Divine Institutes 2.14.1–3.3.16
Latin text: CSEL 19 (Latin text: S. Brandt (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).
Divine 2, chapter 14
2.14.1CSEL 19:162–163
Cum ergo numerus hominum coepisset increscere, prouidens deus ne fraudibus suis diabolus, cui ab initio dederat terrae potestatem, uel corrumperet homines uel disperderet, quod in exordio fecerat, misit angelos ad tutelam cultumque generis humani: quibus praecepit ante omnia, ne terrae contagione maculati substantiae caelestis amitterent dignitatem. scilicet id eos facere prohibuit quod sciebat esse facturos, ut ueniam sperare non possent.
When, then, the number of men had begun to increase, God, providing lest the devil, to whom from the beginning he had given power over the earth, should either corrupt men by his frauds or destroy them, as he had done at the beginning, sent angels for the protection and cultivation of the human race; and he commanded them above all not to be stained by contact with the earth and so lose the dignity of their heavenly substance. Evidently he forbade them to do what he knew they would do, so that they could not hope for pardon.
Notes and citation
Summary: God sent angels to guard mankind, forbidding them to be defiled by earthly things.
- The claim that God gave the devil power over the earth from the beginning is Lactantius' own; translated as written.
Cite (SBL): Lactantius, Inst. 2.14.1 (CSEL 19:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.2CSEL 19:163
itaque illos cum hominibus commorantes dominator ille terrae fallacissimus consuetudine ipsa paulatim ad uitia pellexit et mulierum congressibus inquinauit.
So, while they lived with men, that most deceitful lord of the earth gradually enticed them into vices by custom itself and defiled them by intercourse with women.
Gen 6:2 (allusion, high confidence)
Notes and citation
Summary: The devil lured the angels into vice and relations with women.
- Compare Gen 6:1–4 and 1 Enoch 6–7.
Extrabiblical texts: 1 En. 6–7 (1 Enoch [in the ETH canon]; allusion)
Cite (SBL): Lactantius, Inst. 2.14.2 (CSEL 19:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.3CSEL 19:163
tum in caelum ob peccata quibus se inmerserant non recepti ceciderunt in terram. sic eos diabolus ex angelis dei suos fecit satellites ac ministros.
Then, not received into heaven because of the sins in which they had plunged themselves, they fell to the earth. So the devil made them, from angels of God, his own attendants and ministers.
Notes and citation
Summary: The fallen angels became the devil's servants.
Cite (SBL): Lactantius, Inst. 2.14.3 (CSEL 19:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.4CSEL 19:163
qui autem sunt ex his procreati quia neque angeli neque homines fuerunt, sed mediam quandam naturam gerentes, non sunt ad inferos recepti sicut in caelum parentes eorum.
But those who were begotten from them, because they were neither angels nor men but bore a kind of middle nature, were not received into the underworld, as their parents were not into heaven.
Gen 6:4 (allusion, medium confidence)
Notes and citation
Summary: Their offspring, half-angel and half-human, belong neither to heaven nor the underworld.
- Compare Gen 6:4 and 1 Enoch 15.
Extrabiblical texts: 1 En. 15 (1 Enoch [in the ETH canon]; allusion)
Cite (SBL): Lactantius, Inst. 2.14.4 (CSEL 19:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.5CSEL 19:163
ita duo genera daemonum facta sunt, unum caeleste, alterum terrenum. hi sunt immundi spiritus, malorum quae geruntur auctores, quorum idem diabolus est princeps.
So two kinds of demons came into being, one heavenly, the other earthly. These are the unclean spirits, authors of the evils that are done, whose prince is the same devil.
Notes and citation
Summary: Thus arose two kinds of demons, unclean spirits ruled by the devil.
Cite (SBL): Lactantius, Inst. 2.14.5 (CSEL 19:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.6CSEL 19:163
unde illum Trismegistus daemoniarchen uocat. daemonas autem grammatici dictos aiunt quasi δαήμονας, id est peritos ac rerum scios: hos enim putant deos esse. sciunt illi quidem futura multa, sed non omnia, quippe quibus penitus consilium dei scire non liceat, et ideo solent responsa in ambiguos exitus temperare.
Hence Trismegistus calls him "prince of demons." The grammarians say demons are so called as if daēmones, that is, skilled and knowing things; for they think these are gods. They do indeed know many future things, but not all, since they are not permitted to know God's counsel fully; and so they usually make their responses ambiguous in outcome.
Notes and citation
Summary: Hermes calls the devil prince of demons; demons know much of the future but not all.
- Hermetic fragment.
Notes on the original text
- Digital text corrected (line-break hyphen (OCR); stray hyphen (OCR)): daemonia-rchen → daemoniarchen; δαή- μονας → δαήμονας.
Extrabiblical texts: Corp. herm. (Hermetic writings; allusion)
Cite (SBL): Lactantius, Inst. 2.14.6 (CSEL 19:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.7CSEL 19:163–164
eos poetae et sciunt esse daemonas et locuntur. Hesiodus ita tradit: τοὶ μὲν δαίμονές εἰσι Διὸς μεγάλου διὰ βουλὰς ἐσθλοί, ἐπιχθόνιοι, ϕύλαϰες θνητῶν ἀνθρώπων.
The poets both know that they are demons and speak of them. Hesiod hands down thus: "These are daemons by the counsels of great Zeus, good, dwelling on earth, guardians of mortal men."
Notes and citation
Summary: Hesiod calls demons guardians of mortals.
- Hesiod, Works and Days 122–123; quoted in Greek.
Extrabiblical texts: Hesiod, Op. 122–123 (Hesiod, Works and Days; quotation)
Cite (SBL): Lactantius, Inst. 2.14.7 (CSEL 19:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.8CSEL 19:164
quod idcirco dictum est, quoniam custodes eos humano generi deus miserat; sed et ipsi, cum sint perditores hominum, custodes tamen se uideri uolunt, ut ipsi colantur et deus non colatur.
This was said because God had sent them as guardians to the human race; but they themselves, though they are destroyers of men, still wish to seem guardians, so that they themselves may be worshipped and God not worshipped.
Notes and citation
Summary: Sent as guardians, demons pose as protectors to be worshipped instead of God.
Cite (SBL): Lactantius, Inst. 2.14.8 (CSEL 19:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.9CSEL 19:164
philosophi quoque de his disserunt. nam Plato etiam naturas eorum in Symposio exprimere conatus est et Socrates esse circa se adsiduum daemona loquebatur, qui puero sibi adhaesisset, cuius nutu et arbitrio sua uita regeretur.
The philosophers also discuss them. For Plato even tried to describe their natures in the Symposium, and Socrates used to say that there was a daemon constantly about him, which had attached itself to him as a boy, by whose nod and will his life was ruled.
Notes and citation
Summary: Plato and Socrates also spoke of demons.
- Plato, Symposium 202e–203a.
Extrabiblical texts: Plato, Symp. 202e (Plato (works); allusion)
Cite (SBL): Lactantius, Inst. 2.14.9 (CSEL 19:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.10CSEL 19:164
magorum quoque ars omnis ac potentia horum adspirationibus constat, a quibus inuocati uisus hominum praestigiis obcaecantibus fallunt, ut non uideant ea quae sunt et uidere se putent illa quae non sunt.
The whole art and power of the magicians also consists in their inspirations; invoked by them, they deceive men's sight with blinding illusions, so that they do not see what is and think they see what is not.
Notes and citation
Summary: Magicians work by demons who deceive the eyes.
Notes on the original text
- Digital text corrected (stray hyphen (OCR); stray point (OCR)): ma.gorum → magorum; inuoca-ti → inuocati.
Cite (SBL): Lactantius, Inst. 2.14.10 (CSEL 19:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.11CSEL 19:164
hi ut dico spiritus contaminati ac perditi per omnem terram uagantur et in solacium perditionis suae perdendis hominibus operantur.
These spirits, as I say, polluted and lost, wander over the whole earth and, as a comfort for their own perdition, work to destroy men.
Notes and citation
Summary: Lost spirits roam the earth to destroy people.
Cite (SBL): Lactantius, Inst. 2.14.11 (CSEL 19:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.12CSEL 19:164–165
itaque omnia insidiis fraudibus dolis erroribus conplent: adhaerent enim singulis hominibus et omnes ostiatim domos occupant ac sibi geniorum nomen adsumunt; sic enim latino sermone daemonas interpretantur.
So they fill everything with snares, frauds, deceits, and errors: for they attach themselves to individual men and occupy all houses door by door, and they take for themselves the name of genii; for so in the Latin language they translate "demons."
Notes and citation
Summary: Demons attach to people and houses, calling themselves genii.
Notes on the original text
- Digital text corrected (stray point (OCR)): fra.udibus → fraudibus.
Cite (SBL): Lactantius, Inst. 2.14.12 (CSEL 19:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.13CSEL 19:165
hos in suis penetralibus consecrant, his cotidie (uina.) profundunt, et scientes daemonas uenerantur quasi terrestres deos et quasi depulsores malorum quae ipsi faciunt et inrogant.
These they consecrate in their inner shrines, to these they pour out wine daily, and knowingly they venerate demons as earthly gods and as averters of the evils which they themselves cause and inflict.
Textual problem in this passage: see the notes.
Notes and citation
Summary: People worship these demons as household gods who ward off evils they themselves cause.
- The editor adds "uina" ("wine") in round brackets; translated.
Notes on the original text
- Digital text corrected (OCR slips): mroga.ut → inrogant.
Cite (SBL): Lactantius, Inst. 2.14.13 (CSEL 19:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.14.14CSEL 19:165
qui quoniam spiritus sunt tenues et inconprehensibiles, insinuant se corporibus hominum et occulte in uisceribus operati ualetudinem uitiant, morbos citant, somniis animos terrent, mentes furoribus quatiunt, ut homines his malis cogant ad eorum auxilia decurrere.
Since they are thin and intangible spirits, they insinuate themselves into men's bodies and, working secretly in the inward parts, impair health, provoke diseases, terrify minds with dreams, shake minds with madness, so that by these evils they may compel men to run to them for help.
Notes and citation
Summary: Demons enter bodies to cause illness, nightmares, and madness so people will seek their help.
Notes on the original text
- Digital text corrected (OCR slip (i for l); OCR slip (m for ni)): quomam → quoniam; inconprehensibiies → inconprehensibiles.
Cite (SBL): Lactantius, Inst. 2.14.14 (CSEL 19:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-14-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 2, chapter 15
2.15.1CSEL 19:165
Quarum omnium fallaciarum ratio expertibus ueritatis obscura est. prodesse enim putant eos, cum nocere desinunt, qui nihil possunt aliut quam nocere.
The nature of all these deceptions is obscure to those who have no share in the truth. For they think the demons do them good when they stop harming, though they can do nothing but harm.
Notes and citation
Summary: Pagans think demons help when they merely stop harming.
Cite (SBL): Lactantius, Inst. 2.15.1 (CSEL 19:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.2CSEL 19:165
dicat fortasse aliquis colendos ergo esse, ne noceant, siquidem possint nocere. nocent illi quidem, sed iis a quibus timentur, quos manus dei potens et excelsa non protegit, qui profani sunt a sacramento ueritatis. iustos autem id est cultores dei metuunt,
Someone may perhaps say that they should therefore be worshipped so that they may not harm, since they can harm. They do indeed harm, but only those by whom they are feared, whom the mighty and lofty hand of God does not protect, who are strangers to the sacrament of truth. But the just, that is, the worshippers of God, they fear,
Notes and citation
Summary: Demons harm only those who fear them and lack God's protection; they fear the righteous.
Notes on the original text
- Digital text corrected (point for comma before the section break (OCR); stray point (OCR)): excelsa. non → excelsa non; dei metuunt. → dei metuunt,.
Cite (SBL): Lactantius, Inst. 2.15.2 (CSEL 19:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.3CSEL 19:165
cuius nomine adiurati de corporibus excedunt: quorum uerbis tamquam flagris uerberati non modo daemonas esse se confitentur, sed etiam nomina sua edunt, illa quae in templis adorantur. quod plerumque coram cultoribus suis faciunt, non utique in obprobrium religionis, sed honoris sui, quia nec deo per quem adiurantur nec iustis quorum uoce torquentur mentiri possunt.
adjured by whose name they leave the bodies of the possessed; and scourged by their words as by whips, they not only confess that they are demons but also give their names, the ones that are adored in the temples. This they usually do in the presence of their own worshippers, not indeed to the disgrace of religion, but of their own honour, because they cannot lie either to God, by whom they are adjured, or to the just, by whose voice they are tormented.
Mark 16:17 (echo, low confidence)
Notes and citation
Summary: Adjured in God's name, demons leave the possessed and confess their names.
- On Christian exorcism; compare Mark 16:17.
Notes on the original text
- Digital text corrected (stray comma at the start of the section (OCR); stray point (OCR)): , cuius nomine → cuius nomine; uerbera.ti → uerberati; illa. quae → illa quae.
Cite (SBL): Lactantius, Inst. 2.15.3 (CSEL 19:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.4CSEL 19:165
itaque maximis saepe ululatibus editis uerberari se et ardere et iam iamque exire proclamant:
So, often uttering the loudest howls, they cry out that they are beaten and burning and are just about to come out:
Notes and citation
Summary: Demons howl that they are being beaten and must leave.
Notes on the original text
- Digital text corrected (OCR slip (n for ri)): uerberan se → uerberari se.
Cite (SBL): Lactantius, Inst. 2.15.4 (CSEL 19:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.5CSEL 19:165–166
tantum habet cognitio dei ac iustitia potestatis. cui ergo nocere possunt nisi iis quos habent in sua potestate?
so much power has the knowledge of God and righteousness. Whom, then, can they harm but those whom they hold in their power?
Notes and citation
Summary: Knowledge of God and righteousness overpower demons.
Cite (SBL): Lactantius, Inst. 2.15.5 (CSEL 19:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.6CSEL 19:166
denique adfirmat Hermes eos qui cognouerint deum non tantum ab incursibus daemonum tutos esse, uerum etiam ne fato quidem teneri. μία inquit ϕυλαϰὴ εὐσέβεια. εὐσεβοῦς γὰρ ἀνθρώπου οὔτε δαίμων ϰαϰὸς οὔτε εἱμαρμένη ϰρατεῖ. θεὸς γὰρ ῥύεται τὸν εὐσεβῆ ἐκ παντὸς κακοῦ. τὸ γὰρ ἓν καὶ μόνον ἐν ἀνθρώποις ἐστὶν ἀγαθὸν εὐσέβεια.
In fact Hermes affirms that those who have known God are not only safe from the attacks of demons but are not even held by fate. "The one safeguard," he says, "is piety. For over a pious man neither evil daemon nor fate has power. For God rescues the pious man from every evil. For the one and only good among men is piety."
Notes and citation
Summary: Hermes says piety protects from demons and fate.
- Hermetic fragment, quoted in Greek.
Extrabiblical texts: Corp. herm. (Hermetic writings; quotation)
Cite (SBL): Lactantius, Inst. 2.15.6 (CSEL 19:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.7CSEL 19:166
quid sit autem εὺσέβεια, ostendit alio loco his uerbis: ἠ γὰρ εὐσέβεια γνῶσίς έστιν τοῦ θεοῦ. Asclepius quoque auditor eius eandem sententiam latius explicauit in illo sermone perfecto quem scripsit ad regem.
And what piety is he shows in another place in these words: "For piety is the knowledge of God." Asclepius too, his disciple, explained the same idea more fully in that Perfect Discourse which he wrote to the king.
Notes and citation
Summary: Hermes defines piety as the knowledge of God, as Asclepius also explains.
- Hermetic fragment; the Perfect Discourse is the Asclepius.
Extrabiblical texts: Corp. herm. (Hermetic writings; quotation)
Cite (SBL): Lactantius, Inst. 2.15.7 (CSEL 19:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.15.8CSEL 19:166–167
uterque uero daemonas esse adfirmat inimicos et uexatores hominum, quos ideo Trismegistus ἀγγέλους πονηρούς appellat: adeo non ignorauit ex caelestibus deprauatos terrenos esse coepisse.
Both of them affirm that demons are enemies and tormentors of men, whom Trismegistus therefore calls "evil angels"; so far was he from not knowing that, corrupted from heavenly beings, they had begun to be earthly.
Notes and citation
Summary: Hermes calls demons evil angels fallen from heaven.
Extrabiblical texts: Corp. herm. (Hermetic writings; allusion)
Cite (SBL): Lactantius, Inst. 2.15.8 (CSEL 19:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-15-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 2, chapter 16
2.16.1CSEL 19:167
Eorum inuenta sunt astrologia et haruspicina et auguratio et ipsa quae dicuntur oracula et necromantia et ars magica et quidquid praeterea malorum exercent homines uel palam uel occulte: quae omnia per se falsa sunt, ut Sibylla Erythraea testatur: έπεὶ πλάνα πάντα τάδ έστιν, ὅσσαπερ ἄϕρονες ἄνδρες έρευνῶσιν ϰατὰ ήμαρ.
Their inventions are astrology, soothsaying, augury, the so-called oracles themselves, necromancy, the magic art, and whatever other evils men practise either openly or in secret. All these are false in themselves, as the Erythraean Sibyl testifies: "Since all these things are deceptions, which foolish men search out day by day."
Notes and citation
Summary: Demons invented astrology, divination, oracles, and magic, all of them false.
- Sibylline Oracles 3.228–229 (approximately); quoted in Greek.
Notes on the original text
- Digital text corrected (stray point (OCR)): necromantia. et ars → necromantia et ars.
Extrabiblical texts: Sib. Or. 3.228–229 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 2.16.1 (CSEL 19:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.2CSEL 19:167
sed idem ipsi auctores praesentia sua faciunt ut uera esse credantur: ita hominum credulitatem mentita diuinitate deludunt, quod illis uerum aperire non expedit.
But these same authors, by their presence, make them believed to be true: so they mock men's credulity with a lying divinity, because it does not suit them to reveal the truth.
Notes and citation
Summary: Demons make false arts seem true to deceive people.
Cite (SBL): Lactantius, Inst. 2.16.2 (CSEL 19:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.3CSEL 19:167
hi sunt qui fingere imagines et simulacra docuerunt, qui ut hominum mentes a cultu ueri dei auerterent, effictos mortuorum regum uultus et ornatos exquisita pulchritudine statui consecrarique fecerunt et illorum sibi nomina quasi personas aliquas induerunt.
These are they who taught men to fashion images and statues; who, to turn men's minds from the worship of the true God, caused the likenesses of dead kings, fashioned and adorned with exquisite beauty, to be set up and consecrated, and put on their names as if they were masks.
Notes and citation
Summary: Demons taught image-making and took on the names of dead kings.
Notes on the original text
- Digital text corrected (OCR slips; stray point (OCR)): ht sunt qm nngere → hi sunt qui fingere; a.uerterent → auerterent.
Cite (SBL): Lactantius, Inst. 2.16.3 (CSEL 19:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.4CSEL 19:167–168
sed eos magi et ii quos uere maleficos uulgus appellat, cum artes suas exsecrabiles exercent, ueris suis nominibus cient, illis caelestibus quae in litteris sanctis leguntur.
But the magicians, and those whom the common people truly call sorcerers, when they practise their accursed arts, summon them by their true names, the heavenly ones which are read in the holy writings.
Notes and citation
Summary: Sorcerers summon demons by their true angelic names.
Cite (SBL): Lactantius, Inst. 2.16.4 (CSEL 19:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.5CSEL 19:168
hi porro incesti ac uagi spiritus ut turbent omnia et errores humanis pectoribus offundant, serunt ac miscent falsa cum ueris. ipsi enim caelestes multos esse finxerunt unumque omnium regem Iouem eo, quod multi sint in caelo spiritus angelorum et unus dominus ac parens omnium deus: sed ueritatem mentitis nominibus inuolutam ex oculis abstulerunt.
Moreover, these impure and wandering spirits, to throw everything into confusion and pour errors into human hearts, sow and mix false things with true. For they invented that there are many heavenly gods and one king of all, Jupiter, because there are many spirits of angels in heaven and one Lord and Parent of all, God; but they took the truth from sight, wrapped in false names.
Notes and citation
Summary: Demons mix truth and falsehood, imitating the angels and the one God with Jupiter and many gods.
Cite (SBL): Lactantius, Inst. 2.16.5 (CSEL 19:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.6CSEL 19:168
nam deus, ut in principio docui, neque nomine, cum solus sit, eget neque angeli, cum sint inmortales, dici se deos aut patiuntur aut uolunt: quorum unum solumque officium est seruire nutibus dei nec omnino quicquam nisi iussu facere.
For God, as I taught at the beginning, needs no name, since he is alone; nor do the angels, since they are immortal, allow or wish themselves to be called gods: their one and only duty is to serve God's will and to do nothing at all except at his command.
Notes and citation
Summary: God needs no name, and angels refuse to be called gods.
Notes on the original text
- Digital text corrected (OCR slip (m for in); stray point (OCR)): ut m principio → ut in principio; quorum. unum → quorum unum.
Cite (SBL): Lactantius, Inst. 2.16.6 (CSEL 19:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.7CSEL 19:168
sic enim mundum regi a deo dicimus ut a rectore prouinciam: cuius apparitores nemo socios esse in regenda prouincia dixerit, quamuis illorum ministerio res geratur.
For we say the world is ruled by God as a province by its governor, whose attendants no one would call partners in governing the province, although business is carried on by their service.
Notes and citation
Summary: Angels are like a governor's attendants, not co-rulers.
Notes on the original text
- Digital text corrected (stray point (OCR)): regenda. prouincia → regenda prouincia.
Cite (SBL): Lactantius, Inst. 2.16.7 (CSEL 19:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.8CSEL 19:168
et hi tamen possunt aliquid praeter iussa rectoris per ipsius ignorantiam, quae est condicionis humanae: ille autem praeses mundi et rector uniuersi, qui scit omnia, cuius diuinis oculis nihil saeptum est, solus habet rerum omnium potestatem nec est in angelis quicquam nisi parendi necessitas.
And yet these can do something beyond the governor's orders through his ignorance, which belongs to the human condition; but that ruler of the world and governor of the universe, who knows all things, from whose divine eyes nothing is hidden, alone has power over all things, and in the angels there is nothing but the necessity of obeying.
Notes and citation
Summary: God alone rules all things; angels simply obey.
Notes on the original text
- Digital text corrected (OCR slip (c for o)): rectcris → rectoris.
Cite (SBL): Lactantius, Inst. 2.16.8 (CSEL 19:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.9CSEL 19:168–169
itaque nullum sibi honorem tribui uolunt, quorum honor omnis in deo est, illi autem qui desciuerunt a dei ministerio, quia sunt ueritatis inimici et praeuaricatores dei, nomen sibi et cultum deorum uindicare conantur, non quo ullum honorem desiderent — quis enim perditis honor est? — nec ut deo noceant, cui noceri non potest, sed ut hominibus: quos nituntur a cultu et notitia uerae maiestatis auertere, ne inmortalitatem possint adipisci, quam ipsi sua nequitia perdiderunt.
So they wish no honour to be given to themselves, since all their honour is in God. But those who have revolted from God's service, because they are enemies of the truth and traitors to God, try to claim for themselves the name and worship of gods, not because they desire any honour (for what honour is there for the lost?), nor to harm God, who cannot be harmed, but to harm men, whom they strive to turn away from the worship and knowledge of the true majesty, so that they may not attain immortality, which they themselves lost by their wickedness.
Notes and citation
Summary: Fallen angels seek worship to keep humans from the immortality they themselves lost.
Cite (SBL): Lactantius, Inst. 2.16.9 (CSEL 19:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.10CSEL 19:169
offundunt itaque tenebras et ueritatem caligine obducunt, ne dominum, ne patrem suum norint, et ut facile inliciant, in templis se occulunt et sacrificiis omnibus praesto adsunt eduntque saepe prodigia, quibus obstupefacti homines fidem commodent simulacris diuinitatis ac numinis.
So they spread darkness and cover the truth with mist, so that men may not know their Lord and Father; and to entice them easily, they hide in temples, attend all sacrifices, and often produce prodigies, so that men, astonished by them, may give images credit for divinity and power.
Notes and citation
Summary: Demons hide in temples and work prodigies to make idols seem divine.
Cite (SBL): Lactantius, Inst. 2.16.10 (CSEL 19:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.11CSEL 19:169
inde est quod ab augure lapis nouacula incisus est, quod Iuno Veiens migrare se Romam uelle respondit, quod Fortuna Muliebris periculum denuntiauit, quod Claudiae manum nauis secuta est, quod in sacrilegos et Iuno nudata et Locrensis Proserpina et Ceres Milesia uindicauit et Hercules de Appio et Iuppiter de Atinio et Minerua de Caesare, hinc quod serpens urbem Romam pestilentia liberauit Epidauro accersitus.
Hence it is that the stone was cut by the augur with a razor, that Juno of Veii answered that she wished to move to Rome, that Womanly Fortune announced danger, that the ship followed Claudia's hand, that both despoiled Juno and Locrian Proserpina and Milesian Ceres took vengeance on the sacrilegious, and Hercules on Appius, Jupiter on Atinius, and Minerva on Caesar's behalf; hence that the serpent summoned from Epidaurus freed the city of Rome from pestilence.
Notes and citation
Summary: Demons were behind the prodigies and punishments recounted earlier.
- "De Caesare": Minerva's intervention concerned Augustus (2.7.22).
Notes on the original text
- Digital text corrected (stray hyphen (OCR); stray point (OCR); stray point and OCR slip (o for e)): noua-cula → nouacula; secuta. est → secuta est; Proserpina. et → Proserpina et; Minerua. do Caesare → Minerua de Caesare.
Cite (SBL): Lactantius, Inst. 2.16.11 (CSEL 19:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.12CSEL 19:169–170
nam illuc daemoniarches ipse in figura sua sine ulla dissimulatione perlatus est, siquidem legati ad eam rem missi draconem secum mirae magnitudinis aduexerunt.
For the prince of demons himself was carried there in his own form, without any disguise, since the envoys sent for this purpose brought back with them a serpent of wonderful size.
Notes and citation
Summary: The serpent brought from Epidaurus was the prince of demons himself.
Notes on the original text
- Digital text corrected (stray point (OCR)): a.d eam → ad eam.
Cite (SBL): Lactantius, Inst. 2.16.12 (CSEL 19:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.13CSEL 19:170
in oraculis autem uel maxime fallunt, quorum praestrigias profani a ueritate intellegere non possunt, ideoque ab ipsis adtribui putant et imperia et uictorias et opes et euentus prosperos rerum, denique ipsorum nutu saepe rem publicam periculis inminentibus liberatam, quae pericula et responsis denuntiauerint et sacrificiis placati auerterint.
But in oracles above all they deceive, whose tricks the profane cannot distinguish from the truth; and so they think that commands, victories, riches, and prosperous outcomes are granted by them, and finally that by their nod the state has often been freed from impending dangers, dangers which they both announced in responses and, appeased by sacrifices, averted.
Notes and citation
Summary: Through oracles demons take credit for victories and deliverances.
Cite (SBL): Lactantius, Inst. 2.16.13 (CSEL 19:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.14CSEL 19:170
sed omnia ista fallaciae sunt. nam cum dispositiones dei praesentiant, quippe qui ministri eius fuerunt, interponunt se in his rebus, ut quaecumque a deo uel facta sunt uel fiunt, ipsi potissimum facere aut fecisse uideantur, et quotiens alicui populo uel urbi secundum dei statutum boni quid inpendet, illi se id facturos uel prodigiis uel somniis uel oraculis pollicentur, si sibi templa, si honores, si sacrificia tribuantur. quibus datis cum illut acciderit quod necesse est, summam sibi pariunt uenerationem.
But all these are deceptions. For since they foresee God's arrangements, having been his ministers, they interpose themselves in these matters, so that whatever has been or is being done by God, they may seem above all to be doing or to have done; and whenever something good hangs over some people or city according to God's decree, they promise by prodigies, dreams, or oracles that they will bring it about, if temples, honours, and sacrifices are given them. When these are given and what must happen happens, they win for themselves the highest veneration.
Notes and citation
Summary: Demons foresee God's plans and claim credit for them in exchange for worship.
Notes on the original text
- Digital text corrected (line-break hyphen and stray comma (OCR)): secun-, dum → secundum.
Cite (SBL): Lactantius, Inst. 2.16.14 (CSEL 19:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.15CSEL 19:170
hinc templa deuouentur et nouae imagines consecrantur, mactantur greges hostiarum, sed cum haec facta sunt, nihilo minus tamen uita et salus eorum qui haec fecerint immolatur.
Hence temples are vowed and new images consecrated, herds of victims are slaughtered; but when these things have been done, the life and safety of those who did them is sacrificed nonetheless.
Notes and citation
Summary: Worship of demons does not save its worshippers.
Cite (SBL): Lactantius, Inst. 2.16.15 (CSEL 19:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.16CSEL 19:170–171
quotiens autem pericula impendent, ob aliquam se ineptam et leuem causam profitentur iratos, sicut Iuno Varroni, quod formonsum puerum in tensa Iouis ad exuuias tenendas conlocauerat: et ob hanc causam Romanum nomen aput Cannas paene deletum est.
But whenever dangers threaten, they profess to be angry for some foolish and trivial reason, as Juno was with Varro because he had placed a handsome boy in Jupiter's chariot to hold the sacred emblems; and for this reason the Roman name was almost destroyed at Cannae.
Notes and citation
Summary: Demons blame disasters on trivial offences, like Juno's anger at Varro before Cannae.
Notes on the original text
- Digital text corrected (OCR slip; stray point and OCR slip): in tensa lorus → in tensa Iouis; conloca.cerat → conlocauerat.
Cite (SBL): Lactantius, Inst. 2.16.16 (CSEL 19:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.17CSEL 19:171
quodsi Iuno alterum Ganymeden uerebatur, cur iuuentus Romana luit poenas? uel si dii tantummodo duces curant, ceteram multitudinem neclegunt, cur Varro solus euasit qui hoc fecit et Paulus qui nihil meruit occisus est? uidelicet nihil tunc Romanis accidit fatis Iunonis iniquae, cum Hannibal duos exercitus populi Romani et astu et uirtute confecit.
But if Juno feared a second Ganymede, why did the Roman youth pay the penalty? Or if the gods care only for the leaders and neglect the rest of the multitude, why did Varro alone, who did this, escape, and Paulus, who deserved nothing, perish? Evidently nothing then happened to the Romans "by the fates of hostile Juno," when Hannibal destroyed two armies of the Roman people by cunning and courage.
Notes and citation
Summary: The Cannae story shows the gods' supposed anger is nonsense.
- Virgil, Aeneid 8.292.
Notes on the original text
- Digital text corrected (OCR slip (l for I); OCR slip (o for u)): luno alterum → Iuno alterum; cor iuuentus → cur iuuentus; lunonis → Iunonis.
Extrabiblical texts: Virgil, Aen. 8.292 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 2.16.17 (CSEL 19:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.18CSEL 19:171
nam Juno audere non poterat aut Carthaginem defendere, ubi arma eius et currus fuit, aut Romanis nocere, quia progeniem — Troiano a sanguine duci audierat, Tyrias olim quae uerteret arces.
For Juno could not dare either to defend Carthage, where her arms and chariot were, or to harm the Romans, because she had heard "that a race was being drawn from Trojan blood which would one day overturn the Tyrian citadels."
Notes and citation
Summary: Juno, as in Virgil, could neither defend Carthage nor harm Rome.
- Virgil, Aeneid 1.16–20.
Extrabiblical texts: Virgil, Aen. 1.16–20 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 2.16.18 (CSEL 19:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.19CSEL 19:171
sed illorum sunt isti lusus, qui sub nominibus mortuorum delitiscentes uiuentibus plagas tendunt. itaque siue illut periculum quod imminet uitari potest, uideri uolunt id placati auertisse, siue non potest, id agunt ut propter illorum contemptum accidisse uideatur. ita sibi aput homines qui eos nesciunt auctoritatem pariunt ac timorem.
But these are the games of those who, lurking under the names of the dead, set snares for the living. So if the threatening danger can be avoided, they wish to seem to have averted it when appeased; if it cannot, they contrive that it seem to have happened because they were despised. So they gain authority and fear among men who do not know them.
Notes and citation
Summary: Demons claim credit for averted dangers and blame neglect for disasters.
Cite (SBL): Lactantius, Inst. 2.16.19 (CSEL 19:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.20CSEL 19:171–172
hac uersutia et his artibus notitiam dei ueri et singularis apud omnes gentes inueterauerunt. suis enim uitiis perditi saeuiunt et grassantur, ut perdant.
By this craft and these arts they have made the knowledge of the true and only God grow old and fade among all nations. For, ruined by their own vices, they rage and prowl in order to ruin.
Notes and citation
Summary: By such tricks demons have erased knowledge of the true God everywhere.
Cite (SBL): Lactantius, Inst. 2.16.20 (CSEL 19:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.16.21CSEL 19:172
idcirco etiam humanas hostias excogitauerunt, ipsi hostes generis humani, ut quam multas deuorent animas.
For this reason they even devised human victims, being themselves enemies of the human race, so as to devour as many souls as possible.
Notes and citation
Summary: Demons devised human sacrifice to destroy souls.
Cite (SBL): Lactantius, Inst. 2.16.21 (CSEL 19:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-16-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 2, chapter 17
2.17.1CSEL 19:172
Dicet aliquis cur ergo deus haec fieri patitur nec tam malis succurrit erroribus? ut mala cum bonis pugnent, ut uitia sint aduersa uirtutibus, ut habeat alios quos puniat, alios quos honoret. ultimis enim temporibus statuit de uiuis ac mortuis iudicare; de quo iudicio mihi erit in ultimo libro disputatio.
Someone will say: "Why then does God allow these things and not come to the help of such evil errors?" So that evils may fight with goods, that vices may be opposed to virtues, that he may have some to punish and others to honour. For he has determined at the last times to judge the living and the dead; of that judgment I shall discuss in the last book.
2 Tim 4:1 (allusion, medium confidence)
Notes and citation
Summary: God permits evil so that good may be tested, and he will judge the living and the dead at the end.
- Compare 2 Tim 4:1 and Acts 10:42.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 2.17.1 (CSEL 19:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.2CSEL 19:172
differt igitur, donec ueniat temporum finis, quo effundat iram suam in potestate ac uirtute caelesti, sicut uatum praedicta piorum terribili monitu horrificant.
He delays, then, until the end of the times comes, when he may pour out his wrath in heavenly power and might, as "the predictions of the pious prophets terrify with fearful warning."
Notes and citation
Summary: God waits until the end to pour out his wrath, as the prophets warn.
- The closing words adapt Virgil, Aeneid 4.464–465 (where the text has "vatum praedicta priorum").
Extrabiblical texts: Virgil, Aen. 4.464–465 (Virgil; quotation)
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 2.17.2 (CSEL 19:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.3CSEL 19:172
nunc autem patitur homines errare et aduersum se quoque inpios esse, ipse iustus et mitis et patiens. nec enim fieri potest ut non is in quo perfecta sit uirtus, sit etiam perfecta
But now he allows men to err and even to be impious against himself, being himself just, gentle, and patient. For it cannot be that he in whom virtue is perfect should not also have perfect
Notes and citation
Summary: Meanwhile God, just and patient, allows men to err.
Notes on the original text
- Digital text corrected (stray point (OCR); stray point before the section break (OCR)): perfecta. sit → perfecta sit; sit etiam perfecta. → sit etiam perfecta.
Cite (SBL): Lactantius, Inst. 2.17.3 (CSEL 19:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.4CSEL 19:172
patientia. unde quidam putant ne irasci quidem deum omnino, quod adfectibus, qui sunt perturbationes animi, subiectus non sit, quia fragile est omne animal quod adficitur et commouetur. quae persuasio ueritatem ac religionem funditus tollit.
patience. Hence some think that God does not even become angry at all, because he is not subject to emotions, which are disturbances of the mind, since every creature that is affected and moved is frail. This persuasion destroys truth and religion from the foundations.
Notes and citation
Summary: Some deny that God can be angry, which destroys true religion.
Notes on the original text
- Digital text corrected (stray hyphen (OCR)): perturba-tiones → perturbationes.
Cite (SBL): Lactantius, Inst. 2.17.4 (CSEL 19:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.5CSEL 19:172–173
sed seponatur interim nobis hic locus de ira dei disserendi, quod et uberior est materia et opere proprio latius exequenda. illos ergo nequissimos spiritus quisquis ueneratus fuerit ac secutus, neque caelo neque luce potietur, quae sunt dei, sed in illa decidet quae in distributione rerum adtributa esse ipsi malorum principi disputauimus, in tenebras scilicet et inferos et supplicium sempiternum.
But let this topic of discussing the anger of God be set aside for us for now, because the subject is richer and must be pursued more broadly in a work of its own. Whoever, then, has venerated and followed those most wicked spirits will gain neither heaven nor light, which belong to God, but will fall into those things which, in the distribution of things, we have shown were assigned to the prince of evils himself, namely darkness, the underworld, and eternal punishment.
Notes and citation
Summary: God's anger will be treated elsewhere; worshippers of demons will share their eternal darkness and punishment.
- The "work of its own" is Lactantius' On the Anger of God.
Notes on the original text
- Digital text corrected (doubled point (OCR)): exequenda.. → exequenda..
Extrabiblical texts: Lactantius, Ira (On the Anger of God; allusion)
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 2.17.5 (CSEL 19:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.6CSEL 19:173
Docui religiones deorum triplici modo uanas esse: uno, quod simulacra ista quae coluntur effigies sint hominum mortuorum; esse autem peruersum et incongruens ut simulacrum hominis a simulacro dei colatur: colit enim quod est deterius et inbecillius;
I have taught that the religions of the gods are vain in three ways. First, because those images which are worshipped are likenesses of dead men; and it is perverse and unfitting that the image of a man should be worshipped by the image of God, for he worships what is worse and weaker;
Notes and citation
Summary: First, idols are images of dead men, and man, God's image, should not worship them.
Cite (SBL): Lactantius, Inst. 2.17.6 (CSEL 19:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.7CSEL 19:173
tum inexpiabile facinus esse deserere uiuentem, ut defunctorum monumentis seruias, qui nec uitam nec lucem dare cuiquam possunt, qua ipsi carent; nec esse alium quemquam deum praeter unum, cuius iudicio ac potestati omnis anima subiecta sit.
and it is an inexpiable crime to desert the Living One in order to serve the memorials of the dead, who can give no one life or light, which they themselves lack; nor is there any other god besides the one, to whose judgment and power every soul is subject.
Notes and citation
Summary: Deserting the living God for dead men is inexpiable; there is only one God.
Cite (SBL): Lactantius, Inst. 2.17.7 (CSEL 19:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.8CSEL 19:173
altero, quod ipsae imagines sacrae quibus homines inanissimi seruiunt omni sensu careant, quoniam terra sint.
Second, because the sacred images themselves, which the most foolish men serve, lack all sense, since they are earth.
Notes and citation
Summary: Second, idols are senseless earth.
Cite (SBL): Lactantius, Inst. 2.17.8 (CSEL 19:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.9CSEL 19:173–174
quis autem non intellegat nefas esse rectum animal curuari, ut adoret terram? quae idcirco pedibus nostris subiecta est, ut calcanda nobis, non adoranda sit, qui simus ideo excitati ex ea statumque sublimem praeter ceteras animantes acceperimus, ut non reuoluamur deorsum nec hunc caelestem uultum proiciamus ad terram, sed oculos eo dirigamus quo illos naturae suae condicio direxit nihilque aliut adoremus, nihil colamus nisi solius artificis parentisque nostri unicum nomen, qui propterea hominem rigidum figurauit, ut sciamus nos ad superna et caelestia prouocari.
And who does not understand that it is wrong for an upright creature to bend down to adore the earth? It is placed beneath our feet so that we may tread on it, not adore it, since we were raised from it and received an upright posture beyond the other creatures, so that we might not turn back downward nor throw this heavenly face to the ground, but direct our eyes where the condition of our nature directed them, and adore nothing, worship nothing, but the one name of our sole Maker and Parent, who formed man upright so that we might know that we are called to things above and heavenly.
Notes and citation
Summary: Man was made upright to look to heaven and worship only his Maker, not the earth.
Cite (SBL): Lactantius, Inst. 2.17.9 (CSEL 19:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.10CSEL 19:174
tertio, quod spiritus qui praesunt ipsis religionibus condemnati et abiecti a deo per terram uolutentur; qui non tantum nihil praestare cultoribus suis possint, quoniam rerum potestas penes unum est, uerum etiam mortiferis eos inlecebris et erroribus perdant, quoniam hoc illis cottidianum sit opus, tenebras hominibus obducere, ne quaeratur ab iis uerus deus.
Third, because the spirits who preside over these religions, condemned and cast off by God, roll about the earth; they not only can give their worshippers nothing, since power over things lies with the One, but even destroy them with deadly enticements and errors, since this is their daily work: to draw darkness over men, so that the true God may not be sought by them.
Notes and citation
Summary: Third, the demons behind idolatry can give nothing and only lead people astray.
Cite (SBL): Lactantius, Inst. 2.17.10 (CSEL 19:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.11CSEL 19:174
non igitur colendi sunt, quia sententiae dei subiacent. est enim piaculum maximum addicere se potestati eorum quibus, si iustitiam sequare, potentior esse possis et eos adiuratione diuini nominis expellere ac fugare.
They are not, then, to be worshipped, since they are subject to God's sentence. For it is the greatest sacrilege to hand oneself over to the power of those than whom, if you follow righteousness, you can be more powerful, and whom you can drive out and put to flight by adjuring them with the divine name.
Notes and citation
Summary: Demons should not be worshipped, since the righteous can drive them out in God's name.
Cite (SBL): Lactantius, Inst. 2.17.11 (CSEL 19:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.17.12CSEL 19:174
quodsi apparet religiones istas tot modis esse uanas quibus docui, manifestum est eos qui uel mortuis supplicant uel terram uenerantur uel spiritibus inpuris animas suas mancipant, rationem hominum non tenere eosque inpietatis ac sceleris sui supplicia pensuros, qui rebelles aduersus parentem generis humani deum susceptis inexpiabilibus sacris fas omne uiolauerint.
If, then, it is clear that these religions are vain in the many ways I have taught, it is manifest that those who either pray to the dead or venerate the earth or enslave their souls to unclean spirits do not keep to the reason of men, and that they will pay the penalty for their impiety and crime, since, rebels against God, the Parent of the human race, they have violated all that is right by taking up inexpiable rites.
Notes and citation
Summary: Worshippers of the dead, of earth, or of demons abandon reason and will be punished.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 2.17.12 (CSEL 19:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-17-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 2, chapter 18
2.18.1CSEL 19:174–175
Quicumque igitur sacramentum hominis tueri rationemque naturae suae nititur obtinere, ipse se ab humo suscitet et erecta mente oculos suos tendat in caelum. non sub pedibus deum quaerat nec a uestigiis suis eruat quod adoret, quia quidquid homini subiacet, infra hominem sit necesse est: sed quaerat in sublimi, quaerat in summo, quia nihil potest esse homine maius nisi quod fuerit supra hominem. deus autem maior est homine: supra ergo, non infra est nec in ima potius, sed in summa regione quaerendus est.
Whoever, then, strives to guard the sacrament of being human and to keep the principle of his nature, let him raise himself from the ground and, with upright mind, stretch his eyes to heaven. Let him not seek God under his feet nor dig up from his footprints something to adore, because whatever lies beneath man must be below man; but let him seek on high, seek in the highest place, because nothing can be greater than man except what is above man. But God is greater than man: therefore he is above, not below, and is to be sought not in the lowest but in the highest region.
Notes and citation
Summary: God is above man and must be sought on high, not in earthly things.
Cite (SBL): Lactantius, Inst. 2.18.1 (CSEL 19:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-18-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.18.2CSEL 19:175
quare non est dubium quin religio nulla sit ubicumque simulacrum est. nam si religio ex diuinis rebus est, diuini autem nihil est nisi in rebus caelestibus, carent ergo religione simulacra, quia nihil potest esse caeleste in ea re quae fit ex terra. quod quidem de nomine ipso apparere sapienti potest.
So there is no doubt that there is no religion wherever there is an image. For if religion is from divine things, and there is nothing divine except in heavenly things, images lack religion, because nothing heavenly can be in a thing made from earth. This can appear to a wise man even from the name itself.
Notes and citation
Summary: There is no true religion where there is an image.
Cite (SBL): Lactantius, Inst. 2.18.2 (CSEL 19:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-18-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.18.3CSEL 19:175
quidquid enim simulatur, id falsum sit necesse est, nec potest umquam ueri nomen accipere quod ueritatem fuco et imitatione mentitur. si autem omnis imitatio non res potissimum seria, sed quasi ludus ac iocus est, non religio in simulacris, sed mimus religionis est.
For whatever is simulated must be false, nor can that ever receive the name of true which counterfeits truth by paint and imitation. And if all imitation is not a serious thing but as it were play and jest, there is not religion in images (simulacra) but a mime of religion.
Notes and citation
Summary: An image (simulacrum) is a counterfeit, a mime of religion.
- The Latin plays on simulacrum and simulare, "to counterfeit".
Notes on the original text
- Digital text corrected (stray point (OCR)): seria., → seria,.
Cite (SBL): Lactantius, Inst. 2.18.3 (CSEL 19:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-18-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.18.4CSEL 19:175
praeferendum est igitur falsis omnibus uerum, calcanda terrena, ut caelestia consequamur.
The truth, then, is to be preferred to all falsehoods, and earthly things trampled underfoot, so that we may attain heavenly things.
Notes and citation
Summary: Truth must be preferred and earthly things trampled to reach heaven.
Notes on the original text
- Digital text corrected (OCR slips (t for f; ta for fa; R for b) and stray points): praeterendum est igitur taisis omniRus uerum, calcanda terrena., ut caelestia. consequamur. → praeferendum est igitur falsis omnibus uerum, calcanda terrena, ut caelestia consequamur..
Cite (SBL): Lactantius, Inst. 2.18.4 (CSEL 19:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-18-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.18.5CSEL 19:175
ita enim se res habet, ut quisquis animam suam, cuius origo de caelo est, ad inferna et ima prostrauerit, eo cadat quo se ipse deiecerit, ideoque oportet rationis ac status sui memorem non nisi ad superna niti semper ac tendere.
For so it is: whoever has prostrated his soul, whose origin is from heaven, to things infernal and lowest, falls where he has cast himself down; and so, mindful of his reason and posture, he ought always to strive and stretch toward nothing but things above.
Notes and citation
Summary: Whoever casts his soul down falls; one must always strive upward.
Cite (SBL): Lactantius, Inst. 2.18.5 (CSEL 19:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-18-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.18.6CSEL 19:175
quod qui fecerit, hic plane sapiens, hic iustus, hic homo, hic denique caelo dignus iudicabitur, quem suus parens non humilem nec ad terram more quadrupedis abiectum, sed stantem potius ac rectum sicut eum fecit adgnouerit.
Whoever does this will be judged plainly wise, just, a man, and in short worthy of heaven, whom his Parent will recognize not as lowly or cast down to the earth like a four-footed beast, but rather standing and upright as he made him.
Notes and citation
Summary: One who looks upward is wise, just, truly human, and worthy of heaven.
Notes on the original text
- Digital text corrected (stray hyphen (OCR)): iudica-bitur → iudicabitur.
Cite (SBL): Lactantius, Inst. 2.18.6 (CSEL 19:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-18-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 2, chapter 19
2.19.1CSEL 19:175
Peracta est nisi fallor magna et difficilis suscepti operis portio et maiestate caelesti suggerente nobis dicendi facultatem inueteratos depulimus errores.
A great and difficult portion of the work undertaken has now, unless I am mistaken, been completed, and, with the heavenly majesty supplying us the power of speech, we have driven out inveterate errors.
Notes and citation
Summary: Lactantius has finished refuting long-standing errors.
Notes on the original text
- Digital text corrected (OCR slip and stray point): muetera.tos → inueteratos.
Cite (SBL): Lactantius, Inst. 2.19.1 (CSEL 19:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-19-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.19.2CSEL 19:175–176
nunc uero maior nobis ac difficilior cum philosophis proposita luctatio est, quorum summa doctrina et eloquentia quasi moles aliqua mihi opponitur.
But now a greater and more difficult struggle is set before us with the philosophers, whose supreme learning and eloquence are opposed to me like some massive weight.
Notes and citation
Summary: Next comes the harder struggle against the philosophers.
Cite (SBL): Lactantius, Inst. 2.19.2 (CSEL 19:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-19-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.19.3CSEL 19:176
nam ut illic multitudine ac prope consensu omnium gentium premebamur, ita hic auctoritate praestantium omni genere laudis uirorum.
For as there we were pressed by the multitude and almost the consent of all nations, so here we are pressed by the authority of men outstanding in every kind of praise.
Notes and citation
Summary: The philosophers carry great authority.
Cite (SBL): Lactantius, Inst. 2.19.3 (CSEL 19:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-19-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.19.4CSEL 19:176
quis autem nesciat plus esse momenti in paucioribus doctis quam in pluribus inperitis?
And who does not know that there is more weight in a few learned men than in many unlearned?
Notes and citation
Summary: A few learned men weigh more than many ignorant ones.
Cite (SBL): Lactantius, Inst. 2.19.4 (CSEL 19:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-19-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.19.5CSEL 19:176
sed non est desperandum istos quoque de sententia deo et ueritate ducibus posse depelli nec tam pertinaces fore arbitror, ut clarissimum solem sanis ac patentibus oculis uidere se negent.
But we must not despair that these too can be driven from their opinion, with God and truth as guides; nor do I think they will be so stubborn as to deny that they see the brightest sun with sound and open eyes.
Notes and citation
Summary: With God's help even the philosophers can be persuaded.
Notes on the original text
- Digital text corrected (stray point (OCR)): sententia. deo → sententia deo.
Cite (SBL): Lactantius, Inst. 2.19.5 (CSEL 19:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-19-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
2.19.6CSEL 19:176
modo illut uerum sit quod ipsi solent profiteri, studio inuestigandae ueritatis se teneri, efficiam profecto ut quaesitam ueritatem diu et aliquando inuentam esse credant et humanis ingeniis inueniri non potuisse fateantur.
Provided only that what they themselves usually profess is true, that they are held by eagerness to search out the truth, I shall certainly make them believe that the truth, long sought, has at last been found, and confess that it could not have been found by human ingenuity.
Notes and citation
Summary: Lactantius will show the philosophers that truth has been found, but not by human wit.
Cite (SBL): Lactantius, Inst. 2.19.6 (CSEL 19:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-2-19-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 3, chapter 1
3.1.1CSEL 19:177
Vellem mihi, quoniam ueritas in obscuro latere adhuc existimatur uel errore atque inperitia uulgi uariis et ineptis superstitionibus seruientis uel philosophis prauitate ingeniorum turbantibus eam potius quam inlustrantibus, etsi non qualis in Marco Tullio fuit, quia praecipua et admirabilis fuit, aliquam tamen proximam eloquentiae contingere facultatem, ut quantum ueritas ui sua propria ualet, tantum ingenii quoque uiribus nixa exereret se aliquando et discussis conuictisque tam publicis quam eorum qui sapientes putantur erroribus humano generi clarissimum lumen inferret.
Since truth is still thought to lie hidden in obscurity, either through the error and ignorance of the crowd, which is enslaved to various and foolish superstitions, or through the philosophers, who by the perversity of their minds confuse it rather than illuminate it, I could wish that some power of eloquence had fallen to me, if not such as was in Marcus Tullius, for his was outstanding and admirable, yet something close to it; so that, as far as truth prevails by its own proper force, it might also, supported by the strength of talent, at last put itself forward and, once the errors both of the public and of those who are thought wise had been scattered and refuted, bring the clearest light to the human race.
Notes and citation
Summary: Lactantius wishes he had eloquence near Cicero's, so that truth might be set forth more powerfully against popular and philosophical error.
- Marcus Tullius is Cicero. Book 3 is directed against the philosophers.
Cite (SBL): Lactantius, Inst. 3.1.1 (CSEL 19:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.2CSEL 19:177
quod quidem duabus ex causis fieri uellem: uel quod magis possent credere homines ornatae ueritati, qui etiam mendacio credunt capti orationis ornatu lenocinioque uerborum, uel certe ut ipsi philosophi suis armis potissimum, quibus placere sibi et confidere solent, opprimerentur a nobis.
I would wish this for two reasons: either because people might more readily believe truth when it is adorned, since they believe even a lie when captivated by the ornament of speech and the allurement of words; or at any rate so that the philosophers themselves might be overthrown by us chiefly with their own weapons, in which they are accustomed to take pleasure and confidence.
Notes and citation
Summary: Eloquence would help people believe the truth and would let him defeat the philosophers with their own weapons.
Cite (SBL): Lactantius, Inst. 3.1.2 (CSEL 19:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.3CSEL 19:177
sed quoniam deus hanc rei uoluit esse naturam, ut simplex et nuda ueritas esset luculentior, quia satis ornata per se est ideoque ornamentis extrinsecus additis fucata corrumpitur, mendacium uero specie placeret aliena, quia per se corruptum uanescit ac diffluit, nisi ornatu aliunde quaesito circumlitum fuerit ac politum, aequo animo fero ingenium mihi mediocre esse concessum.
But since God willed this to be the nature of the matter, that simple and bare truth should be the more brilliant, because it is adorned enough in itself, and so is spoiled when painted over with ornaments added from outside, while falsehood pleases by a borrowed appearance, because, being corrupt in itself, it vanishes and melts away unless it has been smeared over and polished with ornament sought from elsewhere, I bear with an even mind that only a modest talent has been granted to me.
Notes and citation
Summary: Since plain truth shines by itself while falsehood needs ornament, he is content with a modest talent.
Cite (SBL): Lactantius, Inst. 3.1.3 (CSEL 19:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.4CSEL 19:177–178
uerum ego non eloquentiae, sed ueritatis fiducia suscepi hoc opus maius fortasse quam ut possit meis uiribus sustineri: quod tamen, etiamsi ego defecerim, deo cuius hoc munus est adiuuante ueritas ipsa complebit.
Yet I have undertaken this work, perhaps too great to be sustained by my strength, trusting not in eloquence but in truth; and even if I should fail, truth itself will complete it, with the help of God, whose gift this is.
Notes and citation
Summary: He relies on truth and God's help, not on eloquence.
Cite (SBL): Lactantius, Inst. 3.1.4 (CSEL 19:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.5CSEL 19:178
etenim cum sciam maximos quosque oratores a causidicis mediocribus saepe uictos, quod tanta est potentia ueritatis, ut se ipsa quamuis in rebus exiguis sua claritate defendat, cur hanc ego in maxima causa ab ingeniosis quidem illis ac disertis
For since I know that the very greatest orators have often been defeated by ordinary pleaders, because the power of truth is so great that it defends itself by its own clearness even in trifling matters, why should I think that in the greatest of causes it will be overwhelmed by those men, talented indeed and eloquent,
Notes and citation
Summary: Truth often defeats even great orators.
- The sentence continues in 3.1.6.
Cite (SBL): Lactantius, Inst. 3.1.5 (CSEL 19:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.6CSEL 19:178
uiris, sed tamen falsa dicentibus oppressuiri putem ac non illa si minus oratione nostra, quae de tenui fonte admodum exilis emanat, lumine tamen suo clara et inlustris appareat? nec si philosophi doctrina litterarum mirabiles extiterunt, ego illis etiam scientiam ueri cognitionemque concesserim, quam
but nevertheless speaking falsehoods, and that it will not appear clear and illustrious by its own light, if not by our speech, which flows very thin from a slender spring? Nor, if the philosophers stood out as remarkable for their learning in letters, would I concede to them also the knowledge and understanding of truth, which
Notes and citation
Summary: Truth will shine by its own light; the philosophers' learning does not give them knowledge of the truth.
- The sentence continues in 3.1.7.
Notes on the original text
- Digital text corrected (OCR: u for n; stray period; the sentence runs on into 3.1.7): ac nou illa → ac non illa; quam. → quam.
Cite (SBL): Lactantius, Inst. 3.1.6 (CSEL 19:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.7CSEL 19:178
nemo cogitando aut disputando adsequi potest. neque ego nunc reprehendo eorum studium qui ueritatem scire uoluerunt, quia naturam hominis deus ueri adipiscendi cupientissimam fecit, sed id arguo, id reuinco, quod honestam illorum et optimam uoluntatem non sit secutus effectus, quia neque quid esset uerum ipsum sciebant neque quomodo aut ubi aut qua mente quaerendum.
no one can attain by thinking or by disputing. Nor do I now blame the zeal of those who wished to know the truth, since God made human nature most eager to gain the truth; but this I charge, this I prove, that the result did not follow their honourable and excellent intention, because they did not know what truth itself was, nor how, nor where, nor with what mind it was to be sought.
Notes and citation
Summary: The philosophers' desire for truth was good, but they did not know what truth was or how to seek it.
Cite (SBL): Lactantius, Inst. 3.1.7 (CSEL 19:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.8CSEL 19:178
ita dum succurrere humanis erroribus cupiunt, ipsi se in plagas et in errores maximos induerunt. ad hoc igitur me opus coarguendi philosophiam susceptae materiae ordo ipse deduxit.
So, while they desired to rescue human beings from their errors, they themselves fell into snares and into the greatest errors. It is to this work, then, of refuting philosophy, that the very order of the subject I have undertaken has brought me.
Notes and citation
Summary: Trying to cure error, the philosophers fell into it; the plan of the work now leads to refuting philosophy.
Cite (SBL): Lactantius, Inst. 3.1.8 (CSEL 19:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.9CSEL 19:178
nam cum error omnis aut ex religione falsa oriatur aut ex sapientia, in eo conuincendo necesse est utrumque subuertere.
For since all error arises either from false religion or from wisdom, in refuting it both must be overthrown.
Notes and citation
Summary: Error comes from false religion and from false wisdom, so both must be refuted.
- Books 1–2 dealt with false religion; Book 3 deals with false wisdom.
Notes on the original text
- Digital text corrected (OCR: ei for ex): ei religione → ex religione.
Cite (SBL): Lactantius, Inst. 3.1.9 (CSEL 19:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.10CSEL 19:178–179
cum enim sit nobis diuinis litteris traditum cogitationes philosophorum stultas esse, id ipsum re et argumentis docendum est, ne quis honesto sapientiae nomine inductus aut inanis eloquentiae splendore deceptus humanis malit quam diuinis credere.
For since it has been handed down to us in the divine writings that the thoughts of the philosophers are foolish, this very thing must be shown by facts and arguments, so that no one, led on by the honourable name of wisdom or deceived by the splendour of empty eloquence, may prefer to believe human things rather than divine.
1 Cor 3:20 (allusion, high confidence) · Ps 94:11 (93:11 LXX) (allusion, medium confidence) · 1 Cor 1:20 (echo, medium confidence)
Notes and citation
Summary: Scripture says the philosophers' thoughts are foolish; this must now be shown by argument.
- Cf. 1 Cor 3:20 (quoting Ps 94:11), 'The Lord knows the thoughts of the wise, that they are futile'; also 1 Cor 1:20.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 3.1.10 (CSEL 19:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.11CSEL 19:179
quae quidem tradita sunt breuiter ac nude. nec enim decebat ut cum deus ad hominem loqueretur, argumentis adsereret suas uoces, tamquam aliter fides ei non haberetur, sed ut oportuit locutus est tamquam rerum omnium maximus iudex, cuius est non argumentari, sed pronuntiare.
These things, indeed, were handed down briefly and plainly. For it was not fitting that, when God spoke to man, he should support his words with arguments, as if otherwise he would not be believed; but he spoke as he ought, as the supreme judge of all things, whose part is not to argue but to pronounce.
Notes and citation
Summary: Scripture speaks briefly and without argument, because God, as judge, pronounces rather than argues.
Notes on the original text
- Digital text corrected (OCR: m for ui): bremter → breuiter.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 3.1.11 (CSEL 19:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.12CSEL 19:179
uerum ipse, ut deus: nos autem cum ad res singulas testimonia diuinae uocis habeamus, profecto monstrabimus quanto certioribus argumentis possint uera defendi, cum etiam falsa sic defendantur, ut uera soleant uideri.
But he did so as God. We, however, since we have testimonies of the divine voice for each matter, will surely show by how much more certain arguments true things can be defended, when even false things are defended in such a way that they are commonly taken for true.
Notes and citation
Summary: With Scripture's testimony for each point, Christians can defend truth with surer arguments than those used for falsehood.
- 'uerum ipse, ut deus' is terse: taken here as 'but he (spoke thus) as God'; it could also be read 'he himself, as God, is truth'.
Topics: Scripture and canon
Cite (SBL): Lactantius, Inst. 3.1.12 (CSEL 19:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.13CSEL 19:179
quare non est quod philosophis tantum honoris habeamus, ut eorum eloquentiam pertimescamus.
So there is no reason for us to pay the philosophers so much honour as to be terrified of their eloquence.
Notes and citation
Summary: The philosophers' eloquence is not to be feared.
Cite (SBL): Lactantius, Inst. 3.1.13 (CSEL 19:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.14CSEL 19:179
loqui enim bene potuerunt ut homines eruditi, uere autem loqui nullo modo, quia ueritatem non didicerant ab eo qui eius potens esset.
For they could speak well, as learned men; but speak truly they could not in any way, because they had not learned the truth from him who had power over it.
Notes and citation
Summary: The philosophers spoke well but not truly, since they had not learned truth from God.
Cite (SBL): Lactantius, Inst. 3.1.14 (CSEL 19:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.15CSEL 19:179
nec sane magnum aliquid efficiemus, quod illos ignorantiae redarguemus, quam ipsi saepissime confitentur.
Nor indeed shall we accomplish anything great in convicting them of ignorance, which they themselves very often confess.
Notes and citation
Summary: The philosophers often confess their own ignorance.
Cite (SBL): Lactantius, Inst. 3.1.15 (CSEL 19:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.1.16CSEL 19:179
in eo solo his quoniam non creditur in quo solo credi debuit, conabor ostendere numquam illos tam ueridicos fuisse quam cum sententiam de sua ignoratione dixerunt.
Since they are not believed in the one thing in which alone they ought to have been believed, I will try to show that they were never so truthful as when they pronounced sentence on their own ignorance.
Notes and citation
Summary: The philosophers were most truthful when they admitted their ignorance.
Cite (SBL): Lactantius, Inst. 3.1.16 (CSEL 19:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-1-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 3, chapter 2
3.2.1CSEL 19:179–180
Nunc, quoniam duobus prioribus libris religionum falsitas demonstrata est nec non origo ipsa totius erroris exposita, huius libri munus est philosophiam quoque ostendere quam inanis et falsa sit, ut omni errore sublato ueritas patefacta clarescat.
Now, since in the two previous books the falsity of the religions has been demonstrated, and also the very origin of the whole error set out, the task of this book is to show how empty and false philosophy also is, so that, all error removed, the truth may be laid open and shine forth.
Notes and citation
Summary: After refuting false religion in Books 1–2, Book 3 will show philosophy to be empty and false.
Notes on the original text
- Digital text corrected (stray period): exposita., → exposita,.
Cite (SBL): Lactantius, Inst. 3.2.1 (CSEL 19:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.2CSEL 19:180
ordiamur itaque a communi philosophiae nomine, ut ipso capite destructo facilior nobis aditus pateat ad excindendum omne corpus, si tamen potest corpus uocari, cuius partes ac membra discordent nec ulla compage inter se cohaereant, sed quasi disiecta et dissipata palpitare potius uideantur quam uiuere.
Let us begin, then, from the common name of philosophy, so that, once the head itself is destroyed, an easier approach may lie open to us for cutting down the whole body, if indeed that can be called a body whose parts and members disagree and do not hold together by any joining, but, as if torn apart and scattered, seem to twitch rather than to live.
Notes and citation
Summary: He will begin with the name 'philosophy' itself, a body whose members do not cohere.
Cite (SBL): Lactantius, Inst. 3.2.2 (CSEL 19:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.3CSEL 19:180
Philosophia est, ut nomen indicat ipsique definiunt, studium sapientiae. unde igitur probem philosophiam non esse sapientiam quam ex ipsius nominis significatione? qui enim sapientiae studet, utique nondum sapit, sed ut sapere possit studet.
Philosophy is, as the name indicates and as they themselves define it, the pursuit of wisdom. How then may I better prove that philosophy is not wisdom than from the meaning of the name itself? For he who pursues wisdom is certainly not yet wise, but pursues it so that he may become wise.
Notes and citation
Summary: Philosophy, the pursuit of wisdom, is by its very name not yet wisdom.
Cite (SBL): Lactantius, Inst. 3.2.3 (CSEL 19:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.4CSEL 19:180
in ceteris artibus studium quid efficiat et quo tendat apparet: quas cum discendo aliquis adsecutus est, iam non studiosus artificii, sed artifex nominatur.
In the other arts it is clear what pursuit achieves and at what it aims; and when someone has attained them by learning, he is no longer called a student of the craft but a craftsman.
Notes and citation
Summary: In other arts, whoever masters the art is called a craftsman, not a student.
Notes on the original text
- Digital text corrected (stray period): apparet:. → apparet:.
Cite (SBL): Lactantius, Inst. 3.2.4 (CSEL 19:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.5CSEL 19:180
at enim uerecundiae causa studiosos se sapientiae, non sapientes uocauerunt.
'But it was out of modesty that they called themselves students of wisdom, not wise men.'
Notes and citation
Summary: An objection: the philosophers took the name out of modesty.
Cite (SBL): Lactantius, Inst. 3.2.5 (CSEL 19:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.6CSEL 19:180
immo uero Pythagoras, qui hoc primus nomen inuenit, cum paulo plus saperet quam illi priores qui se sapientes putauerant, intellexit nullo humano studio posse ad sapientiam perueniri et ideo non oportere inconprehensae atque inperfectae rei perfectum nomen inponi. itaque cum ab eo quaereretur quemnam se profiteretur, respondit philosophum, id est quaesitorem sapientiae.
On the contrary, Pythagoras, who first invented this name, since he was a little wiser than those earlier men who had thought themselves wise, understood that wisdom cannot be reached by any human pursuit, and that therefore a perfect name ought not to be given to a thing not grasped and imperfect. So when he was asked what he professed himself to be, he answered, 'a philosopher', that is, a seeker of wisdom.
Notes and citation
Summary: Pythagoras invented the name 'philosopher' because he knew that human pursuit cannot reach wisdom.
- The story is told by Cicero, Tusc. 5.8–10.
Extrabiblical texts: Cicero, Tusc. 5.8–10 (Cicero; allusion)
Cite (SBL): Lactantius, Inst. 3.2.6 (CSEL 19:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.7CSEL 19:180
si ergo philosophia sapientiam quaerit, nec ipsa sapientia est, quia necesse est aliut esse quod quaerit, aliut quod quaeritur, nec quaesitio ipsa recta est, quia nihil potest inuenire. ego uero ne studiosos quidem sapientiae philosophos esse concesserim, quia illo studio ad sapientiam non peruenitur.
If, then, philosophy seeks wisdom, it is not itself wisdom, for that which seeks must be one thing and that which is sought another; nor is the seeking itself right, since it can find nothing. For my part I would not even grant that the philosophers are students of wisdom, because by that pursuit wisdom is not reached.
Notes and citation
Summary: Philosophy is not wisdom, and its seeking is not right, because it never finds wisdom.
Cite (SBL): Lactantius, Inst. 3.2.7 (CSEL 19:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.8CSEL 19:180–181
nam si facultas inueniendae ueritatis huic studio subiaceret, si esset id studium tamquam iter ad sapientiam, aliquando esset inuenta. cum uero tot temporibus, tot ingeniis in eius inquisitione contritis non sit conprehensa, apparet nullam ibi esse sapientiam.
For if the power of finding the truth lay within this pursuit, if this pursuit were a road, as it were, to wisdom, it would at some time have been found. But since, though so many ages and so many talents have been worn out in searching for it, it has not been grasped, it is clear that there is no wisdom there.
Notes and citation
Summary: After so many ages of searching without success, it is clear philosophy contains no wisdom.
Cite (SBL): Lactantius, Inst. 3.2.8 (CSEL 19:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.9CSEL 19:181
non ergo sapientiae student qui philosophantur, sed ipsi studere se putant, quia illut quod quaerunt ubi aut quale sit nesciunt.
So those who philosophize do not pursue wisdom, but think that they pursue it, because they do not know where or of what kind that is which they seek.
Notes and citation
Summary: Philosophers only think they pursue wisdom, since they do not know what it is.
Cite (SBL): Lactantius, Inst. 3.2.9 (CSEL 19:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.2.10CSEL 19:181
siue igitur sapientiae student siue non student, sapientes non sunt, quia numquam reperiri potest quod aut non recte quaeritur aut omnino non quaeritur. uideamus tamen id ipsum, possitne hoc studio reperiri aliquid an nihil.
Whether, then, they pursue wisdom or do not, they are not wise, because that can never be found which is either not rightly sought or not sought at all. Let us see, however, whether by this pursuit something can be found, or nothing.
Notes and citation
Summary: Either way the philosophers are not wise; he will test whether philosophy can find anything.
Cite (SBL): Lactantius, Inst. 3.2.10 (CSEL 19:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-2-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 3, chapter 3
3.3.1CSEL 19:181
Duabus rebus uidetur philosophia constare, scientia et opinatione, nec ulla re alia.
Philosophy seems to consist of two things, knowledge and opinion, and of nothing else.
Notes and citation
Summary: Philosophy consists of knowledge and opinion.
Cite (SBL): Lactantius, Inst. 3.3.1 (CSEL 19:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.2CSEL 19:181
scientia uenire ab ingenio non potest nec cogitatione conprehendi, quia in se ipso habere propriam scientiam non hominis, sed dei est.
Knowledge cannot come from one's own talent nor be grasped by thought, because to have one's own knowledge in oneself belongs not to man but to God.
Notes and citation
Summary: Self-derived knowledge belongs to God, not to human beings.
Cite (SBL): Lactantius, Inst. 3.3.2 (CSEL 19:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.3CSEL 19:181
mortalis autem natura non capit scientiam nisi quae ueniat extrinsecus. idcirco enim oculos et aures et ceteros sensus patefecit in corpore diuina sollertia, ut per eos aditus scientia permanet ad mentem.
Mortal nature, however, does not receive knowledge except what comes from outside. For this is why the divine skill opened eyes and ears and the other senses in the body: so that through these entrances knowledge might pass through to the mind.
Notes and citation
Summary: Human knowledge comes from outside, through the senses God made.
- 'permanet' is read in the sense of 'permanaret' ('might pass through').
Cite (SBL): Lactantius, Inst. 3.3.3 (CSEL 19:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.4CSEL 19:181–182
nam causas naturalium rerum disquirere aut scire uelle sol utrumne tantus quantus uidetur an multis partibus maior sit quam omnis haec terra, item luna globosa sit an concaua et stellae utrumne adhaereant caelo an per aerem libero cursu ferantur, caelum ipsum qua magnitudine, qua materia constet, utrum quietum sit et immobile an incredibili celeritate uoluatur, quanta sit terrae crassitudo aut quibus fundamentis librata et suspensa sit,
For to investigate or to wish to know the causes of natural things: whether the sun is as large as it appears or many times larger than this whole earth; likewise whether the moon is spherical or concave, and whether the stars are fixed to the sky or are carried through the air in free course; of what size and of what material the sky itself consists, whether it is at rest and immovable or revolves with incredible speed; how great the thickness of the earth is, or on what foundations it is balanced and hung:
Notes and citation
Summary: He lists the questions of natural philosophy about sun, moon, stars, sky and earth.
- The sentence continues in 3.3.5.
Cite (SBL): Lactantius, Inst. 3.3.4 (CSEL 19:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.5CSEL 19:182
haec inquam disputando et coniecturis uelle conprehendere tale est profecto, quale si disserere uelimus, qualem esse arbitremur cuiuspiam remotissimae gentis urbem, quam numquam uidimus cuiusque nihil aliut quam nomen audiuimus.
to wish, I say, to grasp these things by disputing and conjecture is surely just as if we wished to discuss what we suppose the city of some very remote nation to be like, which we have never seen and of which we have heard nothing but the name.
Notes and citation
Summary: Conjecturing about nature is like describing a distant city known only by name.
Cite (SBL): Lactantius, Inst. 3.3.5 (CSEL 19:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.6CSEL 19:182
si nobis in ea re scientiam uindicemus quae non potest sciri, nonne insanire uideamur qui adfirmare id audeamus in quo reuinci possimus? quanto magis qui naturalia, quae sciri ab homine non possunt, scire se putant, furiosi dementesque sunt iudicandi!
If we were to claim knowledge for ourselves in a matter that cannot be known, would we not seem mad, daring to affirm that in which we could be refuted? How much more are those to be judged raving and demented who think they know natural things, which cannot be known by man!
Notes and citation
Summary: Claiming knowledge of nature, which cannot be known, is madness.
Cite (SBL): Lactantius, Inst. 3.3.6 (CSEL 19:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.7CSEL 19:182
recte ergo Socrates et eum secuti Academici scientiam sustulerunt, quae non disputantis est, sed diuinantis.
Rightly, then, did Socrates and the Academics who followed him do away with knowledge, which belongs not to one who disputes but to one who divines.
Notes and citation
Summary: Socrates and the Academics rightly denied such knowledge.
- Lactantius's account of the Academy here draws on Cicero, especially the Academica.
Cite (SBL): Lactantius, Inst. 3.3.7 (CSEL 19:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.8CSEL 19:182
superest ut opinatio in philosophia sola sit: nam unde abest scientia, id totum possidet opinatio. id enim opinatur quisque quod nescit. illi autem qui de rebus naturalibus disputant, opinantur ita esse ut disputant. nesciunt igitur ueritatem, quoniam scientia certi est, opinatio incerti.
It remains that opinion alone is in philosophy; for where knowledge is absent, opinion possesses the whole. For each person holds an opinion about what he does not know. Those who dispute about natural things hold the opinion that things are as they argue. They do not know the truth, therefore, since knowledge is of what is certain, opinion of what is uncertain.
Notes and citation
Summary: Without knowledge, philosophy is left with opinion, which is of the uncertain.
Cite (SBL): Lactantius, Inst. 3.3.8 (CSEL 19:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.9CSEL 19:182
redeamus ad superius illud exemplum. age, opinemur de statu et qualitate urbis illius quae nobis rebus omnibus praeter nomen ignota est. ueri simile est in plano sitam, lapideis moenibus, aedificiis sublimibus, uiis pluribus, magnificis ornatisque delubris.
Let us return to that earlier example. Come, let us form opinions about the situation and character of that city which is unknown to us in every respect but its name. It is probable that it is set on a plain, with stone walls, lofty buildings, many streets, and magnificent and adorned temples.
Notes and citation
Summary: He imagines forming opinions about the unknown city.
Cite (SBL): Lactantius, Inst. 3.3.9 (CSEL 19:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.10CSEL 19:182–183
describamus si placet mores habitumque ciuium. sed cum haec dixerimus, alius contraria disputabit et cum hic quoque perorauerit, surget tertius et alii deinceps et opinabuntur multo disparia quam nos opinati sumus.
Let us describe, if you like, the customs and dress of the citizens. But when we have said these things, another will argue the contrary, and when he too has finished, a third will rise and others in turn, and they will hold opinions very different from those we held.
Notes and citation
Summary: Others will offer contrary opinions about it.
Cite (SBL): Lactantius, Inst. 3.3.10 (CSEL 19:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.11CSEL 19:183
quid ergo ex omnibus erit uerius? fortasse nihil. at omnia dicta sunt quae in rerum naturam cadunt, ut necesse sit aliquid eorum esse uerum. at nescietur quis uerum dixerit.
Which of them all, then, will be truer? Perhaps none. 'But everything has been said that falls within the nature of things, so that one of them must be true.' But no one will know who has spoken the truth.
Notes and citation
Summary: Even if one opinion is true, no one can know which.
Cite (SBL): Lactantius, Inst. 3.3.11 (CSEL 19:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.12CSEL 19:183
potest fieri ut omnes ex parte aliqua errauerint, ex parte adtigerint ueritatem. stulti ergo simus, si hoc disputatione quaeramus: potest enim superuenire aliquis qui opiniones nostras derideat nosque pro insanis habeat, qui uelimus id quod nesciamus quale sit opinari.
It may be that all have erred in some part and touched the truth in some part. We should be fools, then, to seek this by disputation; for someone may arrive who laughs at our opinions and takes us for madmen, for wishing to hold opinions about the character of what we do not know.
Notes and citation
Summary: Disputing about the unknown is foolish and invites ridicule.
Cite (SBL): Lactantius, Inst. 3.3.12 (CSEL 19:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.13CSEL 19:183
uerum non opus est longe posita conquirere, unde nemo fortasse ueniat qui nos redarguat.
But there is no need to hunt out things placed far away, from which perhaps no one may come to refute us.
Notes and citation
Summary: A nearer example is better.
Cite (SBL): Lactantius, Inst. 3.3.13 (CSEL 19:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.14CSEL 19:183
age opinemur quid nunc in foro geratur, quid in curia. longum est id quoque. dicamus interposito uno pariete quid fiat: nemo id potest scire nisi qui audierit aut uiderit. nullus igitur audet id dicere, quia statim non uerbis, sed re ipsa praesenti refutabitur.
Come, let us form opinions about what is now being done in the forum, what in the senate house. That too is far. Let us say what is being done on the other side of a single wall: no one can know it except one who has heard or seen it. So no one dares to say it, because he will at once be refuted, not by words but by the fact itself before him.
Notes and citation
Summary: No one dares guess what happens behind a wall, since he could be refuted at once.
Cite (SBL): Lactantius, Inst. 3.3.14 (CSEL 19:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.15CSEL 19:183
atquin hoc idem faciunt philosophi, qui disputant in caelo quid agatur, sed eo se inpune id facere arbitrantur, quia nullus exsistit qui errores eorum coarguat.
Yet the philosophers do this very thing when they dispute about what goes on in heaven; but they think they do it with impunity because there is no one to prove their errors.
Notes and citation
Summary: Philosophers speculate about heaven because no one can refute them.
Cite (SBL): Lactantius, Inst. 3.3.15 (CSEL 19:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
3.3.16CSEL 19:183–184
quodsi existimarent descensurum aliquem qui eos delirare ac mentiri doceret, numquam quicquam de iis rebus quas scire non possunt disputarent. nec tamen ideo felicior putanda est eorum inpudentia et audacia, quia non redarguuntur: redarguit enim deus, cui soli ueritas nota est, licet coniuere uideatur, eamque hominum sapientiam pro summa stultitia computat.
But if they thought that someone would come down to show them that they were raving and lying, they would never dispute about those things which they cannot know. Yet their shamelessness and daring are not to be thought the more fortunate because they are not refuted; for God refutes them, to whom alone the truth is known, although he seems to overlook it, and he reckons this human wisdom as the height of folly.
1 Cor 3:19 (allusion, medium confidence)
Notes and citation
Summary: God, who alone knows the truth, refutes them and counts their wisdom as folly.
- Cf. 1 Cor 3:19, 'the wisdom of this world is folly with God'.
Cite (SBL): Lactantius, Inst. 3.3.16 (CSEL 19:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/2-14-1/#p-3-3-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).