Oration of Constantine
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Choose Store. Augustin and St. Chrysostom, has been completed in less than four years, according to the Prospectus of the Publisher issued in I am happy to state that the Second Series, containing the chief works of the Fathers from Eusebius to John of Damascus, and from Ambrose to Gregory the Great, will be issued on the same liberal terms, as announced by the Publisher. The present volume opens the Second Series with a new translation and critical commentary of the historical works of Eusebius, by my friends, Dr.
Constantine declared himself a Christian in , denouncing the persecutors and expressing a private wish that Christianity would become the common faith of all his subjects. His successors maintained his policy with more zeal, and by it was pagans who were obliged to be discreet in the exercise of their religion. If we can speak of apologetic writings after Constantine, we can only mean that such writings offer an intellectual defence of Christianity, not that they were written to obtain relief from jeopardy or distress. In the Oration, however, it is obvious from the outset that the orator is Constantine, that his audience is the clergy, and that his cardinal aim is thus to define his own relation to the Church.
Even if the Oration were a forgery, and these properties were therefore purely formal, its uniqueness would commend it to the literary historian, and its contents would shed light on the new conditions under which Christians were addressing both the world and one another in the fourth century. In this essay, however, I shall argue that, of all the apologetic texts discussed in the present volume, this is the one whose audience, date, and venue can be identified with confidence, and that its author is the only one whose life we are not obliged to reconstruct primarily from his written works.
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