Chapter XLIII.--Constantine's Liberality to the Poor.
He likewise distributed money largely to those who were in need, and besides these showing himself philanthropist and benefactor even to the heathen, who had no claim on him; [3140] and even for the beggars in the forum, miserable and shiftless, he provided, not with money only, or necessary food, but also decent clothing. But in the case of those who had once been prosperous, and had experienced a reverse of circumstances, his aid was still more lavishly bestowed. On such persons, in a truly royal spirit, he conferred magnificent benefactions; giving grants of land to some, and honoring others with various dignities. Orphans of the unfortunate he cared for as a father, while he relieved the destitution of widows, and cared for them with special solicitude. Nay, he even gave virgins, left unprotected by their parents' death, in marriage to wealthy men with whom he was personally acquainted. But this he did after first bestowing on the brides such portions as it was fitting they should bring to the communion of marriage. [3141] In short, as the sun, when he rises upon the earth, liberally imparts his rays of light to all, so did Constantine, proceeding at early dawn from the imperial palace, and rising as it were with the heavenly luminary, impart the rays of his own beneficence to all who came into his presence. It was scarcely possible to be near him without receiving some benefit, nor did it ever happen that any who had expected to obtain his assistance were disappointed in their hope. [3142]
[3140] So usually rendered literally, "to those who came to him from without," but it might rather mean "foreigners." His generosity included not only the worthy poor citizens, but foreigners and beggars.
[3141] The word used is the koinonia, familiar in the doctrine of the "communion" or "fellowship" of the saints. It has the notion of reciprocity and mutual sharing.
[3142] The popular proverb that at the end of his life he was a spendthrift, as given by Victor, represents the other side of this liberality. Compare Prolegomena, under Character.
Chapter XLIV.--How he was present at the Synods of Bishops.
Such, then, was his general character towards all. But he exercised a peculiar care over the church of God: and whereas, in the several provinces there were some who differed from each other in judgment, he, like some general bishop constituted by God, convened synods of his ministers. Nor did he disdain to be present and sit with them in their assembly, but bore a share in their deliberations, ministering to all that pertained to the peace of God. He took his seat, too, in the midst of them, as an individual amongst many, dismissing his guards and soldiers, and all whose duty it was to defend his person; but protected by the fear of God, and surrounded by the guardianship of his faithful friends. Those whom he saw inclined to a sound judgment, and exhibiting a calm and conciliatory temper, received his high approbation, for he evidently delighted in a general harmony of sentiment; while he regarded the unyielding wills with aversion. [3143]
[3143] Constantine, like Eusebius himself, would be a distinct "tolerationist" in modern theological controversy. One may imagine that Eusebius entered into favor with Constantine in this way. It commends itself to our feeling; but after all, the unyielding Athanasius was a greater man than Eusebius.
Chapter XLV.--His Forbearance with Unreasonable Men.
Moreover he endured with patience some who were exasperated against himself, directing them in mild and gentle terms to control themselves, and not be turbulent. And some of these respected his admonitions, and desisted; but as to those who proved incapable of sound judgment, he left them entirely at the disposal of God, and never himself desired harsh measures against any one. Hence it naturally happened that the disaffected in Africa reached such a pitch of violence as even to venture on overt acts of audacity; [3144] some evil spirit, as it seems probable, being jealous of the present great prosperity, and impelling these men to atrocious deeds, that he might excite the emperor's anger against them. He gained nothing, however, by this malicious conduct; for the emperor laughed at these proceedings, and declared their origin to be from the evil one; inasmuch as these were not the actions of sober persons, but of lunatics or demoniacs; who should be pitied rather than punished; since to punish madmen is as great folly as to sympathize with their condition is supreme philanthropy. [3145]
[3144] Compare Prolegomena, under Life and Works.
[3145] [This passage in the text is defective or corrupt.--Bag.] What is given is substantially the conventional translation of Valesius, Heinichen, Molzberger, and with some variation, 1709 and Bag. It is founded, however, on a conjectural reading, and reluctating against this, a suggestion may be hazarded--"an excessive philanthropy for the folly of the insane, even to the point of sympathy for them."