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The Oration of the Emperor Constantine
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) the divine token(2) 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) 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) 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.
Chapter II. An Appeal to the Church and to His Hearers to Pardon and Correct the Errors of His Speech.
Hear then, thou master(5) of the ship, possessor of virgin purity, and thou Church, the cherisher of tender and inexperienced age, guardian of truth and gentleness, through whose perennial fountain the stream(6) of salvation flows! Be ye also indulgent, my hearers, who worship God sincerely, and are, therefore, the objects of his care: attending, not to the language, but to the truth of what is said; not to him who speaks, but rather to the pious zeal which hallows his discourse! For what will be the use of words when the real purpose of the speaker remains unknown? It may be, indeed, that I essay great things; the love of God which animates my soul, a love which overpowers natural reserve, is my plea for the bold attempt. On you, then, I call, who are best instructed in the mysteries of God, to aid me with your counsel, to follow me with your thoughts, and correct whatever shall savor of error in my words, expecting no display of perfect knowledge, but graciously accepting the sincerity of my endeavor. And may the Spirit of the Father and the Son accord his mighty aid, while I utter the words which he shall suggest to speech or thought.(7) For if any one, whether in the practice of eloquence, or any other art, expects to produce a finished work without the help of God, both the author and his efforts will be found alike imperfect; while he has no cause to fear, no room for discouragement,(8) who has once been blessed with the inspiration of Heaven. Wherefore asking your indulgence for the length of this preface, let us attempt the theme in its utmost scope.(9)
Chapter III. That God is the Father of the Word, and the Creator of All Things; And that Material Objects Could Not Continue to Exist, Were Their Causes Various.
God, who is ever above all existence, and the good which all things desire, has no origin, and therefore no beginning, being himself the originator(10) of all things which receive existence. But he who proceeds from him is again united to him; and this separation from and union with him is not local, but intellectual in its character. For this generation was accompanied by no diminution of the Father's substance (as in the case of generation by seed); but by the determining act of foreknowledge God manifested a Saviour presiding over(11) this sensible world, and all created things therein.(12) From hence, then, is the source of existence and life to all things which are within the compass of this world; hence proceed the soul, and every sense;(13) hence those organs through which the sense-perceptions are perfected. What, then, is the object of this argument? To prove that there is One director of all things that exist, and that all things, whether in heaven or on earth, both natural and organized bodies,(14) are subject to his single sovereignty. For if the dominion of these things, numberless as they are, were in the hands, not of one but of many, there must be a partition and distribution of the elements, and the old fables would be true;(15) jealousy, too, and ambition, striving for superior power, would destroy the harmonious concord of the whole, while each of the many masters would regulate in a manner different from the rest the portion subject to his control. The fact, however, that this universal order is ever one and the same, is the proof that it is under the care of a superior power, and that its origin cannot be ascribed to chance. Else how could the author of universal nature ever be known? To whom first, or last, could prayers and supplications be addressed? Whom could I choose(16) as the object of my worship, without being guilty of impiety towards the rest? Again, if haply I desired to obtain some temporal blessing, should I not, while expressing my gratitude to the Power who favored my request, convey a reproach to him who opposed it? Or to whom should I pray, when desiring to know the cause of my calamity, and to obtain deliverance? Or let us suppose that the answer is given by oracles and prophecies, but that the case is not within the scope of their authority, being the province of some other deity.(17) Where, then, is mercy? where is the provident care of God for the human race? Unless, indeed, some more benevolent Power, assuming a hostile attitude against another who has no such feeling, be disposed to accord me his protection. Hence anger, discords, mutual censure, and finally universal confusion, would ensue, while each departed from his proper sphere of action, dissatisfied, through ambitious love of power, with his allotted portion. What, then, would be the result of these things? Surely this discord among the heavenly powers would prove destructive to the interests of earth: the orderly alternation of times and seasons would disappear; the successive productions of the earth would be enjoyed no more: the day itself, and the repose of night which follows it, would cease to be. But enough on this subject: let us once more resume that species of reasoning which admits of no reply.
Chapter IV. On the Error of Idolatrous Worship.
Whatever has had a beginning, has also an end. Now that which is a beginning in respect of time, is called a generation: and whatever is by generation is subject to corruption, and its beauty(18) is impaired by the lapse of time. How, then, can they whose origin is from corruptible generation, be immortal? Again, this supposition has gained credit with the ignorant multitude, that marriages, and the birth of children, are usual among the gods. Granting, then, such offspring to be immortal, and continually produced, the race must of necessity multiply to excess: and if this were so, where is the heaven, or the earth, which could contain so vast and still increasing a multitude of gods? But what shall we say of those men who represent these celestial beings as joined in incestuous union with their sister goddesses, and charge them with adultery and impurity?(19) We declare, further, with all confidence, that the very honors and worship which these deities receive from men are accompanied by acts of wantonness and profligacy. Once more; the experienced and skillful sculptor, having formed the conception of his design, perfects his work according to the rules of art; and in a little while, as if forgetful of himself, idolizes his own creation, and adores it as an immortal god, while yet he admits that himself, the author and maker of the image, is a mortal man. Nay, they even show the graves and monuments of those whom they deem immortal, and bestow divine honors on the dead: not knowing that that which is truly blessed and incorruptible needs no distinction which perishable men can give: for that Being, who is seen by the mental eye, and conceived by the intellect alone, requires to be distinguished by no external form, and admits no figure to represent its character and likeness. But the honors of which we speak are given to those who have yielded to the power of death: they once were men, and tenants, while they lived, of a mortal body.
Chapter V. That Christ, the Son of God, Created All Things, and Has Appointed to Every Thing the Term of Its Existence.
But why do I defile my tongue with unhallowed words, when my object is to sound the praises of the true God? Rather let me cleanse myself, as it were, from this bitter draught by the pure stream which flows from the everlasting fountain of the virtue(20) of that God who is the object of my praise. Be it my special province to glorify Christ, as well by the actions of my life, as by that thanksgiving which is due to him for the manifold and signal blessings which he has bestowed. I affirm, therefore, that he(21) has laid the foundations of this universe; and conceived the race of men, ordaining these things by his word. And immediately he transferred our newly created parents (ignorant at first, according to his will, of good and evil) to a happy region, abounding in flowers and fruits of every kind.(22) At length, however, he appointed them a seat on earth befitting creatures endued with reason; and then unfolded to their faculties, as intelligent beings, the knowledge of good and evil. Then, too, he bade the race increase; and each healthy region of the world, as far as the bounds of the circumambient ocean, became the dwelling-place of men; while with this increase of numbers the invention of the useful arts went hand in hand. Meantime the various species of inferior(23) animals increased in due proportion, each kind discovering some characteristic quality, the special gift of nature: the tame distinguished by gentleness and obedience to man; the wild by strength and swiftness, and an instinctive foresight which warned them to escape from peril. The gentler animals he placed entirely beneath man's protecting care, but entailed on him the necessity of strife with those of fiercer nature. He next created the feathered race, manifold in number, diverse in character and habits; brilliant with every variety of color, and endued with native powers of melody. Finally, having arranged with wise discrimination whatever else the compass of this world contains, and having assigned to every creature the stated term of its existence, he thus completed the beautiful order of the perfect whole.
Chapter VI. The Falsity of the General Opinion Respecting Fate(24) Is Proved by the Consideration of Human Laws, and by the Works of Creation, the Course of Which is Not Fortuitous, But According to an Orderly Arrangement Which Evinces the Design of the Creator.
The great majority, however, in their folly, ascribe the regulation of the universe to nature, while some imagine fate, or accident,(25) to be the cause. With regard to those who attribute the control of all things to fate, they know not that in using this term they utter a mere word, but designate no active power, nor anything which has real and substantial existence. For what can this fate be, considered in itself, if nature be the first cause of all things? Or what shall we suppose nature itself to be, if the law of fate be inviolable? Indeed, the very assertion that there is a law of fate implies that such law is the work of a legislator: if, therefore, fate itself be a law, it must be a law devised by God. All things, therefore, are subject to God, and nothing is beyond the sphere of his power. If it be said that fate is the will(26) of God, and is so considered, we admit the fact. But in what respect do justice,(27) or self-control,(28) or the other virtues, depend on fate? From whence, if so, do their contraries, as injustice and intemperance, proceed? For vice has its origin from nature, not from fate; and virtue is the due regulation of natural character and disposition. But, granting that the varied results of actions, whether right or erroneous in themselves, depend on fortune or fate: in what sense can the general principle of justice,(29) the principle of rendering to every one his due, be ascribed to fate?(30) Or how can it be said that laws, encouragements to virtue and dissuasives from what is evil, praise, blame, punishment, in short whatever operates as a motive to virtue, and deters from the practice of vice, derive their origin from fortune or accident, and not rather from that of justice,(31) which is a characteristic attribute of the God of providence? For the events which befall men are consequent upon the tenor of their lives. Hence pestilence or sedition, famine and plenty, succeed in turn, declaring plainly and emphatically that all these things are regulated with reference to our course of life. For the Divine Being delights in goodness, but turns with aversion from all impiety; looks with acceptance on the humble spirit, but abhors presumption, and that pride which exalts itself above what becomes a creature. And though the proofs of these truths are clear and manifest to our sight, they appear in a still stronger light, when we collect, and as it were concentrate our thoughts within ourselves, and ponder their causes with deep attention. I say, then, that it becomes us to lead a life of modesty and gentleness, not suffering our thoughts to rise proudly above our natural condition, and ever mindful that God is near us, and is the observer of all our actions. But let us still farther test the truth of the proposition, that the order of the universe depends on chance(32) or accident.(33) Are we then to suppose that the stars and other heavenly bodies, the earth and sea, fire and wind, water and air, the succession of the seasons, the recurrence of summer and winter, that all these have an undesigned and fortuitous existence, and not rather that they proceed from the creative hand of God? Some, indeed, are so senseless as to say that most of these things have been devised by mankind because of their need of them. Let it be admitted that this opinion has a semblance of reason in regard to earthly and corruptible things (though Nature herself supplies every good with a lavish hand); yet can we believe that things which are immortal and unchangeable are the inventions of men? These, indeed, and all things else which are beyond the reach of our senses, and comprehended by the intellect(34) alone, receive their being, not from the material life of man, but from the intellectual and eternal essence of God. Again, the orderly arrangement of these things is the work of his providence: for instance, that the day, deriving radiance from the sun, is bright; that night succeeds his setting, and the starry host(35) by which night itself is redeemed from total darkness. And what shall we say of the moon, which when most distant from, and opposite to the sun, is filled with light, but wanes in proportion to the nearness of her approach to him? Do not these things manifestly evince the intelligence(36) and sagacious wisdom of God? Add to this that needful warmth of the solar rays which ripens the fruits of the earth; the currents of wind, so conducive to the fertility of the seasons; the cool and refreshing showers; and the harmony of all these things in accordance with which all are reasonably and systematically conducted: lastly, the everlasting order of the planets, which return to the self-same place at their appointed times: are not all these, as well as the perfect ministry of the stars, obedient to a divine law, evident proofs of the ordinance(37) of God? Again, do the mountain heights, the deep and hollow valleys, the level and extensive plains, useful as they are, as well as pleasing to the eye, appear to exist independently of the will of God? Or do not the proportion and alternate succession of land and water, serviceable, the one for husbandry, the other for the transport of such foreign products as we need, afford a clear demonstration of his exact and proportionate providential care? For instance, the mountains contain a store of water, which the level ground receives, and after imbibing sufficient for the renovation of the soil, sends forth the residue into the sea, and the sea in turn passes it onward to the ocean. And still we dare to say that all these things happen by chance(38) and accident; unable though we be to show by what shape or form this chance is characterized; a thing which has no foundation either in intellect or sense existence; which rings in our ears as the mere sound of an unsubstantial name!
Chapter VII. In Regard to Things Above Our Comprehension, We Should Glorify the Creator's Wisdom, and Attribute Their Causes to Him Alone, and Not to Chance.
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