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). As Cameron and Hall have highlighted, the entire Life of Constantine can be understood as structured around the three forty-year phases of Moses’s life: 1) birth and upbringing; 2) the freeing of the leaders’ persecuted people; and 3) the provision of laws, overthrowing of idolatry, and building of the tabernacle (Constantine builds himself a tabernacle to pray in in II.12; see Life of Constantine, p. 193). A reading from EUSEBIUS PAMPHILUS OF CAESAREA, THE LIFE OF THE BLESSED EMPEROR CONSTANTINE, beginning in CHAPTER XXVI: [For use on the Victory Feast of Saxa Ruba, Order of Centurions] CONSTANTINE regarded the entire world as one immense body, and perceived that the head of it all, the royal city of the Roman empire, was bowed down by the weight of a tyrannous oppression … To have access to the original text and the translation, log in or create new account. Trackback URI | Search. 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. The passage essentially acts within Eusebius’s narrative as proof of the emperor’s piety and devotion to the Christian God who had enabled him to succeed in battle and emerge victorious as the sole ruler of the empire. Eusebius’s description of Constantine’s triumph shows the total reversal of the old relationship between Christianity and Rome, which as we have seen represented in Tertullian, was one of tension, in which the empire did not acknowledge the role played by the Christian God in its success. In addition to detailing the religious policies of the Roman Empire under Constantine, Eusebius … This document has been generated from XSL (Extensible Stylesheet Language) source with RenderX XEP Formatter, version 3.7.3 Client Academic. Just as Moses did in Egypt, Constantine also learnt wisdom at Diocletian’s court. For a general introduction to the Life of Constantine, please see the commentary on I.8. It was never completed due to the death of Eusebius in 339. Read More Eusebius took part in the expulsion of Athanasius of Alexandria (335), Marcellus of Ancyra (c. 336), and Eustathius of Antioch (c. 337). In this passage, Eusebius draws a comparison between the emperor Constantine and Moses. The Life of the Blessed Emperor Constantine. How the Market-Town of Gaza was made a City for its Profession of … 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). When the emperor went to sleep, his brain molecules vibrating to the forms of his late intense thought, he inevitably dreamed, and dreaming naturally confirmed his thought. 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. Life of Constantine (Vita Constantini) is a panegyric written in honor of Constantine the Great by Eusebius of Caeserea in the 4th century AD. Moreover, his comment that most reject the story as fiction, implies that he has in mind a non-Christian audience. 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. Together with Pamphilus, he was a scholar of the Biblical canon. Des milliers de livres avec la livraison chez vous en 1 jour ou en magasin avec -5% de réduction . This said, as Hollerich states, the choosing of a “biblical exemplum” would have “special appeal for a Christian audience,” in a way that figures such as Alexander and Cyrus could not (“Myth and History,” p. 425). Tertullian claims that these glorious displays of the emperor’s power and authority bestow on him such a high degree of honour that it is necessary for a (hypothetical) voice to remind him that he is “but a man.” In Eusebius’s description, Constantine plays down the acclamations of the Roman people and the senate, who are eager to lavish praise upon him. Recent Additions; Website Contents; Tools. How the Copies were provided. This is part of a sustained comparison between the two figures that appears throughout the Life of Constantine, whereby the emperor is modelled after the patriarch in a bid to portray him as a divinely sanctioned leader and legislator (on Constantine and Moses, see the commentary on I.12). This English translation is the first based on modern critical editions. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine by Eusebius Pamphilius. A. Cameron and S.G. Hall, Eusebius’ Life of Constantine. 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. As Hollerich recognises, then, by applying the Moses typology to Constantine, Eusebius effectively implies a link also between Christ and the emperor (“Religion and Politics,” p. 317-324). The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. He was in Caesarea when Agapius was bishop and became friendly with Pamphilus of Caesarea, with whom he seems to have studied the text of the Bible, with the aid of Origen's Hexapla,and commentaries collected by Pamphilus… While in Tertullian’s day the emperor’s triumphs were viewed as idolatrous spectacles, where the emperor was venerated unduly, and God’s hand in Rome’s success was ignorantly unrecognised, Constantine’s triumph is described by Eusebius as the glorious moment at which the emperor played down his own achievements, and recognised God’s role in his triumph. Eusebius remained in the emperor’s favour, and, after Constantine’s death in 337, he wrote his Life of Constantine, a panegyric that He became the bishop of Caesarea Maritima about 314 AD. Eusebius of Caesarea in Palestine (the Roman empire offered many cities with the name), sometimes known as 'Pamphilus' or the 'son of Pamphilus,' was born a little after A.D. 260, became bishop of Caesarea about 313 and lived there until his death in 339. 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. No Responses yet . 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). Eusebius invokes scripture in his description of Moses’s upbringing, but does not cite it directly (see Exodus 1:22-2:10, and Acts 7:18-23). Little is known of Eusebius since much of his work is lost, and no copies remain of a a biography of Eusebius by Acacius. Retrouvez Life of Constantine: Vita Constantini et des millions de livres en stock sur Amazon.fr. 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). Eusebius of Caesarea (c. AD 263–339) also called Eusebius Pamphili, was a Roman historian. In Eusebius of Caesarea …in 337, he wrote his Life of Constantine, a panegyric that possesses some historical value, chiefly because of its use of primary sources. The tone somewhat seems to be giving high praise to Constantine commenting on the deeds of Constantine. There, serving as theological adviser to Constantine I, Eusebius extolled the emperor’s efforts to unify Christian doctrine. Victor Constantinus, Maximus Augustus, to Eusebius. (New York, The Christian literature company, etc., etc, 1890) (page images at HathiTrust) Moreover, we see the Christianisation of one of Rome’s most prominent symbolic traditions, the triumphal entry into the city after a successful military campaign (for one detailed description of such an event, see the commentary on Ovid, Tristia IV.2.1-74, where the poet imagines the glory of Tiberius’s triumph after his return from Germany in 7 BCE) . Life of Constantine: Vita Constantini: Eusebius of Caesarea: Amazon.sg: Books. 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). Life of Constantine, Eusebius, Charles River Editors. As Sabrina Inowlocki explains, Eusebius inherited from writers such as Philo and Clement of Alexandria the notion that Moses was an “ideal political leader, prophet, legislator and priest” (“Eusebius’s Appropriation,” p. 242). The Life of the Blessed Emperor Constantine was penned shortly after the emperor's death in AD 337 by the great Church historian Eusebius Pamphilus, bishop of Caesarea. This notion of the Roman people being freed from tyranny can also be compared to the propaganda of Augustus, who presents himself as the restorer of the Republic and the liberator of the Roman people in the Res Gestae: “I raised an army by means of which I restored liberty to the republic, which had been oppressed by the tyranny of a faction” (1.1). Eusebius of Caesarea. How Constantine, like Moses, freed his people from tyranny with God’s help. It was never completed due to the death of Eusebius in 339. Other sources connected with this document: “Myth and History in Eusebius’ De Vita Constantini: “Religion and Politics in the Writings of Eusebius: Reassessing the First ‘Court Theologian’”, “The Comparison of Moses and Constantine in Eusebius of Caesarea’s, “Eusebius’s Appropriation of Moses in an Apologetic Context”, Moses in Biblical and Extra-Biblical Traditions, about Eusebius of Caesarea, Life of Constantine I.39, about Eusebius of Caesarea, Life of Constantine I.8, about Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE), Nummus depicting the head of Constantine and the labarum spearing a snake (337 CE), Relief panels, round reliefs and frieze over left (west) arch, from south, Round reliefs and frieze over right (east) arch, from south, Detail of relief panel, south side, right panel of left arch, Detail of north plinth on second column from east, viewed from east, with Victoria (left) and prisoners (right), Round relief, south side, far left, showing the departure for the hunt, West: Profectio (departure for the battle from Milan), South West, Obsidio (the Siege of Verona), South east: Proelium (Constantine’s troops defeating Maxentius’s army in battle), East: Ingressus (Constantine and his troops march into Rome), North East: Oratio (Constantine’s speech to the citizens of Rome), North West: Liberalitas (Constantine distributes money to the Roman people), Eusebius of Caesarea, Life of Constantine I.12. He became acquainted with the presbyter Dorotheus in Antioch and probably received exegetical instruction from him. To have access to the original text and the translation, log in or create new account. Lees „Life of Constantine“ door Eusebius of Caesarea verkrijgbaar bij Rakuten Kobo. Other sources connected with this document: Eusebius of Caesarea, Life of Constantine I.39. The emperor Constantine is celebrated as a saint in the Orthodox Church, although not the Western Church. 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). Noté /5. Moses). 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