Konstantinos 32 was bishop of Konstanteia in Cyprus; in 787 he attended the Second Council of Nikaia (the Seventh Ecumenical Council) and was probably present at all eight sessions, from 24 September to 23 November 787; Mansi XII 994-XIII 486. In the lists of those present at the first and seventh sessions he is styled Κωνσταντίνου ἐπισκόπου Κωνσταντείας τῆς Κυπρίων νήσου, or similar: Mansi XII 994, XIII 365 (has Κωνσταντίας τῆς Κύπρου). He is also styled Κωνσταντῖνος ὁ θεοφιλέστατος ἐπίσκοπος Κωνσταντείας τῆς Κυπρίων νήσου (or similar): Mansi XII 1002, XII 1015, XII 1018, XII 1019, XII 1038, XII 1047, XII 1087, XII 1118, XII 1119, XII 1147, XIII 4, XIII 5, XIII 8, XIII 13, XIII 17, XIII 32, XIII 37, XIII 40, XIII 53, XIII 56, XIII 61, XIII 77, XIII 133, XIII 157, XIII 164, XIII 172, XIII 189 (Κώνστανς), XIII 380. Described as archbishop of Cyprus: Nic., Apol. Min. 4 (837B).

Early in the first session, following a suggestion from the patriarch Tarasios 1, he proposed that the bishops accused of disrupting the previous attempt to hold a council against iconoclasm (in 786) should come before the Council: Mansi XII 1002. Later he expressed sympathy with the confession read out by the bishop of Amorion, Theodosios 14, but then criticised Hypatios 1 and other former iconoclasts, saying that their proper role as bishops was to instruct and not to require instruction: Mansi XII 1015, XII 1018-1019. He supported a request that the Council consult the writings of the Fathers in order to ascertain how former heretics should be received back into communion: Mansi XII 1019. He asked that the former heretics before the Council should produce statements to the Council so that a judgement could be reached about them: Mansi XII 1038. Later he stated that repentant heretic bishops should be readmitted unless they had deliberately chosen to be ordained by a heretic: Mansi XII 1047. At the second session he supported the traditional veneration of icons as described in statements from pope Hadrian I (Hadrianos 1): Mansi XII 1087. At the third session, during the debate on readmitting former iconoclasts, he noted, in response to a point raised by the monk Sabas 4, that Ioubenalios and other leaders of the Robber Council (the Latrocinium, in 449) had been received back by the Fourth Ecumenical Council; after the conclusion of this business and the readmission of the former heretics, Konstantinos 32 asked for the letters sent by the eastern patriarchs to be read to the Council: Mansi XII 1118-1119. Later he accepted as orthodox the statement of faith contained in the letter and anathematised iconoclasts: Mansi XII 1147. At the fourth session he proposed that the works of the Fathers be produced before the Council to be read out, as suggested by Tarasios 1: Mansi XIII 4. On the representation of the cherubim on the mercy-seat, he enquired what grounds there were for giving them human faces (Tarasios 1 replied that every angel ever seen was reported to be in human form) and noted God's command to Moses not to make any likeness for the people to worship: Mansi XIII 5, 8. He commented on the similar views towards images of Cyril of Alexandria and Gregory of Nyssa, and also of Asterios of Amaseia: Mansi XIII 13, 17-20. He noted the emotions aroused in the Council by a passage of Athanasios recording the healing powers of an image of Christ: Mansi XIII 32. He produced a second codex containing works by Neilos the monk, from which was read a text confirming that of a letter of Neilos already read out; he then noted that Neilos clearly accepted icons and that the iconoclast council was guilty of making false allegations by claiming that he did not: Mansi XIII 37. He commented on the fact that Maximos Homologetes (Maximos 10) venerated icons of the Saviour and His Mother as well as the Gospels and the Holy Cross: Mansi XIII 40. After a passage had been read out from the works of Leontios of Neapolis in Cyprus, he gave the Council some information about Leontios, his works and his date: Mansi XIII 53. He produced a codex of Anastasios of Antioch for the Council to hear: Mansi XIII 56. He compared the Fathers to golden necklaces in their unanimity towards the veneration of icons: Mansi XIII 61. He narrated two miracles in his own experience in Cyprus, one at Konstanteia, one at Kition, involving icons: Mansi XIII 77. It is not clear whether he or the bishop of Kition, Theodoros 77, narrated a third miracle, witnessed by sailors from Kition at Gabala in Syria two years before: Mansi XIII 77-80. Later he subscribed the statements read out from the Fathers in support of the veneration of icons: Mansi XIII 133. Early in the fifth session he asked for texts to be read out which would confute the iconoclast Council: Mansi XIII 157. He spoke several times at this session: Mansi XIII 164 (iconoclasts were worse than Samaritans because Samaritans were not Christians and acted through ignorance while iconoclasts knew what was right and so deserved no forgiveness), XIII 172 (the so-called Itineraries of the Apostles was the book which led to the iconoclasts calling their Council; in it the apostle John was said to have fled and taken refuge during the crucifixion, whereas the gospels say that he accompanied Christ and stood close to the cross with His Mother), XIII 189 (God should be praised that after the burning and destruction of so many texts by the iconoclasts such important things had survived). At the seventh session he subscribed the statement of the faith adopted by the Council: Mansi XIII 380. He and the patriarch of Constantinople, Paulos 4, were both men of learning and eloquence (ἄνδρες σοφοὶ καὶ ἐλλόγιμοι); they were both familiar with the writings of Epiphanios of Salamis and denied the genuineness of statements cited from Epiphanios by the iconoclasts at the council of Hieria (in 754): Nic., Apol. Min. 4 (837B-C).

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