Dissension, he counsels Peace.
Chapter LXX.— An Exhortation to Unanimity.
Chapter LXXI.— There should be no Contention in Matters which are in themselves of Little Moment.
Chapter LXXIII.— The Controversy continues without Abatement, even after the Receipt of This Letter.
Chapter III.— Of his Picture surmounted by a Cross and having beneath it a Dragon.
Chapter IV.— A Farther Notice of the Controversies raised in Egypt by Arius.
Chapter V.— Of the Disagreement respecting the Celebration of Easter.
Chapter VI.— How he ordered a Council to be held at Nicæa.
Chapter VII.— Of the General Council, at which Bishops from all Nations were Present.
Chapter IX.— Of the Virtue and Age of the Two Hundred and Fifty Bishops.
Chapter X.— Council in the Palace. Constantine, entering, took his Seat in the Assembly.
Chapter XI.— Silence of the Council, after Some Words by the Bishop Eusebius.
Chapter XII.— Constantine’s Address to the Council concerning Peace.
Chapter XIII.— How he led the Dissentient Bishops to Harmony of Sentiment.
Chapter XIV.— Unanimous Declaration of the Council concerning Faith, and the Celebration of Easter.
Chapter XV.— How Constantine entertained the Bishops on the Occasion of His Vicennalia.
Chapter XVI.— Presents to the Bishops, and Letters to the People generally.
Chapter XVII.— Constantine’s Letter to the Churches respecting the Council at Nicæa.
Chapter XIX.— Exhortation to follow the Example of the Greater Part of the World.
Chapter XX.— Exhortation to obey the Decrees of the Council.
Chapter XXI.— Recommendation to the Bishops, on their Departure, to Preserve Harmony.
Chapter XXII.— How he dismissed Some, and wrote Letters to Others also his Presents.
Chapter XXIII.— How he wrote to the Egyptians, exhorting them to Peace.
Chapter XXIV.— How he wrote Frequent Letters of a Religious Character to the Bishops and People.
Chapter XXVI.— That the Holy Sepulchre had been covered with Rubbish and with Idols by the Ungodly.
Chapter XXVIII.— Discovery of the Most Holy Sepulchre.
Chapter XXX.— Constantine’s Letter to Macarius respecting the Building of the Church of our Saviour.
Chapter XXXIV.— Description of the Structure of the Holy Sepulchre.
Chapter XXXV.— Description of the Atrium and Porticos.
Chapter XXXVI.— Description of the Walls, Roof, Decoration, and Gilding of the Body of the Church.
Chapter XXXVII.— Description of the Double Porticos on Either Side, and of the Three Eastern Gates.
Chapter XXXVIII.— Description of the Hemisphere, the Twelve Columns, and their Bowls.
Chapter XXXIX.— Description of the Inner Court, the Arcades and Porches.
Chapter XL.— Of the Number of his Offerings.
Chapter XLI.— Of the Erection of Churches in Bethlehem, and on the Mount of Olives.
Chapter XLIII.— A Farther Notice of the Churches at Bethlehem.
Chapter XLIV.— Of Helena’s Generosity and Beneficent Acts.
Chapter XLV.— Helena’s Pious Conduct in the Churches.
Chapter XLVI.— How she made her Will, and died at the Age of Eighty Years.
Chapter XLVII.— How Constantine buried his Mother, and how he honored her during her Life.
Chapter XLIX.— Representation of the Cross in the Palace, and of Daniel at the Public Fountains.
Chapter L.— That he erected Churches in Nicomedia, and in Other Cities.
Chapter LI.— That he ordered a Church to be built at Mambre.
Chapter LII.— Constantine’s Letter to Eusebius concerning Mambre.
Chapter LIII.— That the Saviour appeared in this Place to Abraham.
Chapter LIV.— Destruction of Idol Temples and Images everywhere.
Chapter LVI.— Destruction of the Temple of Æsculapius at Ægæ.
Chapter LVII.— How the Gentiles abandoned Idol Worship, and turned to the Knowledge of God.
Chapter LIX.— Of the Disturbance at Antioch by Eustathius.
Chapter LXI.— The Emperor’s Letter to Eusebius praising him for refusing the Bishopric of Antioch.
Chapter LXIII.— How he displayed his Zeal for the Extirpation of Heresies.
Chapter LXIV.— Constantine’s Edict against the Heretics.
Chapter LXV.— The Heretics are deprived of their Meeting Places.
Chapter II.— Remission of a Fourth Part of the Taxes.
Chapter III.— Equalization of the More Oppressive Taxes.
Chapter V.— Conquest of the Scythians defeated through the Sign of Our Saviour.
Chapter VI.— Conquest of the Sarmatians, consequent on the Rebellion of their Slaves.
Chapter VII.— Ambassadors from Different Barbarous Nations receive Presents from the Emperor.
Chapter X.— The Writer denounces Idols, and glorifies God.
Chapter XI.— Against the Tyrants and Persecutors and on the Captivity of Valerian.
Chapter XIII.— He bespeaks his Affectionate Interest for the Christians in his Country.
Chapter XIV.— How the Zealous Prayers of Constantine procured Peace to the Christians.
Chapter XVI.— He forbids by Law the Placing his Likeness in Idol Temples.
Chapter XVII.— Of his Prayers in the Palace, and his Reading the Holy Scriptures.
Chapter XVIII.— He enjoins the General Observance of the Lord’s Day, and the Day of Preparation.
Chapter XIX.— That he directed even his Pagan Soldiers to pray on the Lord’s Day.
Chapter XX.— The Form of Prayer given by Constantine to his Soldiers.
Chapter XXI.— He orders the Sign of the Saviour’s Cross to be engraven on his Soldiers’ Shields.
Chapter XXII.— Of his Zeal in Prayer, and the Honor he paid to the Feast of Easter.
Chapter XXIII.— How he forbade Idolatrous Worship, but honored Martyrs and the Church Festivals.
Chapter XXVI.— Amendment of the Law in Force respecting Childless Persons, and of the Law of Wills.
Chapter XXVIII.— His Gifts to the Churches, and Bounties to Virgins and to the Poor.
Chapter XXIX.— Of Constantine’s Discourses and Declamations.
Chapter XXXI.— That he was derided because of his Excessive Clemency.
Chapter XXXII.— Of Constantine’s Oration which he wrote to the Assembly of the Saints.
Chapter XXXV.— Constantine’s Letter to Eusebius, in praise of his Discourse concerning Easter.
Chapter XXXVII.— How the Copies were provided.
Chapter XLII.— Constantine’s Letter to the Council at Tyre.
Chapter XLIII.— Bishops from all the Provinces attended the Dedication of the Church at Jerusalem.
Chapter XLVIII.— That Constantine was displeased with one who praised him excessively.
Chapter XLIX.— Marriage of his Son Constantius Cæsar.
Chapter L.— Embassy and Presents from the Indians.
Chapter LII.— That after they had reached Man’s Estate he was their Guide in Piety.
Chapter LIV.— Of those who abused His Extreme Benevolence for Avarice and Hypocrisy.
Chapter LV.— Constantine employed himself in Composition of Various Kinds to the Close of his Life.
Chapter LVIII.— Concerning the Building of a Church in Honor of the Apostles at Constantinople.
Chapter LIX.— Farther Description of the same Church.
Chapter LX.— He also erected his own Sepulchral Monument in this Church.
Chapter LXI.— His Sickness at Helenopolis, and Prayers respecting his Baptism.
Chapter LXIII.— How after his Baptism he rendered Thanks to God.
Chapter LXIV.— Constantine’s Death at Noon on the Feast of Pentecost.
Chapter LXV.— Lamentations of the Soldiery and their Officers.
Chapter LXVI.— Removal of the Body from Nicomedia to the Palace at Constantinople.
Chapter LXVII.— He received the same Honors from the Counts and other Officers as before his Death.
Chapter LXVIII.— Resolution of the Army to confer thence-forward the Title of Augustus on his Sons.
Chapter LXX.— His Burial by his Son Constantius at Constantinople.
Chapter LXXII.— Of the Phœnix.
Chapter LXXIII.— How Constantine is represented on Coins in the Act of ascending to Heaven.
Chapter LXXIV.— The God whom he had honored deservedly honored him in Return.
Chapter LXXV.— He surpassed all Preceding Emperors in Devotion to God.
Chapter IV.— On the Error of Idolatrous Worship.
Chapter XI.— On the Coming of our Lord in the Flesh its Nature and Cause.
Chapter XVI.
1. And now the time is come for us to proceed to the demonstration of these things; if indeed such truths require demonstration, and if the aid of testimony be needful to confirm the certainty of palpable facts. Such testimony, however, shall be here given; and let it be received with an attentive and gracious ear.
2. Of old the nations of the earth, the entire human race, were variously distributed into provincial, national, and local governments, 81 “With one shout and charge.” This does not agree with the account of the final struggle by which Licinius came into Constantine’s power, as generally given, and lends some probability to the view that after he had been captured he again revolted. “With one shout and charge.” This does not agree with the account of the final struggle by which Licinius came into Constantine’s power, as generally given, and lends some probability to the view that after he had been captured he again revolted. subject to kingdoms and principalities of many kinds. The consequences of this variety were war and strife, depopulation and captivity, which raged in country and city with unceasing fury. Hence, too, the countless subjects of history, adulteries, and rapes of women; hence the woes of Troy, and the ancient tragedies, so known among all peoples.
3. The origin of these may justly be ascribed to the delusion of polytheistic error. But when that instrument of our redemption, the thrice holy body of Christ, which proved itself superior to all Satanic fraud, and free from evil both in word and deed, was raised, at once for the abolition of ancient evils, and in token of his victory over the powers of darkness; the energy of these evil spirits was at once destroyed. The manifold forms of government, the tyrannies and republics, the siege of cities, and devastation of countries caused thereby, were now no more, and one God was proclaimed to all mankind.
4. At the same time one universal power, the Roman empire, arose and flourished, while the enduring and implacable hatred of nation against nation was now removed: and as the knowledge of one God, and one way of religion and salvation, even the doctrine of Christ, was made known to all mankind; so at the self-same period, the entire dominion of the Roman empire being vested in a single sovereign, profound peace reigned throughout the world. And thus, by the express appointment of the same God, two roots of blessing, the Roman empire, and the doctrine of Christian piety, sprang up together for the benefit of men.
5. For before this time the various countries of the world, as Syria, Asia, Macedonia, Egypt, and Arabia, had been severally subject to different rulers. The Jewish people, again, had established their dominion in the land of Palestine. And these nations, in every village, city, and district, actuated by some insane spirit, were engaged in incessant and murderous war and conflict. But two mighty powers, starting from the same point, the Roman empire, which henceforth was swayed by a single sovereign, and the Christian religion, subdued and reconciled these contending elements.
6. Our Saviour’s mighty power destroyed at once the many governments and the many gods of the powers of darkness, and proclaimed to all men, both rude and civilized, to the extremities of the earth, the sole sovereignty of God himself. Meantime the Roman empire, the causes of multiplied governments being thus removed, effected an easy conquest of those which yet remained; its object being to unite all nations in one harmonious whole; an object in great measure already secured, and destined to be still more perfectly attained, even to the final conquest of the ends of the habitable world, by means of the salutary doctrine, and through the aid of that Divine power which facilitates and smooths its way.
7. And surely this must appear a wondrous fact to those who will examine the question in the love of truth, and desire not to cavil at these blessings. 82 This is a fair appeal, applicable to his present hearers. It at least was true of Constantine’s reign, that it produced a state of relative peace and prosperity. The falsehood of demon superstition was convicted: the inveterate strife and mutual hatred of the nations was removed: at the same time One God, and the knowledge of that God, were proclaimed to all: one universal empire prevailed; and the whole human race, subdued by the controlling power of peace and concord, received one another as brethren, and responded to the feelings of their common nature. Hence, as children of one God and Father, and owning true religion as their common mother, they saluted and welcomed each other with words of peace. Thus the whole world appeared like one well-ordered and united family: each one might journey unhindered as far as and whithersoever he pleased: men might securely travel from West to East, and from East to West, as to their own native country: in short, the ancient oracles and predictions of the prophets were fulfilled, more numerous than we can at present cite, and those especially which speak as follows concerning the saving Word. “He shall have dominion from sea to sea, and from the river to the ends of the earth.” And again, “In his days shall righteousness spring up; and abundance of peace.” “And they shall beat their swords into plough-shares, and their spears into sickles: and nation shall not take up sword against nation, neither shall they learn to war any more.” 83 [Psalm lxxi. 7, 8; Isaiah ii. 4. Septuagint.—Bag.] Psalm lxxii., English version.
8. These words, predicted ages before in the Hebrew tongue, have received in our own day a visible fulfillment, by which the testimonies of the ancient oracles are clearly confirmed. And now, if thou still desire more ample proof, receive it, not in words, but from the facts themselves. Open the eyes of thine understanding; expand the gates of thought; pause awhile, and consider; inquire of thyself as though thou wert another, and thus diligently examine the nature of the case. What king or prince in any age of the world, what philosopher, legislator, or prophet, in civilized or barbarous lands, has attained so great a height of excellence, I say not after death, but while living still, and full of mighty power, as to fill the ears and tongues of all mankind with the praises of his name? Surely none save our only Saviour has done this, when, after his victory over death, he spoke the word to his followers, and fulfilled it by the event, saying to them, “Go ye, and make disciples of all nations in my name.” 84 Matt. xxviii. 19. There is an interesting various reading here, where Eusebius, with B. as against Aleph, adds something; but where B. and others have ουν, and D. and others have νυν, Eusebius has γουν. He it was who gave the distinct assurance, that his gospel must be preached in all the world for a testimony to all nations, and immediately verified his word: for within a little time the world itself was filled with his doctrine.
9. How, then, will those who caviled at the commencement of my speech be able to reply to this? For surely the force of ocular testimony is superior to any verbal argument. Who else than he, with an invisible and yet potent hand, has driven from human society like savage beasts that ever noxious and destructive tribe of evil spirits who of old had made all nations their prey, and by the motions of their images had practiced many a delusion among men? Who else, beside our Saviour, by the invocation of his name, and by unfeigned prayer addressed through him to the Supreme God, has given power to banish from the world the remnant of those wicked spirits to those who with genuine and sincere obedience pursue the course of life and conduct which he has himself prescribed? Who else but our Saviour has taught his followers to offer those bloodless and reasonable sacrifices which are performed by prayer and the secret worship of God?
10. Hence is it that throughout the habitable world altars are erected, and churches dedicated, wherein these spiritual and rational sacrifices are offered as a sacred service by every nation to the One Supreme God. Once more, who but he, with invisible and secret power, has suppressed and utterly abolished those bloody sacrifices which were offered with fire and smoke, as well as the cruel and senseless immolation of human victims; a fact which is attested by the heathen historians themselves? For it was not till after the publication of the Saviour’s Divine doctrine, about the time of Hadrian’s reign, that the practice of human sacrifice was universally abandoned.
11. Such and so manifest are the proofs of our Saviour’s power and energy after death. Who then can be found of spirit so obdurate as to withhold his assent to the truth, and refuse to acknowledge his life to be Divine? Such deeds as I have described are done by the living, not the dead; and visible acts are to us as evidence of those which we cannot see. It is as it were an event of yesterday that an impious and godless race disturbed and confounded the peace of human society, and possessed mighty power. But these, as soon as life departed, lay prostrate on the earth, worthless as dung, breathless, motionless, bereft of speech, and have left neither fame nor memorial behind. For such is the condition of the dead; and he who no longer lives is nothing: and how can he who is nothing be capable of any act? But how shall his existence be called in question, whose active power and energy are greater than in those who are still alive? And though he be invisible to the natural eye, yet the discerning faculty is not in outward sense. We do not comprehend the rules of art, or the theories of science, by bodily sensation; nor has any eye yet discerned the mind of man. Far less, then, the power of God: and in such cases our judgment is formed from apparent results.
12. Even thus are we bound to judge of our Saviour’s invisible power, and decide by its manifest effects whether we shall acknowledge the mighty operations which he is even now carrying on to be the works of a living agent; or whether they shall be ascribed to one who has no existence; or, lastly, whether the inquiry be not absurd and inconsistent in itself. For with what reason can we assert the existence of one who is not? Since all allow that that which has no existence is devoid of that power, and energy, and action, for these are characteristics of the living, but the contrary is characteristic of the dead.