Letter to Constantia Augusta

II. TO CONSTANTIA AUGUSTA (51).

^A Eusebius of Caesarea's letter to Constantia Augusta (52). Since you have written also concerning a certain image, as though it were of Christ, and have wished this image to be sent to you by us, what is it that you say, and which is this that you claim to be an image of Christ? I do not know what has impelled you to order an image of our Savior to be depicted. What kind of image of Christ do you desire? Is it the true and immutable one, which by nature bears his characters, or that one which he took on for our sake, assuming the form of a servant? ^B For the Word of God and God, taking the form of a servant, condemned sin in the likeness of the flesh of sin, as the divine Apostle says (Rom. viii, 3). Thus, having redeemed us by his precious blood, he set us free from our former bitterness and diabolical slavery. Since, therefore, two forms pertain to him, I do not believe you are seeking the divine form, for you have once been instructed by him that no one knows the Father except the Son, nor would anyone ever know the Son worthily, except the Father alone who begot him.... But you are altogether seeking the form of the servant, and the flesh which he put on for our sake. But we have learned that this too was tempered by the glory of the divinity, and that the mortal was swallowed up by Life. ^C And it is not at all a wonder if after his ascension into the heavens something of such a kind appeared, since even while he was still living among men, God the Word, granting a pledge of his kingdom to the chosen ones of his doctrine (disciples), changed the form of a servant and was seen on the mountain having put on that very thing which is above human nature; when his face shone like the sun, and his garments like light. Who, therefore, would be able to trace with dead and inanimate colors and shadow-paintings the flashing and lightning effulgence of such dignity and glory, when even the divine disciples did not endure to look upon him when he appeared in this manner, but fell on their faces, confessing that the sight was unbearable to them? If, therefore, his fleshly form had such power at that time, ^D transfigured by the divinity indwelling in it, what must be said after he has put off mortality and laid aside corruption, and changed the form of the servant into the glory of the Lord?

^A And after the victory over death, and after the ascension into the heavens, and after his taking a seat upon the royal throne at the right hand of the Father, and after his rest in the unutterable and inexpressible bosom of the Father—as he ascended and was established there, the heavenly powers praised him, saying: *Lift up your gates, you princes; and be lifted up, you everlasting doors, and the King of glory shall enter* (Ps. XXIII, 7, 9).

Therefore, the form of the servant, having become such, has been entirely changed into a light that is ineffable and inexpressible, a light fitting for the Word of God himself, which *eye has not seen, nor ear heard, nor has it entered into the heart of man* (I Cor. II, 9). How then could anyone fashion an image of things impossible? How could one paint an image of a form so admirable and incomprehensible—if indeed it is right to call that divine and spiritual essence a form? Unless, as the unbelieving Gentiles do, one were to paint something that is in no way like him, just as a painter paints things that have no resemblance. For they, too, when they wish to fashion and assimilate an object, whether they imagine it to be God or some hero (as they might say), or something of that sort, and are unable to paint anything like it or even remotely resembling it, they present absurdities, fashioning human figures.

But that such things are not fitting for us, you yourself altogether concede. If, however, you say that you do not ask of us an image of the form that was changed into God, but of the flesh—as it was before the transformation, that is, the mortal flesh—tell me, I pray, has that precept escaped you which forbids the making of an image, neither of those things which are in heaven, nor of those things which are on the earth below? Or have you ever heard of such a thing in the Church, either from yourself or from another? Is it not proclaimed to all that such practices have been banished from the whole world and driven far away from the Churches, and that it is not permitted for us alone to do such a thing? ^{B C} I do not know how it happened that a certain little woman, carrying in her hands two painted figures—which she claimed were philosophers—said they were of Paul and the Savior; I cannot say where she received them or from whom she learned this. Yet, that neither she nor others might be scandalized, I took them from her and kept them by me, thinking it not right to pass them on to others, lest we seem to carry about our God in an image like idolaters. I follow Paul, who taught us all that *we should no longer concern ourselves with fleshly things*. For he says, *If we have known Christ according to the flesh, yet now we know him so no longer*.

Fame holds that Simon Magus is worshipped by the godless heretics, depicted in inanimate matter. And we ourselves have seen him who is named from madness [Mani], surrounded by an image by the Manichaeans. But for us, such things are forbidden. Indeed, confessing our Lord God and Savior, we prepare ourselves to see him as God, cleansing our souls with all diligence, that we may see him, being cleansed. Blessed are [the pure in heart, for they shall see God.] ^D

INDEX OF AUTHORS MENTIONED BY EUSEBIUS

...as we prepare ourselves to see God, purifying our own hearts with all diligence, that we might see Him purified. For "Blessed are the pure in heart, for they shall see God" (Matt. v, 8). ^A And if, besides this, you set great store by the images of our Savior, in anticipation of that future vision face to face, what better painter could we have than the Word of God Himself?

The fragments of the letters of Eusebius, to St. Alexander of Alexandria regarding the Arians, and to Euphration, ^B stating that the Son does not co-exist with the Father, but that the Father existed before the Son, are extant in the volumes of the Councils, in the sixth session of the second Council of Nicaea. See, if you wish, *Patrologia Latina*, vol. CXXIX, in which are read the acts of this synod as translated by Anastasius the Librarian.

ORDER OF BISHOPS

Of the City of Rome, Alexandria, Antioch, and Jerusalem, according to Eusebius.

Bishops of the City of Rome. Peter the Apostle, after whom: I. Linus. II. Anencletus. III. Clement. IV. Evarestus. V. Alexander. VI. Xystus. VII. Telesphorus. VIII. Hyginus. IX. Pius. X. Anicetus. XI. Soter. XII. Eleutherus. XIII. Victor. XIV. Zephyrinus. XV. Callistus. XVI. Urbanus. XVII. Pontianus. XVIII. Anteros. XIX. Fabianus. XX. Cornelius. XXI. Lucius. XXII. Stephanus. XXIII. Xystus. XXIV. Dionysius. XXV. Felix. XXVI. Eutychianus. XXVII. Caius. XXVIII. Marcellinus. XXIX. Miltiades.

Bishops of Alexandria. Mark the Evangelist, after whom: I. Annianus. II. Avilius. III. Cerdo. IV. Primus. V. Justus. VI. Eumenes. VII. Marcus. VIII. Celadion. IX. Agrippinus. X. Julianus. XI. Demetrius. XII. Heraclas. XIII. Dionysius. XIV. Maximus. XV. Theonas. XVI. Petrus. XVII. Achillas. XVIII. Alexander.

Bishops of Antioch after the Apostles. I. Evodius. II. Ignatius. III. Heron. IV. Cornelius. V. Eros. VI. Theophilus. VII. Maximinus. VIII. Serapio. IX. Asclepiades. X. Philetus. XI. Zebinas. XII. Babylas. XIII. Fabius. XIV. Demetrianus. XV. Paulus Samosatenus. XVI. Domnus. XVII. Timaeus. XVIII. Cyrillus. XIX. Tyrannus. XX. Joseph. XXI. Judas. XXII. Marcus. XXIII. Cassianus. XXIV. Publius. XXV. Maximus. XXVI. Julianus. XXVII. Caius. XXVIII. Symmachus. XXIX. Caius alter. XXX. Julianus alter. XXXI. Capito. XXXII. Maximus. *(Editor's note: the text lists XXXIII. Antoninus, XXXIV. Valens, XXXV. Dolichianus, XXXVI. Narcissus, XXXVII. Dius, XXXVIII. Germanio, XXXIX. Gordius, XL. Narcissus iterum, XLI. Alexander, XLII. Mazabanes, XLIII. Hymenaeus, XLIV. Zabdas, XLV. Hermon).*

Bishops of Jerusalem. I. Jacobus brother of the Lord. II. Symeon son of Clopas. III. Justus. IV. Zacchaeus. V. Tobias. VI. Benjamin. VII. Joannes. VIII. Matthias. IX. Philippus. X. Seneca. XI. Justus. XII. Levi. XIII. Ephres.

Bishops of Laodicea in Syria mentioned by Eusebius. Thelymidres. Heliodorus. Socrates. Eusebius Alexandrinus. Anatolius. Stephanus. Theodotus.

Bishops of Caesarea in Palestine. Theophilus. Theoctistus. Domnus. Theotecnus. Agapius. Eusebius.

ACCURATE INDEX

A Abdus, Andi F. (Rufino Abdias), 34. Abercius, otherwise Avircius Marcellus, 179. Abgarus. See Agbarus. Acacius and Strategius, counts, letters to Constantine, 59. Achaeus, judge, 263.