Orthodox Outlet for Dogmatic Paganism and Protestantism Enquiries Constantine the Great and Historical Truth Protopresbyter fr. G. D. Metallinos, Professor Emeritus of the University of Athens School of Theology Source: Transcript of tape recorded topic: Constantine the Great and Historical Truth Fr. George Metallinos uncovers the conspiracy of the ancient pagans, which persists to this day through neo-Paganists and Protestants. The reason that I chose this day for the presentation of my thesis is the feast of St. Constantine and his mother, St. Helen, which was just two days ago. The appropriate use of sources It is a known fact that the stance of historians with respect to Constantine the Great is a contradictory one. For some, his life is an enigma and he himself is a sullen murderer and opportunist, while for others, his life is a huge miracle of History. This is due to the predominance of ideological criteria and a procession of assessments that are devoid of historical sources. Among the worst tragedies in the arena of History, which lead exclusively to the self-abrogation of the historian and his research, is the handling of History at will so that History is thus used to prove events, which History however is baseless and lacking in proof. Another problem is not only the ideological use of History and sources, but historical anachronism. What I mean is that hermeneutical attempts are made on historical events and historical persons within the understanding of the Present, whatever that Present may be. Of course, you know that when someone prepares a historical diatribe, and especially when it is the opus of a certain scholar, it serves as a prologue or a first chapter that is often quoted in the epoch in which the matters and the events are located in history. This situating is extremely needful, spherical from every side, so that a person may infer that his conclusions are undeniable. Historical anachronism and the ideological use of history, I repeat, are the worst illnesses of those who avail themselves with history, especially in our time. It is also possible for someone to work with history without utilizing sources. Then his work becomes a novel, not history. A novel is something used by someone, and it may include some sources, but in the end it becomes something that is composed by someone in an arbitrary way. This becomes another blot for the science of history. Apostolos Bakalopoulos, until his death the patriarch of ecclesiastical history of our land, in a classic work of his, in many volumes that he gave us, about new Hellenism, is forced to explain himself after the reissuance of the first and second volumes and to say that “You accuse me of not following the events, but I believe that science is firstly the search and then the presentation of one’s sources, analytically, critically, and then after all that, stochastically. Allow me therefore to deal with the sources,” Bakalopoulos would say, “and then go ahead and act on your stochasticism.” I repeat then, that ideological use of history, historical anachronism, out-of-order mentality and unfounded stochasticism suppress the historian and his research. The Sources Speaking of Constantine the Great, what are the sources from which we gather information? The contemporary historian of the era, the father of ecclesiastic history, Eusebius was tied to Constantine by personal friendship, and so his information must be judged differently and cross- referenced with other sources. If they cannot be cross-referenced, they remain testimonies but cannot be used to prove a point. Another contemporary historian and friend of Constantine’s son, Crispus, was Laktantios. He wrote The Death of the Persecutors, probably those who persecuted the Christians. But there are also St. Gregory the Theologian who in his epics dealt with the two Romes, the Old and the New Rome. He considers the second Rome as a link between East and West (I will return to this). These are the safest, most trustworthy sources. Zosimos On the other hand, the only source that contains anything negative that is repeated to this day about Constantine the Great is the idol-worshipping gentile, the fanatical paganist historian Zosimos (425 to c. 518). He writes about one and a half century after Constantine. Eusebios is the father of ecclesiastical history, and he died circa 339, 340 A.D. Constantine died in 337, these two are synchronous. Zosimos was a fanatic of the ancient religion and he wrote the book New History which begins with Augustus and ends in 410, in six volumes. His sources are paganistic. The information he provides cannot be cross-referenced. Those who wish to take advantage of the case against Constantine are constantly using the elements provided by Zosimos. You can see that I’m trying to stay objective, it’s not important to us whether Constantine appears good or bad. The problem in searching this topic is to see what the sources tell us. To this end, Eusebios must be cross-referenced many times, but Zosimos must be checked more since he writes much later. He is very anti-Constantine and also extremely vilifying to Constantine’s person. Today, history accepts that Zosimos is not a true historian. He writes with bias, and he is rather more ethicological than scientific. There exists a fine article by Diddley that appeared in a German magazine in 1972 and also a splendid article using Diddley in a biographical lexicon of Mr. Tsakanikas. Zosimos’ fanaticism and his libelous attack on Constantine appear to be based on the decline of the ancient religion of the Roman Empire at a time when the empire acquires its greatest extent and is at its most unified and reaches its greatest glamour. Things are exactly opposite to what Zosimos is trying to present. It is important to note that the views of Zosimos are referred to by people, especially the neo-paganists or new-idol-worshipers, without critical scrutiny. They want to stigmatize Constantine and to have his work rejected and to undervalue his person. This is rather devious, and after this nothing can be done, and there can be no justice, since these things are published and very often published illegally. Many times they send me articles from the internet, where some people praise my work, but most of the time they accuse me and attribute things to me that I never said or thought. Even so and so says in his book that I wrote certain things that anti-Hellenic, that I never wrote. I hope he repents for these lies before he leaves this world. It doesn’t bother me, but it hurts his readers and the students who read his books. This is pretty much what happened with Zosimos. For example, Voltaire has a very negative stance with respect to Constantine. Gibbon is also against him, and we shall see this later. At the present time, diachronically and synchronically who are they that attack and abase Constantine? Constantine Paparigopoulos, in the 19th century, the first great historian of the Modern Greek nation, (many of his works should be renewed in our day), his work is very valuable because, I say this for those who do not know him, Paparigopoulos has one asset: he is never stochastic, he follows historical sources. If a person can’t find all the sources, he may trustworthily follow them and study them as they are presented by Constantine Paparigopoulos. He says that the first group that hated Constantine as a defender of the new religion (Christianity), is the defenders of the ancient religion (Roman idol-worshippers), like Zosimos. Zosimos attributes all catastrophes of his era to Constantine, without proof. Today also, these catastrophes are attributed to him by the neo-paganists. How justified they are in doing so we shall see later. Second, from the 18th century on, proponents of the enlightenment (renaissance) have attacked Constantine. A certain opinion of Zosimos that they use is this: “he abandoned the dogma of our forefathers and espoused dishonor.” Do you see how things are relative? Christianity is said to be ‘dishonor’. And the religion of our forefathers is honorable! Of course the person who studies history, like he who is speaking to you, does not concern himself with sentimentality. But it is understood that a person’s mindset is influenced by reading these things, and it becomes impossible for anyone to have a good opinion on Constantine. In spite of all this, I will say that there are times that Zosimos either keeps quiet when it comes to worthwhile things that Constantine did or praises him, a few times for his virtues. St. Gregory the Theologian, in talking about Basil the Great uses the following adage, which may be attributed to him: “Even his enemies marvel at the virtues of the man.” A man’s assets are awe-inspiring even to his adversaries. When your enemy praises you, it means that you are worth something. It is not only a few times that Zosimos is forced to praise Constantine. Enlighteners The Enlighteners especially Gibbon and Voltaire attack and abase Constantine. Voltaire constantly abases Byzantium, while Gibbon, despite the title of his book, even though he doesn’t refuse that the name of the empire is not Byzantium, but New Rome, he is on the side of politics and geography (the West), but not the scientific and spiritual, of the Old Rome, and he talks about the Decline and Fall of the Roman Empire. According to Gibbon, the fall is due to Christianity. His work is memorable and important, but he writes with a certain bias, so you understand his basic drawback.