Nicene and Ante-Nicene Fathers, Ser. II, Vol I:Early Church Fathers Index Previous Next
The Life of Constantine with Orations of Constantine and Eusebius.: Chapter II
Chapter II.—The Preface Continued.
And I am indeed amazed, when I consider that he who was but lately visible and present with us in his mortal body, is still, even after death, when the natural thought disclaims everything superfluous as unsuitable, most marvelously endowed with the same imperial dwellings, and honors, and praises as heretofore. 3055 But farther, p. 482 when I raise my thoughts even to the arch of heaven, and there contemplate his thrice-blessed soul in communion with God himself, freed from every mortal and earthly vesture, and shining in a refulgent robe of light, and when I perceive that it is no more connected with the fleeting periods and occupations of mortal life, but honored with an ever-blooming crown, and an immortality of endless and blessed existence, I stand as it were without power of speech or thought 3056 and unable to utter a single phrase, but condemning my own weakness, and imposing silence on myself, I resign the task of speaking his praises worthily to one who is better able, even to him who, being the immortal God and veritable Word, alone has power to confirm his own sayings. 3057
Referring to special honors paid after death, as mentioned in Bk. 4.482:3056
Here there is play on the word Logos. My logos stands voiceless and a-logos, “un-logosed.” If the author meant both to refer to expression, the first relates to the sound, and the second to the power of construction or composition. The interchangeableness of the weaving of consecutive thought in the mind, and the weaving it in expressed words, is precisely the question of the “relation of thought and language,” so warmly contested by modern philosophers and philologians (cf. Müller, Science of Thought, Shedds Essays, &c.). The old use of logos for both operations of “binding together” various ideas into one synthetical form has decided advantages.482:3057
Here there is again the play on the word Logos. For Eusebius philosophy of the logos, and of Christ as the Logos or Word, see the second half of his tricennial oration and notes.
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