Eusebius, EH.10.8-9: Constantine: Most Mighty Victor

 

Note: This episode concludes this series. It is Episode 126 of 126. The series began on 2/19/19.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 10, chapter 8-9.

Notes and Commentary:

These final two chapters in the EH describe the Emperor Constantine’s final victory over his rival Licinius to unite the Roman empire and to ensure peace and security for the Christians.

Chapter 8 describes the intrigues of Licinius against Constantine and the Christian community. Eusebius notes that although Constantine acted graciously toward Licinius, who stood second in rank to him, even giving his sister in marriage to Licinius, he rejected this good will and rebelled against Constantine. In the end, however, God proved to be Constantine’s “Friend and Protector and Guardian.”

In his rebellion, the ire of Licinius was not just aimed at Constantine but also against the Christians. Eusebius notes that Licinius first drove Christians from his palace and then deprived Christian soldiers in his army of their rank.

He also passed various unjust ordinances, including a law that forbade the humane distribution of food to those who were imprisoned. He banished or arrested various men of nobility and high-esteem. Eusebius also accuses Licinius of immorality in his abuse of many married women and unwedded girls to satisfy his “unbridled lust,” calling him a “drunken old dotard.”

In the final stages of his “madness” Licinius struck against the bishops, putting some to death, and against the churches, throwing them down “from top to bottom” or shutting them up. Some of those put to death had their bodies cut to pieces with the sword and the pieces of their body were cast in the sea as “food for fishes.” Many of the men of God fled again to the fields, deserts, glens, and mountains to escape this persecution.

Chapter 9 notes how Constantine defeated Licinius. The “humane” Emperor and his son, Crispus, stretched out “the right hand of salvation” by going into battle against “the haters of God” and quickly won the victory.

Oulton explains in a footnote: “Licinius was defeated first at Adrianople, 3 July and secondly, when he had fled to Byzantium and had been forced to cross the Straits at Chrysopolis (Scutari), September 18 or 20, 324. Shortly afterwards, Constantine had him put to death” (476-477, n. 1).

The “pictures and honours” of Licinius were disgraced, and he was “cast down prostrate.”

Constantine, the “most mighty Victor,” “recovered the East” and “formed the Roman Empire, as in the days of old, into a single, united whole.” The populace had all fear taken away and celebrated the victory with “brilliant festivals,” as “all things were filled with light.” Praise was given first to God and then to Constantine and his sons.

Conclusion:

Eusebius ends the EH with this narrative of the triumph of Constantine over Licinius and with the peace of the Christians in the Roman Empire established. By AD 380, Christianity will be made the official religion of the Empire by the Edict of Thessalonica issued by the Emperor Theodosius. It continues to be debated today whether Constantine’s embrace and protection of the church was a blessing or detriment to the Christian movement.

JTR

Eusebius, EH.10.6-7: Constantine's Largess to Christians of Africa

 

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 10, chapter 6-7.

Notes and Commentary:

These chapters present two more imperial letters (one each respectively) relating to privileges being granted to Christians following the end of persecution against them.

Chapter 6 provides a copy of a letter from Constantine to Caecilian bishop of Carthage, in which he informs the bishop that he has ordered three thousand folles be given to the churches. Oulton notes: “The follis was originally a small bag of coins, but afterwards came to denote a coin itself, the double denarius” (461, n. 2). He also tells Caecilian that if he has any trouble from any in his government who oppose the Christians he should go to Anulinus, the proconsul, and Patricius, the “Vicar of the Prefects,” to report this.

Chapter 7 is a letter from the emperor to Anulinus, proconsul of Africa, in which he orders Anulinus, that the “presidents of the church” (“clerics”) “be kept absolutely free from public offices” so that they can devote their time to performing the worship services of God, in which “they confer incalculable benefit on the affairs of the State.”

Conclusion:

These chapters continue to show the benefits and privileges that came to Christians during the rule of Constantine. We might paraphrase a line from song in the musical Hamilton, “It must be nice to have Constantine on your side.” In the long run, this will prove to be something of a mixed blessing for Christians. They were freed from persecution, but we see their affairs becoming entangled with the state.

JTR

Eusebius, EH.10.5: The Edict of Milan

 

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 10, chapter 5.

Notes and Commentary:

This chapter contains four important ordinances and letters, translated from the original Latin into Greek, from the emperors Constantine and Licinius relating to the Christians.

The first is known as “The Edict of Milan” (313). It grants freedom of worship not only to Christians but to all Romans. It explicitly states, “we have granted to these same Christians free and unrestricted authority to observe their own form of worship.”

It also stipulates that any property (like churches) taken from the Christians without compensation should be freely restored to them.

The second is an ordinance addressed to Anulinus, proconsul of Africa. It stipulates that property taken from the churches be restored to them, “whether gardens or building or whatsoever belonged to these churches by right.”

The third is an imperial letter from Constantine to Miltiades, bishop of Rome, and to one named Mark. It calls for a synod or meeting of bishops in Rome to address controversy relating to Caecilian, bishop of Carthage, and to assure that there is no schism in the church. Oulton explains that this referred to the so-called Donatist controversy that was arising in Africa: “The Donatists (so called from a bishop of theirs, Donatus) alleged that Caecilian had been consecrated by a bishop (Felix) who in the Diocletian persecution had proved himself a traditor, i.e., had surrendered up Scriptures to the pagan authorities. Hence they held that Caecilian’s consecration was invalid; and by appointing a bishop of their own in his stead began what is known as the Donatist schism” (454-455, n. 1).

The fourth is an imperial letter from Constantine to Chrestus, bishop of Syracuse, relating to the Council of Arles (314). It calls for a synod of bishops to meet in Arles by the Kalends of August (the first day of August). The purpose of the meeting was to continue to address problems relating to the Donatus schism.

Conclusion:

This chapter provides an important historical record of the religious freedom that came to the Christians (and pagans also) under Constantine with the Edict of Milan. It also gives insight into the rise of the Donatist controversy and of imperial intervention into the life of the church to address schism. The Council of Arles (314) will be a forerunner to the Council of Nicea (325).

JTR

Eusebius, EH.9.9: Constantine Defeats the Tyrant Maxentius

  

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 9, chapter 9.

Notes and Commentary:

This chapter describes the beginning of the dissolution of the Roman Tetrarchy with the rise of Constantine and Licinius against the tyrants, Maxentius (in the West) and Maximin (in the East), a process which would eventually result in Constantine’s consolidation of power as sole emperor and his tolerance and favor extended to Christians.

Eusebius suggests that Constantine and Licinius, “both honored for their understanding and piety”, were driven by divine providence to oppose the tyrants, noting that Licanius would also eventually “become mad.”

He describes how Constantine came with full force through Italy to liberate the city of Rome from tyranny. Maxentius and his forces met Constantine at a bridge made by the joining of boats (The Battle of Milvian Bridge, October 28, 312). The bridge collapsed and Maxentius and his men were drowned and defeated. Eusebius is quick to draw a parallel to Moses’s victory over the Egyptians at the Red Sea: “the horse and his rider hath he thrown into the sea” (Exod 15:1).

Constantine then entered Rome in triumph. He ordered a statue be set up with him holding a cross (“a memorial of the Savior’s passion”) in his right hand, bearing, in part, the inscription, “By this salutary sign, the true proof of bravery, I saved and delivered your city from the yoke of the tyrant….”

Note: Though not mentioned here, in his Life of Constantine, Eusebius says that before the battle Constantine had a vision of the cross in heaven with the inscription, “In this sign conquer” (Vita Constantini, 1.28).

After this victory, Constantine and Licinius issued “a most perfect law in the fullest terms on behalf of the Christians.”

Maximin, the tyrant of the East, still standing and seeing the shifting of circumstances, issued an epistle, quoted by Eusebius, attempting to spin himself as having been tolerant of the Christians, despite his previous edicts against them.

According to Eusebius, reading this epistle, no one saw Maximin as truthful or trustworthy. The Christians did not yet dare to assemble in public, sensing that Maximin, a “monster of iniquity,” was resolved not to offer them toleration.

Conclusion:

Eusebius presents the rise of Constantine as the beginning of the end of persecution against the Christians. One tyrant (Maxentius) was disposed and one more remained to be disposed (Maximin). Hope is on the horizon.

JTR