We thank the NMFS Northeast Fisheries Science Center for making available the datasets used in this study and acknowledge the many individuals of the NEFSC survey branch that participated in survey data collection over the last tricennial
Eusebius's speech in praise of Constantine on the occasion of the emperor's tricennial
celebrations reveals a clear connection between the virtue of the emperor and the legitimacy of his office.
In his Tricennial Orations for Constantine (in 336), Eusebius emphasized the imperial mapping of the site of Calvary and the Sepulchre when he commented on the newly finished basilica that "this you have put round the Sepulchre that bears witness to the immortal life, impressing on the heavenly logos of God the imperial seal." (83) Eusebius makes clear that Constantine built the Church of the Holy Sepulchre, though it is less clear from his account of the building of two other Constantinian churches (one at the site of the Nativity in Bethlehem, and another on the Mt.
(83.) "On Christ's Sepulchre," In Praise of Constantine: A Historical Study and New Translation of Eusebius" Tricennial Orations, trans.
Beginning with Melito of Sardis, Christian authors regarded Moses as a prefiguration of Christ,(45) a view that is echoed by Eusebius himself in his Demonstratio Evangelica(46) and expressed in the Christian art of the third and fourth centuries.(47) Eusebius' other works which discuss the historical role of Constantine, the Church History and the Tricennial
Oration, also make it clear that he was much more than the divinely appointed ruler of the Empire, the soter or the nomos empsychos of hellenistic philosophy or the sacral king of the Jewish tradition.
In the Tricennial
Orations as well as the Life of Constantine, Eusebius understandably tied his emperor as closely as possible to a divine, omnipotent Christ--the demiurge of the new Christian empire working harmoniously with the demiurge of the entire universe.