Epitome of the Divine Institutes 50.1–61.10
Latin text: CSEL 19 (Latin text: S. Brandt and G. Laubmann (CSEL 19, 1890), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 7 (1886).
Chapter 50
50.1CSEL 19:729
Sed recte ac merito puniri eos aiunt, qui publicas religiones a maioribus traditas execrantur. quid? si maiores illi stulti fuerunt in suscipiendis religionibus uanis, sicut iam supra ostendimus, praescribetur nobis quominus uera et meliora sectemur?
But they say that those who curse the public religions handed down by their ancestors are rightly and deservedly punished. What? If those ancestors were foolish in taking up vain religions, as we have already shown above, is it forbidden to us to follow what is true and better?
Notes and citation
Summary: Ancestral custom cannot forbid following the truth.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 50.1 (CSEL 19:729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.2CSEL 19:729
cur nobis auferimus libertatem et quasi addicti alienis seruimus erroribus? liceat sapere, liceat inquirere ueritatem.
Why do we take away our own liberty and, as if bound over, serve others' errors? Let us be allowed to be wise; let us be allowed to seek the truth.
Notes and citation
Summary: People must be free to seek the truth.
Cite (SBL): Lactantius, Epit. 50.2 (CSEL 19:729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.3CSEL 19:729
sed tamen, si libet maiorum defendere (religiones), cur inpune habent Aegyptii, qui pecudes et omnis generis bestias pro diis colunt? cur de diis ipsis (mimi) aguntur et qui eos facetius deriserit, honoratur? cur audiuntur philosophi, qui aut nullos deos esse aiunt aut, si sunt, nihil curare nec humana respicere aut nullam esse omnino quae regat mundum prouidentiam disserunt?
But yet, if they wish to defend the religions of their ancestors, why do the Egyptians go unpunished, who worship cattle and beasts of every kind as gods? Why are farces acted about the gods themselves, and whoever mocks them most wittily is honoured? Why are philosophers listened to, who either say there are no gods, or, if there are, that they care for nothing and do not regard human affairs, or argue that there is no providence at all ruling the world?
Notes and citation
Summary: Egyptian animal cults, mockery on stage, and atheist philosophers go unpunished.
- “religions” and “farces” are the editor's supplements.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 50.3 (CSEL 19:729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.4CSEL 19:729
sed soli ex omnibus impii iudicantur qui deum, qui ueritatem secuntur. quae cum sit eadem iustitia, eadem sapientia, hanc isti uel inpietatis uel stultitiae crimine infamant nec perspiciunt quid sit quod eos fallat, cum et malo uocabulum boni et bono mali nomen inponunt.
But alone of all, those are judged impious who follow God and the truth. Since this is the same as justice and wisdom, they defame it with the charge of impiety or folly, and do not see what it is that deceives them, when they give to evil the name of good and to good the name of evil.
Isa 5:20 (echo, medium confidence)
Notes and citation
Summary: Only Christians are called impious, as evil is called good and good evil.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 50.4 (CSEL 19:729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.5CSEL 19:729–730
plurimi quidem philosophorum, sed maxime Plato et Aristoteles de iustitia multa dixerunt adserentes et extollentes eam summa laude uirtutem, quod suum cuique tribuat, quod aequitatem in omnibus seruet: et cum ceterae uirtutes quasi tacitae sint et intus inclusae, solam esse iustitiam quae nec sibi tantum conciliata sit nec occulta, sed foras tota promineat et ad bene faciendum prona sit, ut quam plurimis prosit;
Very many of the philosophers, but above all Plato and Aristotle, said much about justice, asserting it and extolling it with the highest praise as the virtue that gives each his own, that keeps equity in all things; and that, while the other virtues are as it were silent and shut up within, justice alone is not concerned only with itself nor hidden, but projects wholly outward and is inclined to doing good, so as to benefit as many as possible;
Notes and citation
Summary: Plato and Aristotle praised justice as the outward-looking virtue that gives each his due.
- Compare Cicero, Rep. 3 (reported in Div. inst. 5.14–18).
Extrabiblical texts: Plato (Plato (works); allusion); Aristotle (Aristotle (works); allusion)
Topics: Ethics
Cite (SBL): Lactantius, Epit. 50.5 (CSEL 19:729–730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.6CSEL 19:730
quasi uero in iudicibus solis atque in potestate aliqua constitutis iustitia esse debeat et non in omnibus. atquin nullus est hominum ne infimorum quidem ac mendicorum in quem iustitia cadere non possit
as if justice ought to be only in judges and in those set in some authority, and not in all. And yet there is no human being, not even of the lowest and the beggars, to whom justice cannot belong.
Notes and citation
Summary: Justice belongs to everyone, not only to rulers.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 50.6 (CSEL 19:730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.7CSEL 19:730
sed quia ignorabant quid esset, unde proflueret, quid operis haberet, summam illam uirtutem, id est commune omnium bonum paucis tribuerunt eamque nullas utilitates proprias aucupari, sed alienis tantum commodis studere dixerunt.
But because they did not know what it was, whence it flowed, what work it had, they assigned that highest virtue, that is, the common good of all, to a few, and said that it seeks no advantages of its own but is devoted only to others' interests.
Notes and citation
Summary: Not knowing justice's source, they reserved it for a few.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 50.7 (CSEL 19:730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
50.8CSEL 19:730
nec inmerito extitit Carneades homo summo ingenio et acumine, qui refelleret istorum orationem et iustitiam, quae fundamentum stabile non habebat, euerteret, non quia uituperandam esse iustitiam sentiebat, sed ut illos defensores eius ostenderet nihil> certi, nihil firmi de iustitia disputare.
And not without reason did Carneades arise, a man of the highest talent and acuteness, to refute their speech and to overturn justice, which had no stable foundation; not because he thought justice ought to be censured, but to show that its defenders argued nothing certain, nothing firm, about justice.
Notes and citation
Summary: Carneades attacked their idea of justice to show it lacked foundation.
- Carneades' speeches at Rome in 155 BC, known through Cicero, Rep. 3.
Extrabiblical texts: Cicero, Rep. 3 (Cicero; allusion)
Topics: Ethics
Cite (SBL): Lactantius, Epit. 50.8 (CSEL 19:730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 51
51.1CSEL 19:730
Nam si iustitia est ueri dei cultus — quid enim tam iustum ad aequitatem, tam pium ad honorem, tam necessarium ad salutem quam deum agnoscere ut parentem, uenerari ut dominum eiusque legi et praeceptis obtemperare? —, nescierunt ergo iustitiam philosophi, quia nec ipsum deum agnouerunt nec cultum eius legemque tenuerunt.
For if justice is the worship of the true God (for what is so just in equity, so dutiful in honour, so necessary for salvation, as to acknowledge God as parent, venerate him as lord, and obey his law and precepts?), then the philosophers did not know justice, since they neither acknowledged God himself nor held to his worship and law.
Notes and citation
Summary: Justice is the worship of the true God, which the philosophers lacked.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 51.1 (CSEL 19:730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
51.2CSEL 19:730–731
et ideo refelli potuerunt a Carneade, cuius haec fuit disputatio, nullum esse ius naturale itaque omnes animantes ipsa ducente natura commoda sua defendere et ideo iustitiam, si alienis utilitatibus consulit, suas neglegit, stultitiam esse dicendam.
And so they could be refuted by Carneades, whose argument was this: that there is no natural law, and so all living things, led by nature itself, defend their own advantage; and therefore justice, if it looks after others' interests and neglects its own, must be called folly.
Notes and citation
Summary: Carneades argued that justice which neglects self-interest is folly.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 51.2 (CSEL 19:730–731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
51.3CSEL 19:731
quodsi omnes populi penes quos sit imperium ipsique Romani qui orbem totum possederint iustitiam sequi uelint ac suum cuique restituere quod ui et armis occupauerunt, ad casas et egestatem reuertentur. quod si fecerint, iustos quidem, sed tamen stultos iudicari necesse est, qui ut aliis prosint, sibi nocere contendant.
For if all the peoples who hold empire, and the Romans themselves who have possessed the whole world, wished to follow justice and restore to each his own which they had seized by force and arms, they would return to huts and poverty. If they did that, they would have to be judged just, but still foolish, who strive to harm themselves in order to benefit others.
Notes and citation
Summary: If empires returned their conquests they would be just but foolish.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 51.3 (CSEL 19:731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
51.4CSEL 19:731
deinde si reperiat aliquis hominem, qui aut aurum pro orichalco aut argentum pro plumbo uendat per errorem atque id emere necessitas cogat, utrum dissimulabit et emet paruo an potius indicabit? si indicabit, iustus utique dicetur, quia non fefellit, sed idem stultus, qui alteri fecerit lucrum, sibi damnum. sed facile de damno est. quid?
Next, if someone finds a man who by mistake is selling gold for brass or silver for lead, and necessity compels him to buy it, will he conceal it and buy it cheap, or rather point it out? If he points it out, he will certainly be called just, because he did not deceive; but also foolish, because he made gain for another and loss for himself. But loss is an easy matter. What then?
Notes and citation
Summary: Carneades' example: honesty in a bargain is just but costly.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 51.4 (CSEL 19:731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
51.5CSEL 19:731
si uita eius in periculum ueniet, ut eum necesse sit aut occidere aut mori, quid faciet? potest hoc euenire, ut naufragio facto inueniat aliquem inbecillum tabulae inhaerentem aut uicto exercitu fugiens reperiat aliquem uulneratum equo insidentem: utrumne aut illum tabula aut hunc equo deturbabit, ut ipse possit euadere? si uolet iustus esse, non faciet, sed idem stultus iudicabitur, qui dum alterius uitae parcit, suam prodet. si faciet, sapiens quidem uidebitur, quia sibi consulet, sed idem malus, quia nocebit.
If his life comes into danger, so that he must either kill or die, what will he do? This can happen: after a shipwreck he may find a weak man clinging to a plank, or fleeing from a defeated army he may find a wounded man on a horse. Will he push the one off the plank or the other off the horse so that he himself can escape? If he wishes to be just, he will not do it; but he will also be judged foolish, who betrays his own life while he spares another's. If he does it, he will seem wise, because he looks after himself, but also wicked, because he does harm.
Notes and citation
Summary: Carneades' dilemmas of the plank and the horse set justice against self-preservation.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 51.5 (CSEL 19:731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 52
52.1CSEL 19:731–732
Acuta ista sane, sed respondere ad ea facillime possumus. inmutatio enim nominum facit, ut sic esse uideatur. nam et iustitia imaginem habet stultitiae, non tamen est stultitia, et malitia imaginem sapientiae, non tamen sapientia est
These arguments are clever indeed, but we can answer them very easily. For it is a change of names that makes it seem so. Justice has the appearance of folly, yet it is not folly; and malice has the appearance of wisdom, yet it is not wisdom.
Notes and citation
Summary: Justice only looks like folly, and malice only looks like wisdom.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 52.1 (CSEL 19:731–732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.2CSEL 19:732
sed sicut malitia ista in conseruandis utilitatibus suis intellegens et arguta non sapientia, sed calliditas et astutia est, ita et iustitia non debet stultitia, sed innocentia nominari, quia necesse est et iustum esse sapientem et eum qui sit stultus iniustum.
But just as that malice, shrewd and clever in guarding its own interests, is not wisdom but cunning and craft, so justice ought not to be called folly but innocence, because the just man must be wise and the foolish man unjust.
Notes and citation
Summary: Self-serving cleverness is cunning; justice is innocence, and the just are truly wise.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 52.2 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.3CSEL 19:732
nam neque ratio neque natura ipsa permittit, ut is qui iustus est, sapiens non sit, quoniam iustus nihil utique facit nisi quod rectum et bonum est, prauum et malum semper fugit.
For neither reason nor nature itself allows that one who is just should not be wise, since the just man does nothing but what is right and good, and always flees what is wrong and evil.
Notes and citation
Summary: The just man, doing only good, must be wise.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 52.3 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.4CSEL 19:732
quis autem discernere bonum et malum, prauum et rectum potest nisi qui sapiens fuerit? stultus autem male facit, quia bonum et malum quid sit ignorat, ideo peccat, quia non potest recta et praua discernere. non potest igitur neque stulto iustitia neque iniusto sapientia conuenire.
And who can distinguish good and evil, wrong and right, except one who is wise? The fool does evil because he does not know what good and evil are; he sins because he cannot tell right from wrong. Justice, then, cannot belong to the fool, nor wisdom to the unjust.
Notes and citation
Summary: Only the wise can tell good from evil; justice and wisdom go together.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 52.4 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.5CSEL 19:732
ergo stultus non est qui nec tabula naufragum nec equo saucium deiecerit, quia se abstinuit a nocendo, quod est peccatum; peccatum autem uitare sapientis est.
He is not a fool, then, who has not pushed the shipwrecked man off the plank or the wounded man off the horse, because he has refrained from doing harm, which is a sin; and to avoid sin belongs to the wise.
Notes and citation
Summary: Refusing to harm another in the plank or horse case is wise, not foolish.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 52.5 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.6CSEL 19:732
sed ut stultus prima facie uideatur, illa res efficit, quod extingui animam cum corpore existimant: idcirco omne commodum ad hanc uitam referunt.
But what makes him seem a fool at first sight is that they think the soul is extinguished with the body; and so they refer every advantage to this life.
Notes and citation
Summary: He seems foolish only to those who deny life after death.
Notes on the original text
- Digital text corrected (stray letter in the digital text): : I idcirco → : idcirco.
Topics: Eschatology
Cite (SBL): Lactantius, Epit. 52.6 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.7CSEL 19:732–733
si enim post mortem nihil est, utique stulte facit qui alterius animae parcit cum dispendio suae aut qui alterius lucro magis quam suo consulit. si mors animam delet, danda est opera quo diutius commodiusque uiuamus: si autem uita post mortem superest aeterna et beata, hanc utique corporalem cum omnibus terrae bonis iustus et sapiens contemnet, qui scit quale a deo sit praemium recepturus.
For if there is nothing after death, he certainly acts foolishly who spares another's life at the cost of his own, or who looks to another's gain more than his own. If death destroys the soul, we must take pains to live longer and more comfortably; but if an eternal and blessed life remains after death, the just and wise man will surely despise this bodily life with all the goods of the earth, knowing what reward he will receive from God.
Notes and citation
Summary: If there is eternal life after death, the just man rightly despises this life.
Topics: Eschatology, Ethics
Cite (SBL): Lactantius, Epit. 52.7 (CSEL 19:732–733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.8CSEL 19:733
teneamus igitur innocentiam, teneamus iustitiam, subeamus imaginem stultitiae, ut ueram sapientiam tenere possimus. et si hominibus ineptum uidetur ac stultum torqueri et mori malle quam libare diis et abire sine noxa, nos tamen omni uirtute omnique patientia fidem deo exhibere nitamur.
Let us therefore hold to innocence, hold to justice, and accept the appearance of folly, so that we may hold true wisdom. And if it seems silly and foolish to men to prefer to be tortured and die rather than pour a libation to the gods and go away unharmed, let us nevertheless strive with all virtue and all patience to show our faithfulness to God.
Notes and citation
Summary: Let us keep justice even if it looks foolish, and stay faithful under torture.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): siue noxa → sine noxa.
Topics: Martyrdom
Cite (SBL): Lactantius, Epit. 52.8 (CSEL 19:733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.9CSEL 19:733
non mors terreat, non dolor frangat, quominus uigor animi et constantia inconcussa seruetur. stultos uocent, dummodo ipsi stultissimi sint et caeci et hebetes et pecudibus aequales, qui non intellegunt esse mortiferum relicto deo uiuo prosternere se atque adorare terrena, qui nesciunt et illos aeternam poenam manere qui figmenta insensibilia fuerint uenerati et eos qui nec tormenta nec mortem pro cultu et honore ueri dei recusauerint, uitam perpetuam consecuturos.
Let not death terrify us nor pain break us, so that vigour of mind and unshaken constancy may be kept. Let them call us fools, so long as they themselves are the greatest fools, blind, dull, and equal to cattle, who do not understand that it is deadly to forsake the living God and prostrate themselves to adore earthly things; who do not know that eternal punishment awaits those who have venerated senseless images, and that those who have not refused torments or death for the worship and honour of the true God will obtain everlasting life.
Notes and citation
Summary: Idolaters face eternal punishment; those who suffer for God gain eternal life.
Topics: Martyrdom, Eschatology
Cite (SBL): Lactantius, Epit. 52.9 (CSEL 19:733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
52.10CSEL 19:733
haec est fides summa, haec uera sapientia, haec perfecta iustitia. nihil ad nos adtinet quid iudicent stulti aut quid homunculi sentiant: nos iudicium dei expectare debemus, ut eos postmodum qui de nobis iudicauerint iudicemus.
This is the highest faith, this true wisdom, this perfect justice. It is nothing to us what fools judge or what little men think: we must await the judgement of God, so that afterwards we may judge those who have judged us.
1 Cor 6:2 (allusion, medium confidence)
Notes and citation
Summary: Christians await God's judgement, when they will judge their judges.
Topics: Eschatology
Cite (SBL): Lactantius, Epit. 52.10 (CSEL 19:733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 53
53.1CSEL 19:733–734
Dixi de iustitia, quid esset: sequitur ut ostendam quod sit uerum sacrificium dei, qui iustissimus ritus colendi, ne quis arbitretur aut uictimas aut odores aut dona pretiosa desiderari a deo, a quo si fames, si sitis, si algor, si rerum omnium terrenarum cupiditas abest, non ergo utitur his omnibus quae templis diisque fictilibus inferuntur. sed sicut corporalibus corporalia, sic utique incorporali incorporale sacri-
I have said what justice is; it follows that I should show what the true sacrifice to God is, what the most just rite of worship, lest anyone think that victims or incense or precious gifts are desired by God. Since hunger, thirst, cold, and desire for all earthly things are absent from him, he does not use any of the things that are brought to temples and to gods of clay. But just as bodily things are needed for bodily beings, so surely for an incorporeal being an incorporeal sacrifice
Notes and citation
Summary: God, needing nothing, desires not material offerings but an incorporeal sacrifice.
Topics: Prayer
Cite (SBL): Lactantius, Epit. 53.1 (CSEL 19:733–734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
53.2CSEL 19:734
ficium necessarium est, illis autem quae in usum tribuit homini deus, ipse non indiget, cum omnis terra in ipsius sit potestate: non indiget templo cuius domicilium mundus est, non indiget simulacro qui est et oculis et mente inconprehensibilis, non indiget terrenis luminibus qui solem cum ceteris astris in usum hominis potuit accendere.
is necessary. He himself does not need the things which God gave for man's use, since the whole earth is in his power. He does not need a temple, whose dwelling is the world; he does not need an image, who is incomprehensible to eyes and mind; he does not need earthly lamps, who could kindle the sun with the other stars for man's use.
Acts 17:24 (echo, medium confidence) · Acts 17:25 (echo, medium confidence)
Notes and citation
Summary: God needs no temple, image, or lamps.
Cite (SBL): Lactantius, Epit. 53.2 (CSEL 19:734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
53.3CSEL 19:734
quid igitur ab homine desiderat deus nisi cultum mentis, qui est purus et sanctus? nam illa quae aut digitis fiunt aut extra hominem sunt, inepta fragilia ingrata sunt. hoc est sacrificium uerum, non quod ei arca, sed quod ex corde profertur, non quod manu, sed quod mente libatur, haec acceptabilis uictima est quam de se ipso animus immolauerit.
What, then, does God desire from man but the worship of the mind, which is pure and holy? For the things made by fingers or outside the man are useless, fragile, and displeasing. This is the true sacrifice: not what is brought out of a chest but out of the heart, not what is offered by the hand but by the mind. That is an acceptable victim which the soul has sacrificed from itself.
Ps 51:17 (50:19 Vulg.) (echo, medium confidence) · Rom 12:1 (echo, medium confidence)
Notes and citation
Summary: The true sacrifice is the pure worship of the heart.
Topics: Prayer
Cite (SBL): Lactantius, Epit. 53.3 (CSEL 19:734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
53.4CSEL 19:734
nam quid hostiae, quid tura, quid uestes, quid aurum, quid argentum, quid pretiosi lapides conferunt, si colentis pura mens non est? sola ergo iustitia est quam deus expetit: in hac sacrificium, in hac dei cultus est. de quo nunc mihi disserendum est docendumque in quibus operibus iustitiam necesse sit contineri.
For what do victims, incense, garments, gold, silver, precious stones contribute if the mind of the worshipper is not pure? Justice alone, then, is what God seeks: in it is the sacrifice, in it the worship of God. Of this I must now speak and teach in what works justice must consist.
Notes and citation
Summary: God seeks only justice, which is true worship.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 53.4 (CSEL 19:734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 54
54.1CSEL 19:734–735
Duas esse humanae uitae uias nec philosophis ignotum fuit nec poetis, sed eas utrique diuerso modo induxerunt. philosophi alteram industriae, alteram inertiae esse uoluerunt, sed hoc minus recte, quod eas ad sola uitae huius commoda rettulerunt.
That there are two ways of human life was not unknown either to the philosophers or to the poets, but each presented them differently. The philosophers held that one is the way of industry, the other of idleness; but less rightly, in that they referred them only to the advantages of this life.
Notes and citation
Summary: Philosophers spoke of two ways of life, but only in terms of this life.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.1 (CSEL 19:734–735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.2CSEL 19:735
melius poetae, qui alteram iustorum, alteram impiorum esse dixerunt: sed in eo peccant, quod eas non in hac uita, sed aput inferos esse aiunt.
The poets did better, who said that one is the way of the just, the other of the impious; but they err in that they say these ways are not in this life but in the underworld.
Notes and citation
Summary: Poets placed the two ways of the just and the wicked in the underworld.
- Compare Virgil, Aen. 6.540–543.
Extrabiblical texts: Virgil, Aen. 6.540–543 (Virgil; allusion)
Topics: Eschatology
Cite (SBL): Lactantius, Epit. 54.2 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.3CSEL 19:735
nos utique rectius, qui alteram uitae, alteram mortis et hic tamen esse has uias dicimus. sed illa dexterior, qua iusti gradiuntur, non in Elysium fert, sed in caelum — immortales enim fiunt —, sinisterior ad Tartarum: aeternis enim cruciatibus addicuntur iniusti. tenenda est igitur nobis iustitiae uia, quae ducit ad uitam.
We speak more rightly, who say that one is the way of life, the other of death, and that these ways are here. But the right-hand way, by which the just walk, leads not to Elysium but to heaven (for they become immortal); the left-hand way leads to Tartarus, for the unjust are consigned to eternal torments. We must therefore keep to the way of justice, which leads to life.
Matt 7:13 (allusion, medium confidence) · Matt 7:14 (allusion, medium confidence) · Deut 30:15 (echo, medium confidence)
Notes and citation
Summary: The two ways of life and death are in this life, leading to heaven or eternal punishment.
Extrabiblical texts: Did. 1.1 (Didache; echo)
Topics: Eschatology, Ethics
Cite (SBL): Lactantius, Epit. 54.3 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.4CSEL 19:735
primum autem iustitiae officium est deum agnoscere eumque metuere ut dominum, diligere ut patrem. idem enim qui nos genuit, qui uitali spiritu animauit, qui alit, qui saluos facit, habet in nos non modo ut pater, uerum etiam ut dominus licentiam uerberandi et uitae ac necis potestatem, unde illi ab homine duplex honos, id est amor cum timore debetur. secundum iustitiae officium est hominem agnoscere uelut fratrem.
The first duty of justice is to acknowledge God and to fear him as Lord and love him as Father. For he who begot us, who animated us with the breath of life, who feeds us, who keeps us safe, has over us not only as a father but also as a lord the right to chastise and the power of life and death; hence a twofold honour, that is, love with fear, is owed him by man. The second duty of justice is to acknowledge man as a brother.
Mal 1:6 (allusion, medium confidence)
Notes and citation
Summary: Justice first owes God love and fear as Father and Lord, then brotherhood to all people.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.4 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.5CSEL 19:735
si enim nos idem deus fecit et uniuersos ad iustitiam uitamque aeternam pari condicione generauit, fraterna utique necessitudine cohaeremus: quam qui non agnoscit, iniustus est.
For if the same God made us and brought all to birth on equal terms for justice and eternal life, we are certainly bound together by a brotherly tie; and whoever does not acknowledge it is unjust.
Notes and citation
Summary: Created alike by God, all people are brothers.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.5 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.6CSEL 19:735–736
sed origo huius mali, quo societas inter se hominum, quo necessitudinis uinculum dissolutum est, ab ignoratione ueri dei nascitur. qui enim fontem illum benignitatis ignorat, bonus esse nullo pacto potest. Inde est quod ex eo tempore quo dii multi consecrari ab hominibus colique coeperunt, fugata sicut poetae ferunt iustitia diremptum est omne foedus, dirempta societas iuris humani.
But the origin of this evil, by which the fellowship of men with one another and the bond of kinship has been dissolved, springs from ignorance of the true God. For one who does not know that fountain of goodness can in no way be good. Hence it is that from the time when many gods began to be consecrated and worshipped by men, justice, as the poets say, was put to flight, every covenant was broken, and the fellowship of human law was torn apart.
Notes and citation
Summary: When people turned to many gods, justice fled and human fellowship broke down.
- The flight of Justice from earth: Aratus, Phaen. 96–136; Virgil, Georg. 2.473–474.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): quod ei eo tempore → quod ex eo tempore.
Extrabiblical texts: Aratus, Phaen. 96–136 (Aratus, Phaenomena; allusion); Virgil, Georg. 2.473–474 (Virgil; allusion)
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.6 (CSEL 19:735–736; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.7CSEL 19:736
tum sibi quisque consulens ius in uiribus conputare, nocere inuicem, fraudibus adgredi, dolis circumscribere, commoda sua aliorum incommodis adaugere, non cognatis, non liberis, non parentibus parcere, ad necem hominum pocula temperare, obsidere cum ferro uias, maria infestare, libidini autem qua furor duxerat frena laxare, nihil denique sancti habere quod non cupiditas infanda uiolaret.
Then each, looking after himself, reckoned right in terms of strength, harmed others, attacked them with frauds, entrapped them with tricks, increased his own advantages by others' losses, spared neither relatives nor children nor parents, mixed cups for murder, beset roads with the sword, infested the seas, loosed the reins to lust wherever frenzy led, and finally had nothing holy that unspeakable desire did not violate.
Notes and citation
Summary: Then every kind of crime and lust broke out.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.7 (CSEL 19:736; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.8CSEL 19:736
cum haec fierent, tum leges sibi homines condiderunt pro utilitate communi, ut se interim tutos ab iniuriis facerent. sed metus legum non scelera conprimebat, sed licentiam submouebat. poterant enim leges delicta punire, conscientiam punire non poterant.
When these things were happening, men then made laws for themselves for the common benefit, so as to make themselves safe for a while from injuries. But fear of the laws did not suppress crimes; it only removed licence. For laws could punish offences; they could not punish conscience.
Notes and citation
Summary: Laws restrained open crime but could not reach conscience.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.8 (CSEL 19:736; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
54.9CSEL 19:736–737
itaque quae ante palam eant, clam nen coeperunt: circumscribi etiam iura, siquidem ipsi praesides legum praemiis muneribusque corrupti uel in remissionem malorum uel in perniciem iustorum sententias uenditabant. his accedebant dissensiones et bella et mutuae depraedationes et oppressis legibus saeuiendi potestas licenter adsumpta.
So the things which before had been done openly began to be done secretly; even the laws were circumvented, since the very guardians of the laws, corrupted by rewards and gifts, sold their judgements either for the release of the wicked or for the ruin of the just. To these were added dissensions and wars and mutual plunderings, and, the laws being crushed, the power of raging was licentiously assumed.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Crime went underground, judges were corrupted, and violence grew.
- The digital text is corrupt at the start (“palam eant, clam nen”); the sense is clear.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 54.9 (CSEL 19:736–737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 55
55.1CSEL 19:737
In hoc statu cum essent humanae res, misertus nostri deus reuelauit se nobis et ostendit, ut in ipso religionem fidem castitatem misericordiam disceremus, ut errore uitae prioris abiecto simul cum ipso deo nosmet ipsos, quos inpietas dissociauerat, nosceremus legemque diuinam, quae humana cum caelestibus copulat, tradente ipso domino sumeremus, qua lege uniuersi quibus inretiti fuimus errores cum uanis et impiis superstitionibus tollerentur.
When human affairs were in this state, God, having pity on us, revealed himself to us and showed himself, so that in him we might learn religion, faith, chastity, mercy; so that, casting away the error of our former life, we might know ourselves together with God himself, from whom impiety had separated us; and so that, the Lord himself handing it down, we might receive the divine law which joins human things with heavenly, by which law all the errors in which we had been entangled, with vain and impious superstitions, might be taken away.
Notes and citation
Summary: In mercy God revealed himself and gave his divine law to end human error.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): legemque diurnam → legemque diuinam.
Topics: Scripture and canon
Cite (SBL): Lactantius, Epit. 55.1 (CSEL 19:737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
55.2CSEL 19:737
quid igitur homini debeamus, eadem illa lex diuina praescribit, quae docet quidquid homini praestiteris deo praestari.
What we owe to man, then, that same divine law prescribes, which teaches that whatever you do for a man is done for God.
Matt 25:40 (echo, medium confidence)
Notes and citation
Summary: God's law teaches that what we do for others we do for God.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 55.2 (CSEL 19:737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
55.3CSEL 19:737
sed radix iustitiae et omne fundamentum aequitatis est illut, ut non facias quod pati nolis, sed alterius animum de tuo metiaris. si acerbum est iniuriam ferre et qui eam fecerit uidetur iniustus, transfer in alterius personam quod de te sentis et in tuam quod de altero iudicas, et intelleges tam te iniuste facere, si alteri noceas, quam alterum, si tibi.
But the root of justice and the whole foundation of equity is this: not to do what you would not wish to suffer, but to measure another's mind by your own. If it is bitter to bear an injury, and he who has done it seems unjust, transfer to the other's person what you feel about yourself, and to your own what you judge about the other, and you will understand that you act as unjustly if you harm another as the other does if he harms you.
Matt 7:12 (allusion, medium confidence)
Notes and citation
Summary: Justice is rooted in the golden rule: do not do to others what you would not suffer.
Extrabiblical texts: Tob 4:15 (Tobit [in RC, EO, ETH canons]; echo)
Topics: Ethics
Cite (SBL): Lactantius, Epit. 55.3 (CSEL 19:737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
55.4CSEL 19:737–738
haec si mente uoluamus, innocentiam tenebimus, in qua iustitia uelut primo gradu insistit. primum est enim non nocere, proximum prodesse.
If we turn these things over in our minds, we shall keep innocence, on which justice stands as on its first step. For the first thing is not to harm, the next to help.
Notes and citation
Summary: First do no harm, then do good.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 55.4 (CSEL 19:737–738; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
55.5CSEL 19:738
sed sicut in rudibus agris priusquam serere incipias, euulsis sentibus et omnibus stirpium radicibus amputatis arua purganda, sic de nostris animis prius uitia detrahenda sunt et tunc demum uirtutes inserendae, de quibus seminatae per uerbum dei fruges uirtutis oriantur.
But just as in uncultivated fields, before you begin to sow, the ploughland must be cleared by pulling up the briars and cutting off all the roots of stumps, so vices must first be removed from our souls, and then at last virtues planted, from which, sown by the word of God, the fruits of virtue may spring.
Jer 4:3 (echo, low confidence) · Matt 13:7 (echo, low confidence)
Notes and citation
Summary: Vices must be uprooted before virtues can be sown by God's word.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 55.5 (CSEL 19:738; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 56
56.1CSEL 19:738
Tres adfectus uel ut ita dicam tres Furiae sunt, quae in animis hominum tantas perturbationes cient et interdum cogunt ita delinquere, ut nec famae nec periculi sui respectum habere permittant, ira, quae uindictam cupit, auaritia, quae desiderat opes, libido, quae adpetit uoluptates.
There are three passions, or, so to speak, three Furies, which stir up such great disturbances in human souls and sometimes compel them so to offend that they allow no regard for their reputation or their own danger: anger, which desires revenge; avarice, which longs for wealth; lust, which seeks pleasures.
Notes and citation
Summary: Anger, avarice, and lust are the three great disturbers of the soul.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 56.1 (CSEL 19:738; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
56.2CSEL 19:738–739
his uitiis ante omnia resistendum est, hae stirpes eruendae, ut uirtutes inseri possint. hos adfectus Stoici amputandos, Peripatetici temperandos putant, neutri eorum recte, quia neque in totum detrahi possunt, siquidem natura insiti certam habent magnamque rationem, neque deminui, quoniam si mala sunt, carendum est etiam mediocribus, si bona, integris abutendum est.
These vices must be resisted before all else; these stumps must be rooted out, so that virtues can be planted. The Stoics think these passions should be cut away, the Peripatetics that they should be moderated; neither rightly, since they can neither be removed entirely, for being implanted by nature they have a definite and great purpose, nor diminished, since if they are evil we must be without them even in moderation, and if good we must use them whole.
Notes and citation
Summary: Stoics would remove the passions and Peripatetics moderate them; both are wrong.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 56.2 (CSEL 19:738–739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
56.3CSEL 19:739
nos uero neque detrahendos neque minuendos esse dicimus. non enim per se mala sunt quae deus homini rationabiliter inseuit, sed cum sint utique natura bona, quoniam ad tuendam uitam sunt adtributa, male utendo fiunt mala.
We, however, say that they are neither to be removed nor diminished. For the things which God has implanted in man with reason are not evil in themselves; but since they are certainly good by nature, being given to protect life, they become evil by being used badly.
Notes and citation
Summary: The passions are good gifts of God that become evil only through misuse.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 56.3 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
56.4CSEL 19:739
et sicut fortitudo, si pro patria dimices, bonum est, si contra patriam, malum, sic et adfectus, si ad usus bonos habeas, uirtutes erunt, si ad malos, uitia dicentur. ira igitur ad coercitionem peccatorum id est ad regendam subiectorum disciplinam data est a deo, ut metus licentiam conprimat et conpescat audaciam, sed qui terminos eius ignorant, irascuntur paribus aut etiam potioribus: inde ad inmania facinora prosilitur, inde ad caedes, inde ad bella consurgitur.
And just as courage is good if you fight for your country and evil if against it, so the passions, if you apply them to good uses, will be virtues; if to bad, they will be called vices. Anger, then, was given by God for the restraint of sins, that is, for governing the discipline of those under one's authority, so that fear might suppress licence and check boldness; but those who do not know its limits are angry with equals or even superiors: from this people leap to monstrous crimes, to murders, to wars.
Notes and citation
Summary: Anger is given to restrain wrongdoing, but beyond its limits it leads to murder and war.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 56.4 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
56.5CSEL 19:739
cupiditas quoque ad desideranda et conquirenda uitae necessaria tributa est, sed qui nesciunt fines eius, insatiabiliter opes congerere nituntur: hinc uenena, hinc circumscriptiones, hinc falsa testamenta, hinc omnia fraudum genera eruperunt.
Desire too was given for wishing for and acquiring the necessities of life; but those who do not know its limits strive insatiably to heap up wealth: from this poisonings, swindles, forged wills, and every kind of fraud have broken out.
Notes and citation
Summary: Desire is for life's necessities; unbounded it breeds fraud.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 56.5 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
56.6CSEL 19:739
libidinis autem adfectus ad procreandos liberos insitus et innatus est, sed qui limites eius in animo non tenent, utuntur eo ad solam uoluptatem: inde inliciti amores, inde adulteria et stupra, inde omnes corruptelae oriuntur.
The passion of lust is implanted and inborn for the begetting of children; but those who do not keep its limits in their mind use it for pleasure alone: from this arise unlawful loves, adulteries and debaucheries, and every corruption.
Notes and citation
Summary: Sexual desire exists for procreation; misused it leads to adultery and corruption.
Cite (SBL): Lactantius, Epit. 56.6 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
56.7CSEL 19:739–740
redigendi sunt ergo isti adfectus intra fines suos et in uiam rectam dirigendi, in qua etiamsi sint uehementes, culpam tamen habere non possunt.
These passions must therefore be brought back within their limits and directed into the right way, in which, even if they are vehement, they cannot incur blame.
Notes and citation
Summary: The passions must be kept within their proper bounds.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 56.7 (CSEL 19:739–740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 57
57.1CSEL 19:740
Cohibenda est ira, cum patimur iniuriam, ut et malum conprimatur quod ex certamine inpendet et duas maximas uirtutes, innocentiam patientiamque, teneamus. auaritia frangatur, cum habemus quod satis est.
Anger must be restrained when we suffer injury, both so that the evil which threatens from strife may be checked and so that we may keep the two greatest virtues, innocence and patience. Avarice must be broken when we have what is enough.
Notes and citation
Summary: Restrain anger under injury and curb avarice when one has enough.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 57.1 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.2CSEL 19:740
quis enim furor est in iis coaceruandis laborare quae aut latrocinio aut proscriptione aut morte ad alios necesse sit peruenire?
For what madness is it to toil at heaping up things which must pass to others by robbery or confiscation or death?
Luke 12:20 (echo, medium confidence)
Notes and citation
Summary: It is madness to hoard what others will take.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 57.2 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.3CSEL 19:740
libido extra legitimum torum non euagetur, sed creandis liberis seruiat. adpetentia enim nimia uoluptatis et periculum parit et infamiam generat et, quod est maxime cauendum, mortem adquirit aeternam. nihil est enim tam inuisum deo quam mens incesta et animus inpurus.
Let lust not wander outside the lawful marriage bed, but serve the begetting of children. For excessive appetite for pleasure both breeds danger and begets disgrace and, what is most to be guarded against, acquires eternal death. For nothing is so hateful to God as an unchaste mind and an impure soul.
Notes and citation
Summary: Sexual desire belongs within marriage; unchastity brings eternal death.
Cite (SBL): Lactantius, Epit. 57.3 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.4CSEL 19:740
nec hac sola uoluptate abstinendum sibi quis putet quae capitur ex feminei corporis copulatione, sed et ceteris uoluptatibus sensuum reliquorum, quia et ipsae sunt uitiosae et eiusdem uirtutis est eas contemnere.
Nor let anyone think that he must abstain only from this pleasure which is taken from union with a woman's body, but also from the other pleasures of the remaining senses, because they too are faulty and it belongs to the same virtue to despise them.
Notes and citation
Summary: One must also resist the pleasures of the other senses.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): capitur ei feminei → capitur ex feminei.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 57.4 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.5CSEL 19:740
oculorum uoluptas percipitur ex rerum pulcritudine, aurium de uocibus canoris et suauibus, narium de odore ineundo, saporis de cibis dulcibus: quibus omnibus uirtus repugnare fortiter debet, ne his inlecebris inretitus animus a caelestibus ad terrena, ab aeternis ad temporalia, a uita inmortali ad poenam perpetuam deprimatur.
The pleasure of the eyes is gained from the beauty of things, of the ears from melodious and sweet sounds, of the nostrils from pleasant smell, of taste from sweet foods; all of which virtue must resist bravely, lest the soul, entangled by these allurements, be pressed down from heavenly things to earthly, from eternal to temporal, from immortal life to perpetual punishment.
Notes and citation
Summary: Virtue must resist the pleasures of sight, hearing, smell, and taste.
Notes on the original text
- Digital text corrected (OCR misreads in the digital text): oeulorum uoluptas percipitur ei rerum → oculorum uoluptas percipitur ex rerum.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 57.5 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.6CSEL 19:740–741
in saporis et odoris uoluptatibus hoc periculum est, quod trahere ad luxuriem possunt. qui enim fuerit his deditus, aut non habebit ullam rem familiarem aut si habuerit, absumet et aget postmodum uitam detestabilem. qui autem capitur auditu, ut taceam de cantibus qui sensus intimos ita saepe deleniunt, ut etiam statum mentis furore perturbent, compositis certe orationibus numerosisque carminibus aut argutis disputationibus ad impios cultus facile traducitur.
In the pleasures of taste and smell there is this danger, that they can draw one to luxury. For whoever is devoted to them will either have no property or, if he has it, will consume it and afterwards lead a detestable life. And whoever is captivated by hearing (not to speak of songs, which often so soothe the inmost senses as to disturb even the balance of the mind with frenzy) is easily led to impious worship by well-composed speeches, rhythmic poems, or clever disputations.
Notes and citation
Summary: Taste and smell lead to luxury; pleasing words and music can lead to false worship.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 57.6 (CSEL 19:740–741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.7CSEL 19:741
inde est quod scriptis caelestibus, quia uidentur incompta, non facile credunt qui aut ipsi sunt diserti aut diserta legere malunt: non quaerunt uera, set dulcia, immo illis haec uidentur esse uerissima quae auribus blandiuntur. ita respuunt ueritatem, dum sermonis suauitate capiuntur.
Hence it is that those who are either eloquent themselves or prefer to read eloquent things do not easily believe the heavenly writings, because they seem unpolished: they seek not what is true but what is sweet; nay, those things seem to them most true which flatter the ears. So they reject the truth while they are captivated by sweetness of speech.
Notes and citation
Summary: The eloquent despise Scripture's plain style and prefer pleasant words to truth.
Topics: Scripture and canon
Cite (SBL): Lactantius, Epit. 57.7 (CSEL 19:741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
57.8CSEL 19:741
uoluptas uero quae spectat ad uisum multiformis est. nam quae percipitur ex rerum pretiosarum pulcritudine, auaritiam concitat, quae aliena esse debet a sapiente atque iusto, quae autem capitur de specie mulierum, in alteram cadit uoluptatem, de qua iam superius locuti sumus.
The pleasure that pertains to sight is manifold. For that which is gained from the beauty of precious things stirs up avarice, which ought to be foreign to the wise and just man; and that which is taken from the beauty of women falls into the other pleasure, of which we have already spoken above.
Notes and citation
Summary: Pleasure of the eyes breeds avarice or lust.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 57.8 (CSEL 19:741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 58
58.1CSEL 19:741
Superest de spectaculis dicere, quae quoniam potentia sunt ad corrumpendos animos, uitanda sapientibus et cauenda sunt, tum, quod ad celebrandos deorum honores inuenta memorantur.
It remains to speak of the spectacles, which, since they have power to corrupt souls, must be avoided and guarded against by the wise, all the more because they are recorded as invented for celebrating the honours of the gods.
Notes and citation
Summary: The public shows must be avoided because they corrupt and honour the gods.
- The digital text prefixes a chapter number “(63)” from the Divine Institutes numbering; it is not translated.
Notes on the original text
- Digital text corrected (stray chapter number in the digital text): (63). Superest → Superest.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.1 (CSEL 19:741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.2CSEL 19:741–742
nam munerum editiones Saturni festa sunt, scaena Liberi patris est, ludi uero circenses Neptuno dicati putantur, ut iam qui spectaculis interest, relicto dei cultu ad profanos ritus transisse uideatur.
For the gladiatorial shows are festivals of Saturn, the stage belongs to Father Liber, and the circus games are thought to be dedicated to Neptune; so that whoever attends the spectacles seems to have left the worship of God and passed over to profane rites.
Notes and citation
Summary: Each kind of show belongs to a pagan god.
Cite (SBL): Lactantius, Epit. 58.2 (CSEL 19:741–742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.3CSEL 19:742
sed ego de re malo dicere quam de origine. quid tam horribile, tam taetrum quam hominis trucidatio? ideo seuerissimis legibus uita nostra munitur, ideo bella execrabilia sunt. inuenit tamen consuetudo quatenus homicidium sine bello ac sine legibus faciat, et hoc sibi uoluptas quod scelus uindicauit.
But I prefer to speak of the thing itself rather than its origin. What is so horrible, so hideous, as the slaughter of a human being? For this reason our life is protected by the severest laws; for this reason wars are accursed. Yet custom has found how to commit homicide without war and without laws, and pleasure has claimed this for itself, which crime had claimed.
Notes and citation
Summary: Gladiatorial shows make killing into entertainment.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.3 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.4CSEL 19:742
quodsi interesse homicidio sceleris conscientia est et eidem facinori spectator obstrictus est cui et admissor, ergo et in his gladiatorum caedibus non minus cruore perfunditur qui spectat quam ille qui facit, nec potest esse inmunis a sanguine qui uoluit effundi, aut uideri non interfecisse qui interfectori et fauit et praemium postulauit.
But if to be present at a homicide is to share the guilt of the crime, and the spectator is bound by the same deed as the perpetrator, then in these slaughters of gladiators he who watches is no less drenched in blood than he who does it; nor can he be free of blood who wished it shed, or seem not to have killed who both cheered the killer and demanded a reward for him.
Notes and citation
Summary: Spectators share the bloodguilt of the killing.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.4 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.5CSEL 19:742
quid? scaena num sanctior? in qua comoedia de stupris et amoribus, tragoedia de incestis et parricidiis fabulatur.
What? Is the stage any holier? On it comedy tells stories of seductions and love affairs, tragedy of incests and parricides.
Notes and citation
Summary: The theatre portrays immorality.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.5 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.6CSEL 19:742
histrionum etiam inpudici gestus, quibus infames feminas imitantur, libidines, quas saltando exprimunt, docent. nam mimus corruptelarum disciplina est, in quo fiunt per imaginem quae pudenda sunt, ut fiant sine pudore quae uera sunt.
The shameless gestures of the actors too, by which they imitate disreputable women, teach the lusts which they express in dancing. For the mime is a school of corruption, in which shameful things are done in representation, so that the real things may be done without shame.
Notes and citation
Summary: Actors' mimes teach vice.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.6 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.7CSEL 19:742
spectant haec adulescentes, quorum lubrica aetas, quae frenari ac regi debet, ad uitia et peccata his imaginibus eruditur.
Young people watch these things, whose slippery age, which ought to be bridled and guided, is trained by these images to vices and sins.
Notes and citation
Summary: The young are trained in vice by the theatre.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.7 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.8CSEL 19:742–743
circus uero innocentior existimatur, sed maior hic furor est, siquidem mentes spectantium tanta efferuntur insania, ut non modo in conuicia, sed etiam in rixas et proelia et contentiones saepe consurgant.
The circus is thought more innocent, but here the madness is greater, since the minds of the spectators are carried away by such frenzy that they often rise up not only to abuse but to brawls, fights, and quarrels.
Notes and citation
Summary: The circus inflames spectators to violence.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.8 (CSEL 19:742–743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
58.9CSEL 19:743
fugienda igitur omnia spectacula, ut tranquillum mentis statum tenere possimus, renuntiandum noxiis uoluptatibus, ne deleniti suauitate pestifera in mortis laqueos incidamus.
All spectacles, then, must be shunned, so that we may keep a tranquil state of mind; we must renounce harmful pleasures, lest, charmed by a pestilent sweetness, we fall into the snares of death.
Notes and citation
Summary: Shun all shows to keep a tranquil mind.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 58.9 (CSEL 19:743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 59
59.1CSEL 19:743
Placeat sola uirtus, cuius merces inmortalis est, cum uicerit uoluptatem. superatis autem adfectibus et perdomitis uoluptatibus facilis in conprimendis ceteris labor est ei qui sit dei ueritatisque sectator. non maledicet umquam, qui sperabit a deo benedictionem, non peierabit, ne deum ludibrio habeat, sed ne iurabit quidem, ne quando uel necessitate uel consuetudine in periurium cadat.
Let virtue alone please us, whose reward is immortal when it has conquered pleasure. And once the passions are overcome and pleasures subdued, the task of restraining the rest is easy for one who follows God and the truth. He will never curse, who hopes for blessing from God; he will not swear falsely, lest he mock God; indeed he will not even swear, lest at some time, by necessity or habit, he fall into perjury.
Matt 5:34 (allusion, high confidence) · Rom 12:14 (echo, medium confidence)
Notes and citation
Summary: The follower of God will not curse, perjure himself, or even swear.
- The digital text prefixes “(64)”; it is not translated.
Notes on the original text
- Digital text corrected (stray chapter number in the digital text): (64). Placeat → Placeat.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.1 (CSEL 19:743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.2CSEL 19:743–744
nihil subdole, nihil dissimulanter loquetur; neque abnegabit quod spoponderit neque promittet quod facere non possit; non inuidebit cuiquam, qui se suoque contentus sit, nec detrahet aut male alteri uolet in quem forsitan beneficia dei proniora sunt. non furabitur nec omnino quidquam concupiscet alienum; non dabit in usuram pecuniam — hoc est enim de alienis malis lucra captare — nec tamen negabit, si quem necessitas coget mutuari.
He will say nothing deceitfully, nothing by pretence; he will neither deny what he has pledged nor promise what he cannot do; he will envy no one, being content with himself and his own, nor will he disparage or wish ill to another toward whom God's benefits are perhaps more inclined. He will not steal nor covet at all anything belonging to another; he will not lend money at interest (for this is to gain profit from others' misfortunes), and yet he will not refuse if necessity compels someone to borrow.
Exod 20:15 (allusion, medium confidence) · Exod 20:17 (allusion, medium confidence) · Exod 22:25 (echo, medium confidence) · Luke 6:35 (echo, medium confidence)
Notes and citation
Summary: He will be honest, content, free of envy and theft, and lend without interest.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.2 (CSEL 19:743–744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.3CSEL 19:744
non sit asper in filium neque in seruum: meminerit quod et ipse patrem habeat ac dominum. ita cum his agat quemadmodum secum agi uolet.
Let him not be harsh toward his son or his slave: let him remember that he too has a Father and a Lord. So let him deal with them as he would wish to be dealt with.
Eph 6:9 (echo, medium confidence) · Col 4:1 (echo, medium confidence)
Notes and citation
Summary: Treat children and slaves as one wishes God to treat oneself.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.3 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.4CSEL 19:744
munera superabundantia non accipiat a tenuioribus: nec enim iustum est augeri patrimonia locupletium per damna miserorum.
Let him not accept excessive gifts from those of slender means; for it is not just that the estates of the rich be increased by the losses of the poor.
Notes and citation
Summary: Do not take gifts from the poor.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.4 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.5CSEL 19:744
uetus praeceptum est non occidere: quod non sic accipi debet, tamquam iubeamur ab homicidio tantum, quod etiam legibus publicis uindicatur, manus abstinere, (sed) hac iussione interposita nec uerbo licebit periculum mortis inferre nec infantem necare aut exponere nec se ipsum uoluntaria morte damnare.
An ancient precept is not to kill; which ought not to be understood as though we were commanded only to keep our hands from homicide, which is punished even by public laws; but with this command interposed it will not be lawful even by a word to bring danger of death, nor to kill or expose an infant, nor to condemn oneself to voluntary death.
Exod 20:13 (allusion, high confidence)
Notes and citation
Summary: “Do not kill” also forbids endangering life by word, killing or exposing infants, and suicide.
- “but” is the editor's supplement.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.5 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.6CSEL 19:744
item non adulterare: sed hoc praecepto non solum corrumpere alienum matrimonium prohibemur, quod etiam communi gentium iure damnatur, uerum etiam prostitutis corporibus abstinere. supra leges enim dei lex est: ea quoque quae pro licitis habentur uetat, ut iustitiam consummet.
Likewise not to commit adultery: but by this precept we are forbidden not only to corrupt another's marriage, which is condemned even by the common law of nations, but also to abstain from prostituted bodies. For the law of God is above the laws; it forbids even those things that are held to be permitted, so as to perfect justice.
Exod 20:14 (allusion, high confidence)
Notes and citation
Summary: “Do not commit adultery” also forbids resorting to prostitutes.
- Latin adulterare, “commit adultery”. The author extends the commandment to intercourse with prostitutes, which Roman law permitted.
Cite (SBL): Lactantius, Epit. 59.6 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.7CSEL 19:744–745
eiusdem legis est falsum testimonium non dicere, quod et ipsum latius patet. nam si falsum testimonium mendacio nocet ei contra quem dicitur et fallit eum aput quem dicitur, numquam igitur mentiendum est, quia mendacium semper aut fallit aut nocet. non est ergo uir iustus qui etiam sine noxa in otioso sermone mentitur.
It belongs to the same law not to bear false witness, which itself also extends more widely. For if false witness by a lie harms the one against whom it is spoken and deceives the one before whom it is spoken, then one must never lie, because a lie always either deceives or harms. He is not, then, a just man who lies even harmlessly in idle talk.
Exod 20:16 (allusion, high confidence) · Matt 12:36 (echo, low confidence)
Notes and citation
Summary: The ban on false witness forbids all lying, even harmless lies.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.7 (CSEL 19:744–745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
59.8CSEL 19:745
huic uero nec adulari licet — perniciosa est enim ac deceptrix adulatio —, sed ubique custodiet ueritatem. quae licet sit ad praesens insuauis, tamen cum fructus eius atque utilitas apparuerit, non odium pariet, ut ait poeta, sed gratiam.
Nor is it permitted to him to flatter (for flattery is pernicious and deceptive), but everywhere he will guard the truth. Though it may be unpleasant for the present, yet when its fruit and usefulness have appeared, it will produce not hatred, as the poet says, but gratitude.
Notes and citation
Summary: The just man never flatters; truth in the end wins gratitude, not hatred.
- The poet is Terence, Andr. 68 (“truth breeds hatred”).
Extrabiblical texts: Terence, Andr. 68 (Terence; allusion)
Topics: Ethics
Cite (SBL): Lactantius, Epit. 59.8 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 60
60.1CSEL 19:745
Dixi de iis quae uetantur: dicam nunc breuiter quae iubentur. innocentiae proxima est misericordia. illa enim malum non facit, haec bonum operatur, illa incohat iustitiam, haec conplet.
I have spoken of the things that are forbidden; I will now speak briefly of those that are commanded. Next to innocence is mercy. For the one does no evil, the other does good; the one begins justice, the other completes it.
Notes and citation
Summary: Mercy completes the justice that innocence begins.
- The digital text prefixes chapter numbers “(65) (5)”; they are not translated.
Notes on the original text
- Digital text corrected (stray chapter numbers in the digital text): (65) (5). Dixi → Dixi.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.1 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.2CSEL 19:745
nam cum inbecillior sit hominum natura quam ceterarum animantium, quas deus et instructas ad inferendam et munitas ad uim repellendam figurauit, adfectum nobis misericordiae dedit, ut omne praesidium uitae nostrae in mutuis auxiliis poneremus.
For since human nature is weaker than that of the other animals, which God formed equipped to attack and armed to repel force, he gave us the feeling of mercy, so that we might place all protection of our life in mutual help.
Notes and citation
Summary: God gave weak humans mercy so they would protect one another.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.2 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.3CSEL 19:745
si enim ficti ab uno deo et orti ab uno homine consanguinitatis iure sociamur, omnem igitur hominem diligere debemus. itaque non tantum inferre iniuriam non oportet, sed ne inlatam quidem uindicare, ut sit in nobis perfecta innocentia, et ideo iubet nos deus etiam pro inimicis precem facere semper.
For if, fashioned by one God and sprung from one man, we are joined by the right of kinship, we ought therefore to love every human being. And so we must not only not inflict injury, but not even avenge it when inflicted, so that there may be perfect innocence in us; and for this reason God commands us always to pray even for our enemies.
Acts 17:26 (echo, medium confidence) · Matt 5:44 (allusion, high confidence)
Notes and citation
Summary: As one family we must love all, not avenge wrongs, and pray for enemies.
Cite (SBL): Lactantius, Epit. 60.3 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.4CSEL 19:745–746
ergo animal commune atque consors esse debemus, ut nos inuicem praestandis et accipiendis auxiliis muniamus. multis enim casibus et incommodis fragilitas nostra subiecta est.
We ought, then, to be a social and sharing animal, so as to protect ourselves by giving and receiving help in turn. For our frailty is subject to many mishaps and troubles.
Notes and citation
Summary: Human frailty requires mutual help.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.4 (CSEL 19:745–746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.5CSEL 19:746
spera et tibi accidere posse quod alteri uideas accidisse: ita demum excitaberis ad opem ferendam, si sumpseris eius animum qui opem tuam in malis constitutus inplorat.
Expect that what you see has happened to another can happen to you too: only thus will you be stirred to bring help, if you take on the mind of the one who, placed in evils, implores your help.
Notes and citation
Summary: Imagine yourself in the sufferer's place.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.5 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.6CSEL 19:746
si quis uictu indiget, inpertiamus, si quis nudus occurrerit, uestiamus, si quis a potentiore iniuriam sustinet, eruamus. pateat domicilium nostrum uel peregrinis uel indigentibus tecto. pupillis defensio, uiduis tutela nostra non desit.
If anyone lacks food, let us share; if anyone meets us naked, let us clothe him; if anyone suffers injury from one more powerful, let us rescue him. Let our home be open to strangers or to those in need of a roof. Let our defence not be lacking to orphans, nor our protection to widows.
Matt 25:35 (allusion, high confidence) · Matt 25:36 (allusion, high confidence) · Isa 58:7 (allusion, medium confidence) · Isa 1:17 (echo, medium confidence)
Notes and citation
Summary: Feed the hungry, clothe the naked, defend the weak, shelter strangers, protect orphans and widows.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.6 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.7CSEL 19:746
redimere ab hoste captiuos magnum misericordiae opus est, aegros item (et) pauperes uisere atque refouere. inopes aut aduenae si obierint, non patiamur insepultos iacere. haec sunt opera, haec officia misericordiae, quae si quis obierit, uerum et acceptum sacrificium deo immolabit.
To ransom captives from the enemy is a great work of mercy, likewise to visit and comfort the sick and the poor. If the destitute or strangers die, let us not allow them to lie unburied. These are the works, these the duties of mercy; whoever undertakes them will offer a true and acceptable sacrifice to God.
Matt 25:36 (allusion, medium confidence) · Heb 13:16 (echo, medium confidence)
Notes and citation
Summary: Ransoming captives, visiting the sick, and burying the poor are true sacrifices to God.
- “and” is the editor's supplement.
Extrabiblical texts: Tob 1:17 (Tobit [in RC, EO, ETH canons]; echo)
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.7 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.8CSEL 19:746
haec litabilior uictima est aput deum, qui non pecudis sanguine, sed hominis pietate placatur, quem deus, quia iustus est, suamet ipsum lege, sua et condicione prosequitur: miseretur eius quem uiderit misericordem, inexorabilis est ei quem precantibus cernit inmitem.
This is a more acceptable victim with God, who is appeased not by the blood of cattle but by the piety of man; and God, because he is just, treats him by his own law and his own terms: he has mercy on him whom he sees merciful, and is inexorable to him whom he sees harsh toward those who entreat him.
Matt 5:7 (allusion, medium confidence) · Hos 6:6 (echo, medium confidence)
Notes and citation
Summary: God shows mercy to the merciful and none to the harsh.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.8 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
60.9CSEL 19:746–747
ergo ut haec omnia quae deo placent facere possimus, contemnenda est pecunia et ad caelestes transferenda thensauros, ubi nec fur effodiat nec robigo consumat nec tyrannus eripiat, sed nobis ad aeternam opulentiam deo custode seruetur.
So, in order that we may be able to do all these things that please God, money must be despised and transferred to heavenly treasuries, where no thief may dig through, no rust consume, no tyrant snatch it away, but it may be kept for us, with God as guardian, for eternal wealth.
Matt 6:19 (allusion, high confidence) · Matt 6:20 (allusion, high confidence)
Notes and citation
Summary: Despise money and store up treasure in heaven.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 60.9 (CSEL 19:746–747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 61
61.1CSEL 19:747
Fides quoque magna iustitiae pars est: quae maxime a nobis, qui nomen fidei gerimus, conseruanda est, praecipue in religione, quia deus prior est et potior quam homo.
Faithfulness too is a great part of justice; and it must be kept above all by us who bear the name of faith, especially in religion, because God comes before man and is greater than he.
Notes and citation
Summary: Christians, who bear the name of faith, must above all keep faith with God.
- Fides means both “faith” and “faithfulness”.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 61.1 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.2CSEL 19:747
et si est gloriosum pro amicis, pro parentibus, pro liberis, id est pro homine suscipere mortem et qui hoc fecerit, diuturnam memoriam laudemque consequitur, quanto magis pro deo, qui potest aeternam uitam pro temporali morte praestare?
And if it is glorious to undergo death for friends, for parents, for children, that is, for a human being, and whoever has done this gains lasting memory and praise, how much more for God, who can give eternal life in return for temporal death?
John 15:13 (echo, medium confidence)
Notes and citation
Summary: If dying for others is glorious, dying for God is far more so.
Topics: Martyrdom
Cite (SBL): Lactantius, Epit. 61.2 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.3CSEL 19:747
itaque cum inciderit eiusmodi necessitas, ut desciscere a deo atque ad ritus gentium transire cogamur, nullus nos metus, nullus terror inflectat, quominus traditam nobis fidem custodiamus. deus sit ante oculos, deus in corde, cuius interno auxilio dolorem uiscerum et adhibita corpori tormenta superemus.
So when a necessity of this kind arises, that we are compelled to fall away from God and go over to the rites of the heathen, let no fear, no terror, bend us from guarding the faith handed down to us. Let God be before our eyes, God in our heart, by whose inward help we may overcome the pain of the flesh and the tortures applied to the body.
Notes and citation
Summary: Under compulsion to apostatize, keep the faith with God's inward help.
Topics: Martyrdom, Persecution
Cite (SBL): Lactantius, Epit. 61.3 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.4CSEL 19:747
nihil tunc aliut quam uitae immortalis praemia cogitemus: ita facile, etsi dissipandi aut urendi artus fuerint, tolerabimus uniuersa quae in nos tyrannicae crudelitatis amentia molietur.
Let us then think of nothing but the rewards of immortal life; so we shall easily bear, even if our limbs must be torn apart or burned, everything that the madness of tyrannical cruelty contrives against us.
Notes and citation
Summary: Thinking of immortal life, we can bear any torture.
Topics: Martyrdom
Cite (SBL): Lactantius, Epit. 61.4 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.5CSEL 19:747–748
postremo ipsam mortem non inuiti aut timidi, sed libentes et interriti subire nitamur, cum sciamus quali aput deum gloria
Finally, let us strive to undergo death itself not unwillingly or fearfully but gladly and undaunted, since we know in what glory with God
Notes and citation
Summary: Let us meet death gladly, knowing the glory to come.
Topics: Martyrdom
Cite (SBL): Lactantius, Epit. 61.5 (CSEL 19:747–748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.6CSEL 19:748
simus futuri triumphato saeculo ad promissa uenientes, quibus bonis, quanta beatitudine breuia haec poenarum mala et huius uitae damna pensemus. quodsi facultas huius gloriae deerit, habebit fides etiam in pace mercedem. teneatur ergo in omnibus uitae officiis, teneatur in matrimonio. non enim satis est, si aut alieno toro aut lupanari abstineas.
we shall be, coming to the promises having triumphed over the world, and with what goods, what great blessedness, we shall make up for these brief evils of punishment and the losses of this life. But if the opportunity for this glory is lacking, faithfulness will have its reward even in peace. Let it be kept, then, in all the duties of life; let it be kept in marriage. For it is not enough if you abstain from another's bed or from the brothel.
Notes and citation
Summary: Faithfulness is rewarded even in peacetime and must be kept in marriage too.
Cite (SBL): Lactantius, Epit. 61.6 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.7CSEL 19:748
qui habet coniugem, nihil quaerat extrinsecus, sed contentus ea sola casti et inuiolati cubilis sacramenta custodiat. adulter est enim deo et incestus qui abiecto iugo uel in liberam uel in seruam peregrina uoluptate luxuriat.
Let one who has a wife seek nothing outside, but, content with her alone, guard the sacred bond of a chaste and inviolate bed. For he is an adulterer before God and unchaste who, casting off the yoke, indulges in foreign pleasure with either a free woman or a slave.
Notes and citation
Summary: A husband who has relations with any other woman, free or slave, is an adulterer before God.
- Sacramenta here means the sacred pledge of marriage. Roman law did not count a husband's relations with a slave or an unmarried woman as adultery; the author does.
Cite (SBL): Lactantius, Epit. 61.7 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.8CSEL 19:748
sed sicut femina castitatis uinculis obligata est, ne aliut concupiscat, ita et uir eadem lege teneatur, quoniam deus uirum et uxorem unius corporis conpage solidauit. ideo praecipit non dimitti uxorem nisi crimine adulterii reuictam, ut numquam coniugalis foederis uinculum nisi quod perfidia ruperit resoluatur.
But just as the woman is bound by the bonds of chastity not to desire another, so let the man too be held by the same law, since God has joined husband and wife in the union of one body. Therefore he commanded that a wife not be dismissed unless convicted of the crime of adultery, so that the bond of the marriage covenant may never be loosed except what unfaithfulness has broken.
Gen 2:24 (allusion, high confidence) · Matt 19:6 (allusion, medium confidence) · Matt 5:32 (allusion, high confidence) · Matt 19:9 (allusion, high confidence)
Notes and citation
Summary: Husband and wife are equally bound; a wife may be dismissed only if convicted of adultery.
- The allusions are Gen 2:24 and Matt 5:32; 19:9. Lactantius names adultery (adulterium) as the only ground; he does not discuss remarriage here (compare Div. inst. 6.23.33).
Topics: Marriage, Divorce, Divorce and remarriage
Cite (SBL): Lactantius, Epit. 61.8 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.9CSEL 19:748
illut quoque ad consummandam pudicitiam iungitur, ut non modo peccatum absit, uerum etiam cogitatio. pollui enim mentem quamuis inani cupiditate manifestum est, itaque iustum hominem quod sit secus nec facere oportere nec uelle.
This too is added for the perfecting of chastity: that not only the sin be absent but even the thought. For it is plain that the mind is polluted by desire, even if it comes to nothing; and so the just man ought neither to do nor to wish what is otherwise.
Matt 5:28 (allusion, high confidence)
Notes and citation
Summary: Chastity excludes even lustful thoughts.
Cite (SBL): Lactantius, Epit. 61.9 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
61.10CSEL 19:748
purganda est igitur conscientia, quam deus peruidet, qui falli non potest. emaculetur omni labe pectus, ut templum dei esse possit, quod non auri nec eboris nitor, sed fidei et castitatis fulgor inlustrat.
The conscience, then, must be cleansed, which God sees through, who cannot be deceived. Let the heart be cleansed of every stain, so that it can be the temple of God, which is lit not by the gleam of gold or ivory but by the brightness of faith and chastity.
1 Cor 3:16 (allusion, medium confidence) · 1 Cor 6:19 (echo, medium confidence)
Notes and citation
Summary: The heart must be cleansed to be God's temple.
Topics: Ethics
Cite (SBL): Lactantius, Epit. 61.10 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.