Eusebius remained in the Emperor's favour throughout this time and more than once was exonerated with the explicit approval of the Emperor Constantine. Eusebius’ compromising stand at Nicaea apparently reflected a … Eusebius took part in the expulsion of Athanasius of Alexandria (335), Marcellus of Ancyra (c. 336), and Eustathius of Antioch (c. 337). Shortly after the Great Persecution ended, around the time of Constantine’s conversion and the Edict of Milan, Eusebius was elected Bishop of Caesarea (around A.D. 315), where he served for many years until his death. To have access to the original text and the translation, log in or create new account. In addition, the figure of Moses also provided Eusebius with justification for “behaviour that appeared to contradict traditional Christian views on the taking of life” (Hollerich, “The Comparison,” p. 81). There, serving as theological adviser to Constantine I, Eusebius extolled the emperor’s efforts to unify Christian doctrine. Moses). Drawing on the popular themes of jubilation, happiness, and prosperity which were typical of imperial panegyric, the passage asserts that the prosperous future of Rome is now looked forward to by its populace, who have been restored to their former glory and released from tyrannical rule (see Cameron and Hall, Life of Constantine, p. 218). The description of Constantine’s entry into Rome that is given here is an expanded version of the one found in n Ecclesiastical History IX.9.9. Little is known of Eusebius since much of his work is lost, and no copies remain of a a biography of Eusebius by Acacius. Comments are closed. Pagans, as well as Christians, would comprehend the comparison of Constantine with Moses, as it had featured in various works (Cameron and Hall, Life of Constantine, p. 33). He was a prominent personality during the period when Christianity was recognized by Constantine the Great, ending the persecutions, and he participated in the First Council of Nicea.He is famous for his writings, particularly his Church History or Ecclesiastical History (Historia Ecclesiastica). It was never completed due to the death of Eusebius in 339. This English translation is the first based on modern critical editions. This said, some early Christian authors did try to represent the Christians as a people, or even a “race” (genos) (see, for example, the commentary on Athenagoras of Athens, Supplication for the Christians I). This recalls the descriptions of Augustus, who famously did not want to be known as “Lord” (dominus), and was said to have refused temples solely dedicated to him, especially in the city of Rome itself, melting down statues of himself and donating the funds to Apollo (Suetonius, Augustus 52-53). Like Moses, Constantine destroyed the tyrants, i.e. Lees „Life of Constantine“ door Eusebius of Caesarea verkrijgbaar bij Rakuten Kobo. Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures. Hello Select your address All Hello, Sign in. Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures. However, the emperor, knowing that his help had come from God, the “author (αἴτιος, aitios) of his victory (νίκη, nikē),” did not indulge in these acclamations. The Life of the Blessed Emperor Constantine. Eusebius of Caesarea (/juːˈsiːbiəs/; Greek: Εὐσέβιος, Eusébios; AD 260/265 – 339/340), also known as Eusebius Pamphili, was a Greek historian of Christianity, exegete, and Christian polemicist. There is a double notion of peoplehood implied here, although not stated explicitly, as while it was the existing Christian people who had particularly suffered under the previous rulers, the presentation of Constantine in the text more generally is as a divinely chosen leader who will lead the Roman people as a whole to the true religion of Christ.The idea of the Christians as a “people” does not really appear explicitly in the New Testament, and even before Caracalla’s edict of 212 CE many Christians were Romans, or belonged to a different ethnè. It happens, through the favoring providence of God our Saviour, that great numbers have united themselves to the most holy church in the city which is called by my name. The relationship between Constantine and Christ, and Constantine and the Roman senate and the Roman people in general was made apparent, Eusebius tells us, when the emperor ordered a trophy of Christ’s passion to be set up in the hand of a statue of himself (I.40; this is understood by many to refer to the famous Colossus of Constantine). Trackback URI | Search. How Constantine, like Moses, freed his people from tyranny with God’s help. Throughout his life Eusebius also wrote apologetic works, commentaries on the Bible, and works explaining the parallels and discrepancies in the Gospels. In 296 he was in Palestine and saw Constantine who visited the country with Diocletian. A. Cameron and S.G. Hall, Eusebius’ Life of Constantine. In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … Eusebius of Caesarea was the bishop of Caesarea in Palestine during the early fourth century. For example, see the commentary on the Arch of Constantine, whose inscription states that Constantine “avenged the state in just battle from the tyrant and all his adherents” (see also on the theme of Constantine as a liberator from tyranny Life of Constantine I.39; Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE)).This particular aspect of Constantinian propaganda is here taken up by Eusebius and given an obvious Christian infusion, with Constantine compared to the most famous biblical figure who led his people away from tyrannous rule with the help of the Supreme God. Life of Constantine: Vita Constantini: Eusebius of Caesarea: Amazon.sg: Books. As Hollerich recognises, then, by applying the Moses typology to Constantine, Eusebius effectively implies a link also between Christ and the emperor (“Religion and Politics,” p. 317-324). Moreover, XXXIII.4 of the Apology offers a curious illustration of Tertullian’s point by evoking the image of a Roman triumph, where the emperor on a chariot partakes in a procession celebrating and displaying all that he has captured and conquered in battle. Indeed, the similarity between Augustus and Constantine is implied in artistic representations of the latter, which looked to represent Constantine as “a new Augustus” who would usher in a new age of glory and prosperity for the Roman people (Jaś Elsner, Imperial Rome, p. 61; see the commentary on the Colossus of Constantine). Eusebius remained in the emperor’s favour, and, after Constantine’s death in 337, he wrote his Life of Constantine, a panegyric that Indeed, the Ecclesiastical History I.2.4 declares that Moses is the prophet who told of Christ’s coming, and in his Preparation for the Gospel and Proof of the Gospel, Moses himself is compared to Christ (this of course is not specific to Eusebius; the author of the Gospel of Matthew sustains a presentation of Jesus as the new Moses). The expansion of the empire under Constantine, and the ‘godliness’ of his conduct, Eusebius of Caesarea, Life of Constantine I.12Author(s) of this publication: Kimberley FowlerPublishing date: Thu, 06/28/2018 - 15:05URL: https://www.judaism-and-rome.org/eusebius-caesarea-life-constantine-i12Visited: Thu, 01/21/2021 - 01:50, Copyright ©2014-2019, All rights reserved About the project - ERC Team - Conditions of Use, Re-thinking Judaism’s Encounter with the Roman Empire. This document has been generated from XSL (Extensible Stylesheet Language) source with RenderX XEP Formatter, version 3.7.3 Client Academic. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. Eusebius, Bishop of Caesarea . Eusebius of Caesarea (c. AD 263–339) also called Eusebius Pamphili, was a Roman historian. Moses is clearly an important figure to Eusebius. Eusebius’ Vita Constantini (henceforth VC) can be considered the starting point for the study of all aspects of the reign of the fourth century Roman emperor Constantine I., known to history as Constantine the Great.Cameron and Hall’s translation, based on the text of Winkelmann, supersedes the nineteenth century English translation of S. Bagster which was later revised by E.C. In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … On the presentation of Constantine in this passage as a soteriological figure, we might compare here the inscription which Eusebius claims was beneath a statue of the emperor in Rome, possibly his famous Colossus, which states that through Christ, Constantine freed the people of Rome from tyranny, and restored the senate. This express acknowledgment of his purpose by the uathor has often not been taken into account by the critics, misled perhaps by the Latin title Vita Constantini under which the panegyric is commonly known. Drawing on the popular themes of jubilation, … Des milliers de livres avec la livraison chez vous en 1 jour ou en magasin avec -5% de réduction . Other sources connected with this document: Eusebius of Caesarea, Life of Constantine I.39. Beneath this statue, Eusebius describes an inscription, which read as follows: “Through this sign of salvation, which is the true symbol of goodness, I rescued your city and freed it from the tyrant’s yoke, and through my act of liberation I restored the senate and people of Rome to their ancient renown and splendor” (translation by Arthur Cushman McGiffert, in Nicene and Post-Nicene Fathers, p. 564; in addition to the Life of Constantine I.40, see also Ecclesiastical History IX.9.11). In the same way as Moses, who was raised in Egypt at Pharaoh’s court, Constantine was also brought up in an enemy palace, that of Diocletian in Nicomedia. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. Together with Pamphilus, he was a scholar of the Biblical canon. Created by JRZ. Eusebius of CaesareaThe Life of the Blessed Emperor Constantine. Averil Cameron and Stuart Hall have claimed that this is “the most obvious device used by Eusebius in the Life of Constantine to bring home his ideological message,” as Eusebius wishes for the reader to “regard Constantine’s reign as divinely ordained in the same way as Moses was chosen to lead his people out of Egypt and receive the law” (Cameron and Hall, Life of Constantine, p. 35 and 28 respectively for the quotations). One of the purposes of our passage, therefore, is to show that the miracles shown to Constantine, which have been verified by eye-witnesses, prove the legitimacy of the stories about Moses (Cameron and Hall, Life of Constantine, p. 192). S interpretation of Moses from the criticisms of Porphyry the tyrants, i.e translation. Cameron eusebius of caesarea life of constantine S.G. Hall, Eusebius draws a comparison between Constantine and God ’ interpretation... 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