Divine Institutes 4.24.1–4.28.16
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 4, chapter 24
4.24.1CSEL 19:371
Age nunc consideremus an doctor e caelo missus possit non esse perfectus. nondum de hoc loquor quem uenisse a deo negant. fingamus aliquem de caelo esse mittendum, qui uitam hominum rudimentis uirtutis instituat et ad iustitiam formet.
Come now, let us consider whether a teacher sent from heaven can fail to be perfect. I am not yet speaking of him whom they deny came from God. Let us imagine that someone is to be sent from heaven to establish human life in the rudiments of virtue and form it to justice.
Notes and citation
Summary: Suppose a teacher were sent from heaven.
Cite (SBL): Lactantius, Inst. 4.24.1 (CSEL 19:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-1).
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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).
4.24.2CSEL 19:371
nemini dubium potest esse quin is doctor qui caelitus mittitur tam scientia sit rerum omnium quam uirtute perfectus, ne nihil inter caelestem terrenumque differat.
No one can doubt that the teacher who is sent from heaven is perfect both in knowledge of all things and in virtue, lest there be no difference between the heavenly and the earthly.
Notes and citation
Summary: A heavenly teacher must be perfect in knowledge and virtue.
Cite (SBL): Lactantius, Inst. 4.24.2 (CSEL 19:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-2).
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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).
4.24.3CSEL 19:371–372
nam in homine interna et propria doctrina esse nullo pacto potest: nec enim mens terrenis uisceribus inclusa et tabe corporis inpedita aut conprehendere per se potest aut capere ueritatem, nisi aliunde doceatur.
For in man there can in no way be inner and self-derived teaching; for the mind, shut up in earthly flesh and hindered by the corruption of the body, cannot by itself grasp or receive the truth unless it is taught from elsewhere.
Notes and citation
Summary: Human beings cannot find truth by themselves.
Cite (SBL): Lactantius, Inst. 4.24.3 (CSEL 19:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-3).
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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).
4.24.4CSEL 19:372
et si maxime possit, summam tamen uirtutem capere nequeat et omnibus uitiis resistere, quorum materia in uisceribus continetur. eo fit ut terrenus doctor perfectus esse non possit.
And even if it could, still it could not attain the highest virtue and resist all vices, whose material is contained in the flesh. So it comes about that an earthly teacher cannot be perfect.
Notes and citation
Summary: An earthly teacher cannot be perfect.
Cite (SBL): Lactantius, Inst. 4.24.4 (CSEL 19:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-4).
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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).
4.24.5CSEL 19:372
at uero caelestis, cui scientiam diuinitas, uirtutem inmortalitas tribuit, in docendo quoque sicut in ceteris perfectus et consummatus sit necesse est. at id omnino fieri non potest, nisi mortale sibi corpus adsumat. cur autem fieri non possit, ratio clara est.
But a heavenly one, to whom divinity gives knowledge and immortality virtue, must be perfect and complete in teaching as in everything else. But this cannot happen at all unless he takes on a mortal body. And why it cannot happen, the reason is clear.
Notes and citation
Summary: A heavenly teacher must take a mortal body to be a perfect teacher.
Notes on the original text
- Digital text corrected (OCR: a for u): diainitas → diuinitas.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.5 (CSEL 19:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-5).
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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).
4.24.6CSEL 19:372
nam si ueniat ad homines ut deus, ut omittam quod mortales oculi claritatem maiestatis eius conspicere ac sustinere non possunt, ipse certe deus uirtutem docere non poterit, quia expers corporis non faciet quae docebit ac per hoc doctrina eius perfecta non erit.
For if he came to men as God (to pass over the fact that mortal eyes cannot look upon and bear the brightness of his majesty), God himself certainly could not teach virtue, because, being without a body, he would not do what he taught, and so his teaching would not be perfect.
Notes and citation
Summary: God without a body could not practise what he taught.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.6 (CSEL 19:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-6).
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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).
4.24.7CSEL 19:372
alioquin si summa uirtus est dolorem patienter pro iustitia officioque perferre, si uirtus est mortem ipsam et intentatam non metuere et inlatam fortiter sustinere, debet ergo doctor ille perfectus et docere ista praecipiendo et confirmare faciendo, quia qui dat praecepta uiuendi amputare debet omnium excusationum uias, ut inponat hominibus parendi necessitatem non ui aliqua sed pudore, et tamen libertatem relinquat, ut et praemium sit constitutum parentibus, quia poterant non parere si uellent, et non parentibus poena, quia poterant parere si uellent.
Besides, if the highest virtue is to bear pain patiently for justice and duty, if virtue is not to fear death itself when threatened and to endure it bravely when inflicted, then that perfect teacher must both teach these things by precept and confirm them by doing; because he who gives rules for living must cut off every road of excuse, so as to impose on men the necessity of obeying, not by any force but by shame; and yet leave them freedom, so that a reward may be set for those who obey, since they could disobey if they wished, and a punishment for those who do not obey, since they could obey if they wished.
Notes and citation
Summary: The perfect teacher must show by deeds that virtue is possible, while leaving people free.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 4.24.7 (CSEL 19:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-7).
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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).
4.24.8CSEL 19:373
quomodo igitur poterit amputari excusatio, nisi ut qui docet, faciat quae docet et sit quasi praeuius et manum porrigat secuturo? quemadmodum autem potest facere quae docet, si non sit similis ei quem docet?
How, then, can the excuse be cut off, unless he who teaches does what he teaches, and goes before, as it were, and holds out his hand to one who follows? And how can he do what he teaches if he is not like him whom he teaches?
Notes and citation
Summary: The teacher must be like his pupil to lead by example.
Cite (SBL): Lactantius, Inst. 4.24.8 (CSEL 19:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-8).
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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).
4.24.9CSEL 19:373
nam si nulli subiectus sit passioni, potest ei docenti homo sic respondere: uolo equidem non peccare, sed uincor: indutus sum enim carne fragili et inbecilla, haec est quae concupiscit, quae irascitur, quae dolere, quae mori timet. itaque ducor inuitus et pecco, non quia uolo, sed quia cogor. sentio me et ipse peccare, sed necessitas fragilitatis inpellit, cui repugnare non possum.
For if he is subject to no passion, a man can answer him as he teaches: 'I do wish not to sin, but I am overcome; for I am clothed with frail and weak flesh; it is this that desires, that is angry, that grieves, that fears to die. So I am led against my will and sin, not because I wish, but because I am compelled. I feel that I sin, but the necessity of frailty drives me, and I cannot resist it.'
Rom 7:19 (echo, medium confidence)
Notes and citation
Summary: Without shared weakness, the pupil could plead the weakness of the flesh.
- Cf. Rom 7:15–23.
Cite (SBL): Lactantius, Inst. 4.24.9 (CSEL 19:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-9).
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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).
4.24.10CSEL 19:373
quid ad haec respondebit praeceptor ille iustitiae? quomodo confutabit ac redarguet hominem qui delictis suis excusationem carnis obtendet, nisi et ipse carne fuerit indutus, ut ostendat etiam carnem posse capere uirtutem? contumacia enim redargui non potest nisi exemplo.
What will that teacher of justice answer to this? How will he refute and convict a man who puts forward the excuse of the flesh for his offences, unless he too is clothed with flesh, to show that even flesh can receive virtue? For obstinacy cannot be refuted except by example.
Notes and citation
Summary: Only a teacher clothed in flesh can refute the excuse of the flesh.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.10 (CSEL 19:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-10).
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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).
4.24.11CSEL 19:373
nam si habere non possunt quae doceas firmitatem, nisi ea prior feceris, quia natura hominum procliuis in uitia uideri uult non modo cum uenia, sed etiam cum ratione peccare,
For if the things you teach cannot have firmness unless you have done them first, because human nature, prone to vices, wishes to seem to sin not only with pardon but also with reason,
Notes and citation
Summary: Human nature wants excuses for sin.
- The sentence continues in 4.24.12.
Notes on the original text
- Digital text corrected (OCR: t for f): tirmitatem → firmitatem.
Cite (SBL): Lactantius, Inst. 4.24.11 (CSEL 19:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-11).
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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).
4.24.12CSEL 19:373
oportet magistrum doctoremque uirtutis homini simillimum fieri, ut uincendo peccatum doceat hominem uinci ab eo posse peccatum.
then the master and teacher of virtue must become most like man, so that by conquering sin he may teach man that sin can be conquered by him.
Notes and citation
Summary: The teacher must be like man to show that sin can be conquered.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.12 (CSEL 19:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-12).
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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).
4.24.13CSEL 19:373–374
sin uero sit inmortalis, exemplum proponere homini nullo modo potest. exsistet enim constans aliquis ac dicet: tu quidem non peccas, quia liber es ab hoc corpore, non concupiscis, quia immortali nihil est necessarium: mihi uero multis rebus opus est ut tuear hanc uitam. mortem non times, quia ualere in te non potest, dolorem contemnis, quia nullam uim pati potes:
But if he is immortal, he can in no way set an example before man. For some steadfast person will stand up and say: 'You indeed do not sin, because you are free of this body; you do not desire, because the immortal needs nothing; but I need many things to sustain this life. You do not fear death, because it can have no power over you; you despise pain, because you can suffer no violence.
Notes and citation
Summary: An immortal teacher could be answered that he has no temptations.
Cite (SBL): Lactantius, Inst. 4.24.13 (CSEL 19:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-13).
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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).
4.24.14CSEL 19:374
at ego mortalis utrumque timeo, quia cruciatus mihi grauissimos inferunt, quos tolerare carnis infirmitas non
But I, a mortal, fear both, because they bring me most grievous tortures, which the weakness of the flesh cannot
Notes and citation
Summary: The mortal fears death and pain.
- The sentence continues in 4.24.15.
Cite (SBL): Lactantius, Inst. 4.24.14 (CSEL 19:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-14).
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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).
4.24.15CSEL 19:374
potest. doctor itaque uirtutis etiam hanc excusationem debuit hominibus auferre, ne quis quod peccat necessitati potius adscribat quam culpae suae.
bear.' So the teacher of virtue had to take this excuse too from men, so that no one might ascribe his sinning to necessity rather than to his own fault.
Notes and citation
Summary: The teacher had to remove the excuse of necessity.
Notes on the original text
- Digital text corrected (tripled letter): auferrre → auferre.
Cite (SBL): Lactantius, Inst. 4.24.15 (CSEL 19:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-15).
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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).
4.24.16CSEL 19:374
ergo ut perfectus esse possit, nihil ei debet opponi ab eo qui docendus est, ut si forte dixerit inpossibilia praecipis, respondeat ecce ipse facio. (at ego carne indutus sum, cuius est peccare proprium. et ego eandem car-
So, in order to be perfect, nothing must be objected to him by the one to be taught; so that if perhaps he says, 'You command impossible things', he may answer, 'See, I do them myself.' 'But I am clothed with flesh, whose property is to sin.' 'And I wear the same flesh,
Notes and citation
Summary: The perfect teacher can answer every objection by his own example.
- The dialogue continues in 4.24.17.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.16 (CSEL 19:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-16).
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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).
4.24.17CSEL 19:374–375
nem gero et tamen peccatum in me non dominatur. mihi opes contemnere difficile est, quia uiui aliter non potest in hoc corpore: ecce et mihi corpus est et tamen pugno contra omnem cupiditatem. non possum pro iustitia nec dolorem ferre nec mortem, quia fragilis sum. ecce et in me dolor ac mors habet potestatem et (tamen) ea ipsa quae times uinco, ut uictorem te faciam doloris ac mortis. prior uado per ea quae sustineri non posse praetendis: si praecipientem sequi non potes, sequere antecedentem. sublata omnis hoc modo excusatio est et fateri hominem necesse est sua culpa iniustum esse qui doctorem uirtutis et eundem ducem non sequatur. uides ergo quanto perfectior sit mortalis doctor, quia dux esse mortali potest, quam inmortalis, quia patientiam docere non potest qui subiectus passionibus non est.
and yet sin does not reign in me.' 'It is hard for me to despise wealth, because one cannot live otherwise in this body.' 'See, I too have a body, and yet I fight against every desire.' 'I cannot bear pain or death for justice, because I am frail.' 'See, pain and death have power over me too, and ⟨yet⟩ I conquer the very things you fear, so as to make you a conqueror of pain and death. I go first through the things you claim cannot be endured: if you cannot follow one who commands, follow one who goes before.' In this way every excuse is removed, and it must be confessed that a man is unjust by his own fault who does not follow the one who is both teacher of virtue and leader. You see, then, how much more perfect a mortal teacher is, because he can be a leader to a mortal, than an immortal one, because he who is not subject to sufferings cannot teach endurance.
Rom 6:12 (echo, medium confidence)
Notes and citation
Summary: Christ, sharing our flesh, overcame sin, desire, pain and death and so removes every excuse.
- 'sin does not reign in me' echoes Rom 6:12. 'yet' is the editor's addition.
Topics: Christology, Ethics
Cite (SBL): Lactantius, Inst. 4.24.17 (CSEL 19:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-17).
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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).
4.24.18CSEL 19:375
nec hoc tamen eo pertinet ut hominem deo praeferam, sed ut ostendam neque hominem perfecta doctrina esse posse, nisi sit idem deus, ut auctoritate caelesti necessitatem parendi hominibus inponat, neque deum, nisi mortali corpore induatur, ut praecepta sua factis adinplendo ceteros parendi necessitate constringat.
Yet this does not mean that I prefer man to God, but that I show that neither can a man be perfect in teaching unless he is also God, so as to impose on men the necessity of obeying by heavenly authority; nor God, unless he is clothed with a mortal body, so as to bind others by the necessity of obeying by fulfilling his precepts in deeds.
Notes and citation
Summary: The perfect teacher must be both God and man.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.18 (CSEL 19:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-18).
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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).
4.24.19CSEL 19:375
liquido igitur apparet eum qui uitae dux et iustitiae sit magister corporalem esse oportere nec aliter fieri posse ut sit illius plena et perfecta doctrina habeatque radicem ac fundamentum stabilisque aput homines ac fixa permaneat, ipsum autem subire carnis et corporis inbecillitatem uirtutemque in se recipere cuius doctor est, ut eam simul et uerbis doceat et factis; item, subiectum esse morti et passionibus cunctis, quoniam et in passione toleranda et in morte subeunda uirtutis officia uersantur. quae omnia ut dixi consummatus doctor perferre debet, ut doceat posse perferri.
It is plainly clear, then, that he who is to be the leader of life and the master of justice must be bodily; nor can it happen otherwise that his teaching be full and perfect and have root and foundation, and remain stable and fixed among men; but that he himself must undergo the weakness of flesh and body and receive in himself the virtue of which he is teacher, so as to teach it at once by words and deeds; likewise, that he must be subject to death and all sufferings, since the duties of virtue lie both in bearing suffering and in undergoing death. All these things, as I said, the complete teacher must endure, so as to teach that they can be endured.
Notes and citation
Summary: The teacher of justice had to be embodied and to suffer and die, to show that virtue can endure all.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.24.19 (CSEL 19:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-24-19).
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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).
Divine 4, chapter 25
4.25.1CSEL 19:375
Discant igitur homines et intellegant quare deus summus cum legatum ac nuntium suum mitteret ad erudiendam praeceptis iustitiae mortalitatem, uoluerit eum carne indui et cruciatu adfici et morte multari.
Let men learn, then, and understand why the supreme God, when he sent his envoy and messenger to instruct mortality in the precepts of justice, willed him to be clothed with flesh, afflicted with torture, and punished with death.
Notes and citation
Summary: This is why God willed his messenger to take flesh, suffer and die.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.25.1 (CSEL 19:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-1).
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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).
4.25.2CSEL 19:375–376
nam cum iustitia nulla esset in terra, doctorem misit quasi uiuam legem, ut nomen ac templum nouum conderet, ut uerum ac pium cultum per omnem terram et uerbis et exemplo seminaret.
For since there was no justice on earth, he sent a teacher as a living law, to found a new name and temple, to sow true and pious worship through the whole earth both by words and by example.
Notes and citation
Summary: God sent Christ as a living law to spread true worship.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.25.2 (CSEL 19:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-2).
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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).
4.25.3CSEL 19:376
sed tamen ut certum esset a deo missum, non ita illum nasci oportuit, sicut homo nascitur ex mortali utroque concretus, sed ut appareret etiam in homine illum esse caelestem, creatus est sine opera genitoris.
But still, so that it might be certain that he was sent by God, he had to be born not as a man is born, formed from two mortal parents, but, so that it might appear that even in man he was heavenly, he was created without the work of a father.
Notes and citation
Summary: He was born without a human father, to show his heavenly origin.
- 'created' is Lactantius's word (creatus est), referring to the human birth.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.25.3 (CSEL 19:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-3).
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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).
4.25.4CSEL 19:376
habebat enim spiritalem patrem deum et sicut pater spiritus eius deus sine matre, ita mater corporis eius uirgo sine patre.
For he had God as his spiritual father; and as God, the father of his spirit, was without a mother, so the mother of his body was a virgin without a father.
Notes and citation
Summary: God was father of his spirit without a mother; a virgin mother of his body without a father.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.25.4 (CSEL 19:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-4).
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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).
4.25.5CSEL 19:376
fuit igitur et deus et homo, inter deum atque hominem medius constitutus, unde illum Graeci μεσίτην uocant, ut hominem perducere ad deum posset id est ad inmortalitatem: quia si deus tantum fuisset, ut supra dictum est, exempla uirtutis homini praebere non posset, si homo tantum, non posset homines ad iustitiam cogere, nisi auctoritas ac uirtus homine maior accederet.
He was, then, both God and man, set as a mediator between God and man, whence the Greeks call him mesites, so that he might lead man to God, that is, to immortality; because if he had been only God, as was said above, he could not provide examples of virtue to man; if only man, he could not compel men to justice unless authority and power greater than man's were added.
1 Tim 2:5 (allusion, high confidence)
Notes and citation
Summary: Christ, God and man, is the mediator who leads humanity to God.
- Greek μεσίτης, 'mediator'; cf. 1 Tim 2:5.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.25.5 (CSEL 19:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-5).
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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).
4.25.6CSEL 19:376
etenim cum constet homo ex carne ac spiritu et oporteat spiritum iustitiae operibus emereri ut fiat aeternus, caro quoniam terrena est ideoque mortalis, copulatum sibi spiritum trahit secum et ab inmortalitate inducit ad mortem.
For since man consists of flesh and spirit, and the spirit must earn by works of justice that it become eternal, the flesh, since it is earthly and therefore mortal, drags with it the spirit joined to it and leads it from immortality to death.
Notes and citation
Summary: The mortal flesh drags the spirit toward death.
Cite (SBL): Lactantius, Inst. 4.25.6 (CSEL 19:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-6).
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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).
4.25.7CSEL 19:376–377
ergo spiritus carnis expers dux esse homini ad inmortalitatem nullo pacto poterat, quoniam caro inpedit spiritum quominus deum sequatur. est enim fragilis et subiecta peccato, peccatum autem pabulum mortis est.
So a spirit without flesh could in no way be man's leader to immortality, since the flesh hinders the spirit from following God. For it is frail and subject to sin, and sin is the food of death.
Rom 6:23 (echo, medium confidence)
Notes and citation
Summary: A bodiless spirit could not lead flesh, which is subject to sin and death.
- Cf. Rom 6:23; 8:3.
Cite (SBL): Lactantius, Inst. 4.25.7 (CSEL 19:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-7).
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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).
4.25.8CSEL 19:377
itaque idcirco mediator aduenit id est deus in carne, ut caro eum sequi posset, et eriperet hominem morti cuius est dominatio in carnem. ideo carne se induit, ut desideriis carnis edomitis doceret non necessitatis esse peccare, sed propositi ac uoluntatis.
So for this reason the mediator came, that is, God in the flesh, so that the flesh could follow him, and he might snatch man from death, which has dominion over the flesh. For this reason he clothed himself with flesh, so that, having subdued the desires of the flesh, he might teach that sinning is not a matter of necessity but of purpose and will.
Notes and citation
Summary: God came in the flesh to rescue it from death and show that sin is a choice.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.25.8 (CSEL 19:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-8).
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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).
4.25.9CSEL 19:377
una enim nobis et magna et praecipua cum carne luctatio est, cuius infinitae cupiditates premunt animam nec dominium retinere patiuntur, sed eam uoluptatibus et inlecebris suauibus mancipatam morte adficiunt sempiterna.
For we have one great and principal struggle, with the flesh, whose endless desires press on the soul and do not allow it to keep control, but, having made it a slave to pleasures and sweet enticements, bring it to everlasting death.
Gal 5:17 (echo, medium confidence)
Notes and citation
Summary: Our great struggle is against the desires of the flesh.
- Cf. Gal 5:17.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 4.25.9 (CSEL 19:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-9).
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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).
4.25.10CSEL 19:377
quibus ut repugnare possemus, deus nobis uiam superandae carnis et aperuit et ostendit. quae uirtus perfecta et omnibus numeris absoluta coronam uincentibus et mercedem inmortalitatis inpertit.
So that we might resist them, God both opened and showed us the way of overcoming the flesh. This perfect virtue, complete in every respect, bestows a crown and the reward of immortality on those who conquer.
Notes and citation
Summary: God showed the way to overcome the flesh, rewarding victors with immortality.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 4.25.10 (CSEL 19:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-25-10).
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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 4, chapter 26
4.26.1CSEL 19:377
Dixi de humilitate et fragilitate et passione, cur haec deus subire maluerit: nunc ipsius crucis ratio reddenda est et uis enarranda.
I have spoken of the humility, the frailty, and the passion, why God preferred to undergo these; now the reason of the cross itself must be given and its power explained.
Notes and citation
Summary: He turns to the meaning of the cross.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.1 (CSEL 19:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-1).
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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).
4.26.2CSEL 19:377
quid summus pater a principio disposuerit et quemadmodum cuncta quae gesta sunt ordinarit, non tantum diuinatio prophetarum, quae in Christum uera praecessit, sed etiam ratio ipsius passionis docet.
What the supreme Father arranged from the beginning, and how he ordered all that was done, is taught not only by the divination of the prophets, which went before and proved true in Christ, but also by the reason of the passion itself.
Notes and citation
Summary: Prophecy and the passion itself reveal God's plan.
Cite (SBL): Lactantius, Inst. 4.26.2 (CSEL 19:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-2).
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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).
4.26.3CSEL 19:377
quaecumque enim passus est, non fuerunt inania, sed habuerunt figuram et significantiam magnam sicut etiam diuina illa opera quae fecit: quorum uis et potentia ualebat quidem in praesens, sed declarabat aliquid in futurum. aperuit caecorum lumina.
For whatever he suffered was not empty, but had a figure and great significance, as did those divine works which he did: their force and power availed indeed for the present, but declared something for the future. He opened the eyes of the blind:
Notes and citation
Summary: His sufferings and miracles had symbolic meaning; for example, he gave sight to the blind.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.3 (CSEL 19:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-3).
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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).
4.26.4CSEL 19:377–378
caelestis uirtus, lucem non uidentibus reddidisse: sed hoc facto significabat fore ut conuersus ad gentes quae deum nesciebant insipientium pectora inluminaret luce sapientiae et ad ueritatem contemplandam oculos cordis aperiret.
a heavenly power, to have given back light to those who did not see; but by this deed he signified that he would turn to the gentiles, who did not know God, and illuminate the hearts of the foolish with the light of wisdom and open the eyes of the heart to contemplate the truth.
Notes and citation
Summary: Giving sight to the blind signified enlightening the gentiles.
Cite (SBL): Lactantius, Inst. 4.26.4 (CSEL 19:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-4).
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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).
4.26.5CSEL 19:378
uere enim caeci sunt qui caelestia non uidentes et tenebris ignorantiae circumfusi terrena et fragilia uenerantur.
For those are truly blind who, not seeing heavenly things and surrounded by the darkness of ignorance, venerate earthly and frail things.
Notes and citation
Summary: The truly blind worship earthly things.
Cite (SBL): Lactantius, Inst. 4.26.5 (CSEL 19:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-5).
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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).
4.26.6CSEL 19:378
patefecit aures surdorum. non utique hactenus uis illa caelestis operata est: sed declarabat breui fore ut qui erant ueritatis expertes, et audirent et intellegerent diuinas dei uoces. uere enim surdos dixeris qui caelestia et uera et facienda non audiunt.
He opened the ears of the deaf. That heavenly power did not work only so far; it declared that before long those who were without the truth would both hear and understand the divine words of God. For you may truly call deaf those who do not hear the things that are heavenly, true, and to be done.
Notes and citation
Summary: Healing the deaf signified people coming to hear God's word.
Cite (SBL): Lactantius, Inst. 4.26.6 (CSEL 19:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-6).
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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).
4.26.7CSEL 19:378
mutorum linguas in eloquium soluit. admirabilis, etiam cum (hoc tantum) fieret, potentia: sed inerat huic uirtuti alia significatio, quae ostenderet mox futurum ut rerum caelestium nuper ignari percepta sapientiae disciplina de deo et ueritate dissererent.
He loosed the tongues of the dumb into speech. An admirable power, even if ⟨only this⟩ had been done; but in this mighty work there was another meaning, which showed that soon those lately ignorant of heavenly things, having received the discipline of wisdom, would discourse of God and the truth.
Notes and citation
Summary: Healing the dumb signified the ignorant learning to speak of God.
- 'only this' is the editor's addition.
Cite (SBL): Lactantius, Inst. 4.26.7 (CSEL 19:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-7).
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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).
4.26.8CSEL 19:378
nam qui rationem diuinitatis ignorat, is uere elinguis et mutus est, licet sit omnium disertissimus. lingua enim cum uerum loqui coeperit id est uirtutem maiestatemque dei singularis interpretari, tum demum officio naturae suae fungitur, quamdiu autem falsa loquitur, in usu suo non est: et ideo infans sit necesse est qui diuina proloqui non potest.
For he who does not know the principle of divinity is truly tongueless and dumb, though he be the most eloquent of all. For the tongue, when it begins to speak the truth, that is, to interpret the power and majesty of the one God, then at last fulfils the office of its nature; but as long as it speaks falsehoods, it is not in its proper use; and so he must be speechless who cannot speak out divine things.
Notes and citation
Summary: Whoever cannot speak of God is truly dumb.
Cite (SBL): Lactantius, Inst. 4.26.8 (CSEL 19:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-8).
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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).
4.26.9CSEL 19:378
pedes quoque claudorum ad officium gradiendi reformauit. laudabilis diuini operis fortitudo: sed figura id continebat, quod cohibitis erroribus uitae saecularis ac deuiae iter ueritatis aperiretur, per quod graderentur homines ad dei gratiam consequendam.
He also restored the feet of the lame to the office of walking. Praiseworthy is the strength of the divine work; but it contained a figure: that, the errors of worldly and wayward life being checked, the road of truth would be opened, by which men might walk to obtain God's grace.
Notes and citation
Summary: Healing the lame signified opening the road of truth.
Cite (SBL): Lactantius, Inst. 4.26.9 (CSEL 19:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-9).
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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).
4.26.10CSEL 19:378–379
is enim uere claudus existimandus est qui caligine ac tenebris insipientiae inplicatus et quo tendat ignarus offensibilibus et caducis gressibus per uiam mortis incedit.
For he is truly to be thought lame who, entangled in the mist and darkness of folly and ignorant where he is going, walks the way of death with stumbling and falling steps.
Notes and citation
Summary: The truly lame stumble along the way of death.
Cite (SBL): Lactantius, Inst. 4.26.10 (CSEL 19:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-10).
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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).
4.26.11CSEL 19:379
item labes et maculas inquinatorum corporum repurgauit. non exigua immortalis potentiae opera: uerum id portendebat haec uis, quod peccatorum labibus ac uitiorum maculis inquinatos doctrina eius purificatura esset eruditione iustitiae.
Likewise he cleansed the stains and spots of polluted bodies. No small works of immortal power; but this mighty deed portended that his teaching would purify, by instruction in justice, those polluted with the stains of sins and the spots of vices.
Notes and citation
Summary: Cleansing lepers signified purifying sinners.
Cite (SBL): Lactantius, Inst. 4.26.11 (CSEL 19:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-11).
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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).
4.26.12CSEL 19:379
leprosi enim uere atque elephantiaci debent haberi quos uel infinitae cupiditates ad scelera uel insatiabiles uoluptates ad flagitia conpellunt et dedecorum maculis inustos labe adficiunt sempiterna.
For those should truly be held lepers and elephantiacs whom either endless desires drive to crimes or insatiable pleasures to outrages, and who, branded with the spots of disgrace, are affected with an everlasting stain.
Notes and citation
Summary: The true lepers are those stained by vice.
Cite (SBL): Lactantius, Inst. 4.26.12 (CSEL 19:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-12).
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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).
4.26.13CSEL 19:379
iacentia mortuorum corpora erexit eosque nominibus suis inclamatos a morte reuocauit. quid congruentius deo? quid miraculo dignius omnium saeculorum quam decursam uitam resignasse, conpletis hominum temporibus adiecisse, arcana mortis reuelasse?
He raised the lying bodies of the dead and called them back from death, calling them by their names. What is more fitting for God? What more worthy of the wonder of all ages than to have unsealed a life that had run its course, added to the completed times of men, and revealed the secrets of death?
John 11:43 (allusion, medium confidence)
Notes and citation
Summary: He raised the dead, a wonder fitting for God.
- Cf. John 11:43.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.13 (CSEL 19:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-13).
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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).
4.26.14CSEL 19:379
sed haec inenarrabilis potestas imago uirtutis maioris fuit, quae demonstrabat tantam uim habituram esse doctrinam suam, ut gentes in orbe toto, quae alienae a deo subiectae morti fuerunt, cognitione ueri luminis animatae ad inmortalitatis praemia peruenirent.
But this indescribable power was an image of a greater power, which showed that his teaching would have such force that the nations throughout the whole world, who, estranged from God, were subject to death, would, quickened by the knowledge of the true light, attain the rewards of immortality.
Notes and citation
Summary: Raising the dead signified bringing the nations to immortal life.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 4.26.14 (CSEL 19:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-14).
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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).
4.26.15CSEL 19:379
eos enim recte mortuos aestimaueris, qui datorem uitae deum nescientes atque animas suas a caelo in terram deprimentes in laqueos aeternae mortis incurrunt.
For you may rightly count those dead who, not knowing God the giver of life and pressing their souls down from heaven to earth, run into the snares of eternal death.
Notes and citation
Summary: The truly dead are those who do not know God.
Cite (SBL): Lactantius, Inst. 4.26.15 (CSEL 19:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-15).
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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).
4.26.16CSEL 19:379–380
quae igitur tum faciebat in praesens, imagines erant futurorum, quae in laesis adfectisque corporibus exhibebat, ea spiritalium figuram gerebant, ut et in praesenti uirtutis non terrenae opera monstraret et in futurum potestatem caelestis suae maiestatis ostenderet.
So the things he then did for the present were images of things to come; what he displayed in injured and afflicted bodies bore the figure of spiritual things, so that he might both show in the present the works of a power not earthly and display for the future the might of his heavenly majesty.
Notes and citation
Summary: His miracles were figures of spiritual realities to come.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.16 (CSEL 19:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-16).
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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).
4.26.17CSEL 19:380
ergo sicut opera eius significantiam quoque maioris potestatis habuerunt, ita etiam passio non simplex nec superuacua nec fortuita praecessit.
So as his works also had the significance of a greater power, so too his passion did not come about as something simple, superfluous, or accidental.
Notes and citation
Summary: His passion too had meaning.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.17 (CSEL 19:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-17).
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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).
4.26.18CSEL 19:380
sed ut illa quae fecit magnam uirtutem ac potestatem doctrinae eius significabant, sic ea quae passus est odio futuram esse sapientiam nuntiabant. aceti enim potus ac fellis cibus acerbitates et amaritudines in hac uita sectatoribus ueritatis pollicebatur.
But as the things he did signified the great virtue and power of his teaching, so the things he suffered announced that wisdom would be hated. For the drink of vinegar and the food of gall promised bitterness and harshness in this life to the followers of truth.
Notes and citation
Summary: The gall and vinegar foretold hardships for followers of truth.
Topics: Persecution
Cite (SBL): Lactantius, Inst. 4.26.18 (CSEL 19:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-18).
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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).
4.26.19CSEL 19:380
et quamquam passio ipsa per se acerba et amara specimen nobis futurorum tormentorum dabat, quae morantibus in hoc saeculo uirtus ipsa proponit, tamen illiusmodi potus et cibus in os doctoris nostri ueniens pressurarum nobis et laborum et miseriarum praebebat exemplum.
And although the passion itself, bitter and harsh in itself, gave us a specimen of the torments to come which virtue itself sets before those who dwell in this world, yet such drink and food coming into the mouth of our teacher gave us an example of pressures, labours, and miseries.
Notes and citation
Summary: His bitter drink is an example of the trials believers must bear.
Cite (SBL): Lactantius, Inst. 4.26.19 (CSEL 19:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-19).
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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).
4.26.20CSEL 19:380
quae omnia tolerare ac perpeti necesse est eos qui ueritatem secuntur, quoniam ueritas acerba est et inuisa omnibus qui uirtutis
All these those who follow the truth must bear and endure, since truth is bitter and hateful to all who, without virtue,
Notes and citation
Summary: Truth's followers must endure; truth is hateful to the unvirtuous.
- The sentence continues in 4.26.21.
Cite (SBL): Lactantius, Inst. 4.26.20 (CSEL 19:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-20).
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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).
4.26.21CSEL 19:380
expertes uitam suam mortiferis uoluptatibus dedunt nam corona spinea capiti eius inposita id declarabat, fore ut diuinam sibi plebem de nocentibus congregaret. corona enim dicitur circumstans in orbem populus.
give their life over to deadly pleasures. For the crown of thorns placed on his head declared that he would gather to himself a divine people from the guilty. For a crowd standing round in a circle is called a crown.
Notes and citation
Summary: The crown of thorns signified a holy people gathered from sinners around him.
- corona means both 'crown' and 'a ring of people'.
Cite (SBL): Lactantius, Inst. 4.26.21 (CSEL 19:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-21).
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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).
4.26.22CSEL 19:380
nos autem, qui ante cognitionem dei fuimus iniusti, spinae id est mali ac nocentes eramus, ignorantes quid esset bonum, et a iustitiae notione atque operibus alieni omnia scelere ac libidine polluebamus.
And we, who before knowing God were unjust, were thorns, that is, evil and guilty, not knowing what was good; and, strangers to the idea and works of justice, we polluted everything with crime and lust.
Notes and citation
Summary: Before knowing God, believers were thorns.
Cite (SBL): Lactantius, Inst. 4.26.22 (CSEL 19:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-22).
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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).
4.26.23CSEL 19:380–381
electi ergo ex dumis et sentibus sanctum dei caput cingimus, quia conuocati ab ipso et circumfusi undique ad eum magistro ac doctori deo adsistimus regemque illum mundi et omnium uiuentium dominum coronamus.
So, chosen out of briars and brambles, we surround the holy head of God; because, called together by him and gathered round him on every side, we stand by him as master, teacher, and God, and crown him King of the world and Lord of all living things.
Notes and citation
Summary: Believers, once thorns, now crown Christ as King.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.23 (CSEL 19:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-23).
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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).
4.26.24CSEL 19:381
quod uero ad crucem spectat, magna in ea uis ac ratio est: quam nunc conabor ostendere.
As for the cross, there is great power and meaning in it, which I shall now try to show.
Notes and citation
Summary: He will explain the meaning of the cross.
Cite (SBL): Lactantius, Inst. 4.26.24 (CSEL 19:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-24).
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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).
4.26.25CSEL 19:381
deus namque, sicut superius exposui, cum statuisset hominem liberare, magistrum uirtutis legauit in terram, qui et praeceptis salutaribus formaret homines ad innocentiam et operibus factisque praesentibus iustitiae uiam panderet, qua gradiens homo et doctorem suum sequens ad uitam aeternam perueniret.
For God, as I explained above, when he had determined to free man, sent the master of virtue to earth as his envoy, who would both form men to innocence by wholesome precepts and open the way of justice by present works and deeds, walking on which, and following his teacher, man might come to eternal life.
Notes and citation
Summary: God sent the teacher of virtue to open the way to eternal life.
Notes on the original text
- Digital text corrected (OCR): hojninem → hominem.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.25 (CSEL 19:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-25).
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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).
4.26.26CSEL 19:381
is igitur corporatus est et ueste carnis indutus, ut homini, ad quem docendum uenerat, uirtutis exempla et incitamenta praeberet.
He therefore took a body and was clothed with the garment of flesh, so as to provide examples and incentives of virtue to man, whom he had come to teach.
Notes and citation
Summary: He took flesh to give examples of virtue.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.26 (CSEL 19:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-26).
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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).
4.26.27CSEL 19:381
sed cum in omnibus uitae officiis iustitiae specimen praebuisset, ut doloris quoque patientiam mortisque contemptum, quibus perfecta et consummata fit uirtus, traderet homini, uenit in manus inpiae nationis, cum et uitare potuisset scientia futuri quam gerebat et repellere eadem uirtute qua mirabilia faciebat. sustinuit ergo cruciatus et uerbera et spinas.
But when he had given a pattern of justice in all the duties of life, in order also to hand on to man patience in pain and contempt of death, by which virtue is made perfect and complete, he came into the hands of an impious nation, though he could have avoided it by the knowledge of the future which he had, and repelled it by the same power by which he did wonders. So he endured tortures, blows, and thorns.
Notes and citation
Summary: He willingly suffered to teach patience in pain and contempt of death.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.27 (CSEL 19:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-27).
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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).
4.26.28CSEL 19:381
postremo etiam mortem suscipere non recusauit, ut homo illo duce subactam et catenatam mortem cum suis terroribus triumpharet.
Finally he did not refuse even to undergo death, so that man, with him as leader, might triumph over death subdued and chained, with all its terrors.
Notes and citation
Summary: He died so that humanity might triumph over death.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.28 (CSEL 19:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-28).
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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).
4.26.29CSEL 19:381–382
cur autem summus pater id potissimum genus mortis elegerit quo adfici eum sineret, haec ratio est dicat enim fortasse aliquis: cur si deus fuit et mori uoluit, non saltem honesto aliquo mortis genere adfectus est? cur potissimum cruce? cur infami genere supplicii, quod etiam homine libero
Why the supreme Father chose this kind of death above all to allow him to suffer, the reason is this. For someone may perhaps say: 'Why, if he was God and wished to die, was he not at least put to death by some honourable kind of death? Why the cross above all? Why an infamous kind of punishment, which seems unworthy even of a free man,
Notes and citation
Summary: Why did God choose the shameful death of the cross?
- The sentence continues in 4.26.30.
Cite (SBL): Lactantius, Inst. 4.26.29 (CSEL 19:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-29).
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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).
4.26.30CSEL 19:382
quamuis nocente uideatur indignum? primum, quod is qui humilis aduenerat, ut humilibus et infimis opem ferret et omnibus spem salutis ostenderet, eo genere adficiendus fuit quo humiles et infimi solent, ne quis esset omnino qui eum non posset imitari.
however guilty?' First, because he who had come humble, to bring help to the humble and lowest and show the hope of salvation to all, had to suffer by the kind of death the humble and lowest usually suffer, so that there might be no one at all who could not imitate him.
Notes and citation
Summary: First, he died as the lowly die, so that all could imitate him.
Cite (SBL): Lactantius, Inst. 4.26.30 (CSEL 19:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-30).
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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).
4.26.31CSEL 19:382
deinde, ut integrum corpus eius conseruaretur, quem die tertio resurgere ab inferis oportebat. nec hoc enim cuiquam ignorandum est, quod ipse ante de sua passione praedicans etiam id notum fecerit habere se potestatem cum uellet deponendi spiritum et resumendi.
Next, so that his body might be kept whole, since it had to rise from the dead on the third day. For no one should be unaware of this either, that he himself, foretelling his passion, made it known that he had power, when he wished, to lay down his spirit and take it up again.
John 10:18 (allusion, high confidence)
Notes and citation
Summary: Second, his body had to remain whole for the resurrection.
- John 10:18.
Notes on the original text
- Digital text corrected (OCR: n for u): consernaretnr → conseruaretur.
Cite (SBL): Lactantius, Inst. 4.26.31 (CSEL 19:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-31).
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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).
4.26.32CSEL 19:382
subfixus itaque quia spiritum deposuerat, necessarium carnifices non putauerunt ossa eius suffringere, sicut mos eorum ferebat, sed tantummodo latus eius perforauerunt.
So, when he was fastened there, because he had laid down his spirit, the executioners did not think it necessary to break his bones, as their custom was, but only pierced his side.
John 19:33 (allusion, high confidence) · John 19:34 (allusion, high confidence)
Notes and citation
Summary: His bones were not broken; only his side was pierced.
- John 19:32–34.
Cite (SBL): Lactantius, Inst. 4.26.32 (CSEL 19:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-32).
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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).
4.26.33CSEL 19:382–383
sic integrum corpus patibulo detractum est et sepulchro diligenter inclusum. quae omnia idcirco facta sunt, ne laesum ac deminutum corpus ad resurgendum inhabile redderetur. illa quoque praecipua fuit causa cur deus crucem maluerit, quod illa exaltari eum fuit necesse omnibusque gentibus passionem dei notescere.
So his body was taken down from the gibbet whole and carefully enclosed in a tomb. All these things were done so that his body might not be made unfit for rising by being injured and diminished. There was also this chief reason why God preferred the cross: that by it he had to be lifted up, and the passion of God be made known to all nations.
John 12:32 (echo, medium confidence)
Notes and citation
Summary: The cross kept his body whole and lifted him up for all nations to see.
- Cf. John 12:32.
Cite (SBL): Lactantius, Inst. 4.26.33 (CSEL 19:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-33).
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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).
4.26.34CSEL 19:383
nam quoniam is qui patibulo suspenditur, et conspicuus est omnibus et ceteris altior, crux potius electa est, quae significaret illum tam conspicuum tamque sublimem futurum, ut ad eum cognoscendum pariter et colendum cunctae nationes ex omni orbe concurrerent.
For since one who is hung on a gibbet is both conspicuous to all and higher than the rest, the cross was chosen rather, to signify that he would be so conspicuous and so exalted that all nations from the whole world would run together to know and worship him.
Notes and citation
Summary: The cross signified that all nations would come to him.
Notes on the original text
- Digital text corrected (OCR: i for x): ei omni orbe → ex omni orbe.
Cite (SBL): Lactantius, Inst. 4.26.34 (CSEL 19:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-34).
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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).
4.26.35CSEL 19:383
denique nulla gens tam inhumana est, nulla regio tam remota, cui aut passio eius aut summa maiestas ignota sit.
In short, there is no nation so savage, no region so remote, to which either his passion or his supreme majesty is unknown.
Notes and citation
Summary: His passion and majesty are known everywhere.
Notes on the original text
- Digital text corrected (OCR; OCR: n for u): inhnmana → inhumana; sumas maiestatis ignota. sit. → summa maiestas ignota sit..
Cite (SBL): Lactantius, Inst. 4.26.35 (CSEL 19:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-35).
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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).
4.26.36CSEL 19:383
extendit ergo in passione manus suas orbemque dimensus est, ut iam tunc ostenderet ab ortu solis usque ad occasum magnum populum ex omnibus linguis et tribubus congregatum sub alas suas esse uenturum signumque illut maximum atque sublime frontibus suis suscepturum.
So in his passion he stretched out his hands and measured the world, to show even then that from the rising of the sun to its setting a great people, gathered from all tongues and tribes, would come under his wings and receive on their foreheads that greatest and most sublime sign.
Mal 1:11 (echo, medium confidence) · Rev 7:9 (echo, low confidence)
Notes and citation
Summary: His outstretched arms embraced the world; believers would bear the sign of the cross on their foreheads.
- Cf. Isa 65:2; Mal 1:11; Ps 91:4; Rev 7:3–9.
Cite (SBL): Lactantius, Inst. 4.26.36 (CSEL 19:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-36).
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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).
4.26.37CSEL 19:383
cuius rei figuram Iudaei etiamnunc exhibent, cum limina sua de cruore agni notant. deus enim percussurus Aegyptios, ut ab ea plaga inmunes faceret Hebraeos, praeceperat his ut agnum candidum sine macula immolarent ac signum liminibus suis de sanguine eius inponerent.
The Jews still display a figure of this, when they mark their doorways with the blood of a lamb. For God, when about to strike the Egyptians, to make the Hebrews immune from that plague, commanded them to sacrifice a white lamb without spot and put a sign of its blood on their doorways.
Exod 12:5 (allusion, high confidence) · Exod 12:7 (allusion, high confidence)
Notes and citation
Summary: The Passover blood on the doorposts was a figure of the cross.
- Exod 12:5–7.
Cite (SBL): Lactantius, Inst. 4.26.37 (CSEL 19:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-37).
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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).
4.26.38CSEL 19:383
itaque cum Aegyptiorum primogenita una nocte interissent, Hebraei soli signo sanguinis tuti fuerunt, non quia cruor pecudis tantam in se uim gerebat, ut hominibus saluti esset, sed Imago fuerat rerum futurarum.
So when the firstborn of the Egyptians died in one night, the Hebrews alone were safe by the sign of the blood; not because the blood of a beast had in itself such power as to be salvation for men, but it had been an image of things to come.
Exod 12:29 (allusion, high confidence)
Notes and citation
Summary: The blood saved only as a figure of what was to come.
- Exod 12:29.
Cite (SBL): Lactantius, Inst. 4.26.38 (CSEL 19:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-38).
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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).
4.26.39CSEL 19:383–384
agnus enim candidus sine macula Christus fuit, id est innocens et iustus et sanctus, qui ab isdem Iudaeis immolatus saluti est omnibus, qui signum sanguinis, id est crucis qua sanguinem fudit, in sua fronte conscripserint. frons enim summum limen est hominis et lignum sanguine delibutum crucis significatio est.
For the white lamb without spot was Christ, that is, innocent and just and holy, who, sacrificed by those same Jews, is salvation to all who have written on their forehead the sign of the blood, that is, of the cross on which he shed his blood. For the forehead is the highest threshold of man, and wood smeared with blood is a sign of the cross.
1 Pet 1:19 (echo, medium confidence)
Notes and citation
Summary: Christ is the spotless lamb; the sign of the cross on the forehead saves.
- Cf. 1 Pet 1:19; 1 Cor 5:7.
Notes on the original text
- Digital text corrected (word split with stray letter): con-i scripserint → conscripserint.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.39 (CSEL 19:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-39).
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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).
4.26.40CSEL 19:384
denique immolatio pecudis ab iis ipsis qui faciunt pascha nominatur ἀπὸ τοῦ πάσχειν, quia passionis figura est, quam deus praescius futurorum tradidit per Moysen populo suo celebrandam.
Finally, the sacrifice of the beast is called pascha by those who perform it, from paschein ('to suffer'), because it is a figure of the passion, which God, foreknowing the future, handed down through Moses for his people to celebrate.
Notes and citation
Summary: Pascha is derived from 'to suffer', as a figure of the passion.
- A popular etymology; pascha actually derives from Hebrew pesach.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.26.40 (CSEL 19:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-40).
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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).
4.26.41CSEL 19:384
sed tum figura ualuit in praesenti ad depellendum periculum, ut appareret quantum ueritas ipsa ualitura sit ad plebem dei protegendam in extrema totius orbis necessitate.
But then the figure availed for the present to ward off danger, so that it might appear how much the truth itself would avail to protect the people of God in the final necessity of the whole world.
Notes and citation
Summary: The figure foreshadows the protection of God's people at the end.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 4.26.41 (CSEL 19:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-41).
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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).
4.26.42CSEL 19:384
quomodo autem uel in qua plaga tuti omnes sint futuri qui signum hoc ueri et diuini sanguinis in summo corporis sui notauerint, in nouissimo libro docebo.
How, or in what plague, all will be safe who have marked this sign of the true and divine blood on the highest part of their body, I shall teach in the last book.
Notes and citation
Summary: The last book will explain how the sign will protect believers.
Cite (SBL): Lactantius, Inst. 4.26.42 (CSEL 19:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-26-42).
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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 4, chapter 27
4.27.1CSEL 19:384
Nunc satis est huius signi potentiam quantum ualeat exponere. quanto terrori sit daemonibus hoc signum, sciet qui uiderit quatenus adiurati per Christum de corporibus quae obsederint fugiant.
For now it is enough to set out how much power this sign has. How great a terror this sign is to demons will be known by anyone who has seen how, adjured through Christ, they flee from the bodies they have possessed.
Notes and citation
Summary: The sign of the cross terrifies demons, who flee when adjured through Christ.
Cite (SBL): Lactantius, Inst. 4.27.1 (CSEL 19:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-1).
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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).
4.27.2CSEL 19:384–385
nam sicut ipse cum inter homines ageret, uniuersos daemonas uerbo fugabat hominumque mentes emotas et malis incursibus furiatas in sensus pristinos reponebat, ita nunc sectatores eius eosdem spiritus inquinatos de hominibus et nomine magistri sui et signo passionis excludunt.
For as he himself, when he lived among men, put all demons to flight by a word and restored to their former senses the minds of men that had been driven out and maddened by evil attacks, so now his followers drive out those same unclean spirits from men both by the name of their master and by the sign of the passion.
Mark 16:17 (echo, medium confidence)
Notes and citation
Summary: Christians expel demons by Christ's name and the sign of the cross.
- Cf. Mark 16:17.
Cite (SBL): Lactantius, Inst. 4.27.2 (CSEL 19:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-2).
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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).
4.27.3CSEL 19:385
cuius rei non difficilis est probatio. nam cum diis suis immolant, si adsistat aliquis signatam frontem gerens, sacra nullo modo litant nec responsa potest consultus reddere uates. et haec saepe causa praecipua iustitiam persequendi malis regibus fuit.
The proof of this is not difficult. For when they sacrifice to their gods, if someone stands by bearing a marked forehead, the rites give no favourable omens at all, nor can the seer, when consulted, give answers. And this has often been the chief cause for wicked kings to persecute justice.
Notes and citation
Summary: A Christian present at pagan sacrifice spoils the omens, which provoked persecution.
Topics: Persecution
Cite (SBL): Lactantius, Inst. 4.27.3 (CSEL 19:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-3).
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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).
4.27.4CSEL 19:385
cum enim quidam ministrorum nostri sacrificantibus dominis adsisterent, inposito frontibus signo deos illorum fugauerunt, ne possent in uisceribus hostiarum futura depingere.
For when some of our people who were attendants stood by their masters while they sacrificed, by placing the sign on their foreheads they put their gods to flight, so that they could not trace the future in the entrails of the victims.
Notes and citation
Summary: Christian attendants with the sign of the cross disrupted sacrifices.
- The same incident is told in Lactantius, On the Deaths of the Persecutors 10, as the start of the Great Persecution (303).
Extrabiblical texts: Lactantius, Mort. 10.1–5 (On the Deaths of the Persecutors; allusion)
Topics: Persecution
Cite (SBL): Lactantius, Inst. 4.27.4 (CSEL 19:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-4).
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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).
4.27.5CSEL 19:385
quod cum intellegerent haruspices, instigantibus isdem daemonibus quibus prosecant conquerentes profanos homines sacris interesse egerunt principes suos in furorem, ut expugnarent dei templum seque uero sacrilegio contaminarent, quod grauissimis persequentium poenis expiaretur.
When the soothsayers understood this, incited by those same demons to whom they sacrifice, complaining that profane men were present at the rites, they drove their rulers to fury, so as to attack the temple of God and defile themselves with true sacrilege, which would be expiated by the heaviest punishments of the persecutors.
Notes and citation
Summary: The soothsayers stirred the rulers to persecute, for which the persecutors were punished.
- The punishment of the persecutors is the theme of On the Deaths of the Persecutors.
Topics: Persecution
Cite (SBL): Lactantius, Inst. 4.27.5 (CSEL 19:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-5).
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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).
4.27.6CSEL 19:385
nec tamen ex hoc ipso caeci homines intellegere possunt aut hanc esse ueram religionem cui ad uincendum tanta uis inest aut illam falsam quae subsistere aut congredi non potest.
Yet not even from this can blind men understand either that this is the true religion, which has such power to conquer, or that that is false, which cannot stand firm or engage.
Notes and citation
Summary: Even so, pagans do not see which religion is true.
Cite (SBL): Lactantius, Inst. 4.27.6 (CSEL 19:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-6).
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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).
4.27.7CSEL 19:385–386
sed aiunt hoc deos non metu, uerum odio facere: quasi quisquam possit odisse nisi eum qui aut noceat aut possit nocere. immo uero congruens maiestati fuit ut eos quos oderant, praesentibus poenis adficerent potius quam fugerent.
But they say the gods do this not from fear but from hatred: as though anyone could hate except one who either harms or can harm. On the contrary, it would have befitted their majesty to afflict those they hated with present punishments rather than to flee them.
Notes and citation
Summary: If the gods hated Christians, they would punish rather than flee them.
Cite (SBL): Lactantius, Inst. 4.27.7 (CSEL 19:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-7).
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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).
4.27.8CSEL 19:386
sed quoniam neque accedere ad eos possunt in quibus caelestem notam uiderint nec iis nocere quos signum immortale munierit tamquam inexpugnabilis murus, lacessunt eos per homines et manibus persecuntur alienis.
But since they can neither approach those on whom they have seen the heavenly mark, nor harm those whom the immortal sign has fortified like an impregnable wall, they harass them through men and persecute them with others' hands.
Notes and citation
Summary: Demons, unable to touch those sealed with the cross, persecute them through men.
Topics: Persecution
Cite (SBL): Lactantius, Inst. 4.27.8 (CSEL 19:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-8).
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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).
4.27.9CSEL 19:386
quos profecto si esse conStentur, uicimus. necesse est enim ueram esse hanc religionem, quae et rationem daemonum nouit et astutiam intellegit et uim retundit et eos spiritalibus armis domitos ac subactos cedere sibi cogit.
If they confess that these demons exist, we have won. For that religion must be true which knows the nature of demons, understands their cunning, blunts their force, and compels them, tamed and subdued by spiritual arms, to yield to it.
Notes and citation
Summary: If demons exist, the religion that overcomes them must be true.
Cite (SBL): Lactantius, Inst. 4.27.9 (CSEL 19:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-9).
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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).
4.27.10CSEL 19:386
si negant, testimoniis poetarum ac philosophorum refellentur. quodsi esse et malos esse infitias non eunt, quid superest nisi ut alios esse dicant deos, alios daemonas?
If they deny it, they will be refuted by the testimonies of poets and philosophers. But if they do not deny that they exist and are evil, what remains but to say that some are gods and others demons?
Notes and citation
Summary: If they admit evil demons, they must distinguish them from gods.
Cite (SBL): Lactantius, Inst. 4.27.10 (CSEL 19:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-10).
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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).
4.27.11CSEL 19:386
exponant igitur nobis differentiam generis utriusque, ut sciamus quid colendum, quid exsecrandum sit, habeantne inter se aliquod consortium an uero inimici sint. si sunt aliqua necessitudine copulati, quatenus eos discernemus aut quomodo utriusque generis honorem cultumque (non) miscebimus? si autem sunt inimici, cur aut daemones deos non timent aut dii daemonas fugare non possunt?
Let them explain to us, then, the difference between the two kinds, so that we may know what is to be worshipped and what abhorred; whether they have some fellowship with each other or are enemies. If they are joined by some bond, how far shall we distinguish them, or how shall we ⟨not⟩ mix the honour and worship of the two kinds? But if they are enemies, why do the demons not fear the gods, or why can the gods not put the demons to flight?
Notes and citation
Summary: What is the difference between gods and demons?
- 'not' is the editor's addition.
Cite (SBL): Lactantius, Inst. 4.27.11 (CSEL 19:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-11).
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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).
4.27.12CSEL 19:386–387
ecce aliquis instinctu daemonis percitus dementit effertur insanit: ducamus hunc in Iouis Optimi Maximi templum uel, quia sanare homines Iuppiter nescit, in Aesculapi uel Apollinis fanum. iubeat utriuslibet sacerdos dei sui nomine ut nocens ille spiritus excedat ex homine: nullo id pacto fieri potest.
See, someone, driven by a demon's instigation, raves, is carried away, goes mad: let us take him to the temple of Jupiter Best and Greatest, or, since Jupiter does not know how to heal men, to the shrine of Aesculapius or Apollo. Let the priest of either command in the name of his god that the harmful spirit depart from the man: it can in no way be done.
Notes and citation
Summary: Pagan priests cannot drive out demons.
Cite (SBL): Lactantius, Inst. 4.27.12 (CSEL 19:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-12).
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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).
4.27.13CSEL 19:387
quae igitur uis deorum est, si subiectos sibi daemonas non habent? at uero idem daemones adiurati per nomen dei ueri protinus fugiunt.
What power, then, do the gods have, if they do not have the demons subject to them? But these same demons, adjured by the name of the true God, flee at once.
Notes and citation
Summary: Demons flee at the name of the true God.
Notes on the original text
- Digital text corrected (stray period): protinus. fugiunt → protinus fugiunt.
Cite (SBL): Lactantius, Inst. 4.27.13 (CSEL 19:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-13).
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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).
4.27.14CSEL 19:387
quae ratio est ut Christum timeant, Iouem non timeant, nisi quod idem sunt daemones quos uulgus deos esse opinatur? denique si constituantur in medio et is quem constat incursum daemonis perpeti et Delphici Apollinis uates, eodem modo dei nomen horrebunt et tam celeriter excedet de uate suo Apollo quam ex homine spiritus ille daemonicus et adiurato fugatoque deo suo uates in perpetuum conticescet. ergo idem sunt daemones quos fatentur execrandos esse, idem dii, quibus supplicant.
What reason is there for them to fear Christ and not fear Jupiter, unless the demons are the same as those whom the crowd believes to be gods? Finally, if there were set in the middle both one who is known to suffer the attack of a demon and the prophet of Delphic Apollo, they will dread the name of God in the same way, and Apollo will depart from his prophet as quickly as that demonic spirit from the man, and, their god adjured and put to flight, the prophet will be silent forever. So the demons whom they confess must be abhorred are the same as the gods to whom they pray.
Notes and citation
Summary: Demons and pagan gods flee alike from God's name, so they are the same.
Cite (SBL): Lactantius, Inst. 4.27.14 (CSEL 19:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-14).
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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).
4.27.15CSEL 19:387
si nobis credendum esse non putant, credant Homero, qui summum illum Iouem daemonibus adgregauit, sed et aliis poetis ac philosophis, qui eosdem modo daemonas, modo deos nuncupant, quorum alterum uerum, alterum falsum est.
If they think we should not be believed, let them believe Homer, who numbered that supreme Jupiter among the demons, and other poets and philosophers too, who call the same beings now demons, now gods; one of which is true, the other false.
Notes and citation
Summary: Homer and others call the gods demons.
- Homer uses δαίμονες of the gods, e.g. Il. 1.222.
Extrabiblical texts: Homer, Il. 1.222 (Homer, Iliad; allusion)
Cite (SBL): Lactantius, Inst. 4.27.15 (CSEL 19:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-15).
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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).
4.27.16CSEL 19:387
illi enim nequissimi spiritus ubi adiurantur, ibi se daemonas confitentur, ubi coluntur, ibi se deos mentiuntur, ut errores hominibus immittant et auocent a ueri dei notione, per quam solam potest mors aeterna uitari. idem sunt qui deiciendi hominis causa;
For those most wicked spirits, when they are adjured, confess themselves demons; when they are worshipped, they falsely claim to be gods, so as to cast errors upon men and call them away from the knowledge of the true God, through which alone eternal death can be avoided. They are the same who, to cast man down,
Notes and citation
Summary: Demons confess their nature when exorcized but pose as gods when worshipped.
- The sentence continues in 4.27.17.
Cite (SBL): Lactantius, Inst. 4.27.16 (CSEL 19:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-16).
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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).
4.27.17CSEL 19:387–388
uarios sibi cultus per diuersa regionum condiderunt, mentitis tamen adsumptisque nominibus ut fallerent. nam quia diuinitatem per se ipsos adfectare non poterant, adsciuerunt sibi nomina potentium regum, sub quorum titulis honores sibi deorum uindicarent.
established various cults for themselves in different regions, yet with false and assumed names in order to deceive. For since they could not aspire to divinity by themselves, they took for themselves the names of powerful kings, under whose titles they might claim the honours of gods.
Notes and citation
Summary: Demons took the names of dead kings to receive divine honours.
Cite (SBL): Lactantius, Inst. 4.27.17 (CSEL 19:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-17).
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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).
4.27.18CSEL 19:388
qui error discuti potest et in lucem ueritas protrahi. nam si quis studet altius inquirere, congreget eos quibus peritia est ciere ab inferis animas. euocent Iouem Neptunum Volcanum Mercurium Apollinem patremque omnium Saturnum: respondebunt ab inferis omnes et interrogati loquentur et de se ac deo fatebuntur.
This error can be dispelled and the truth drawn out into the light. For if anyone wishes to inquire more deeply, let him gather those who have the skill to summon souls from the underworld. Let them call up Jupiter, Neptune, Vulcan, Mercury, Apollo, and Saturn the father of all: all will answer from the underworld, and when questioned will speak and confess about themselves and about God.
Notes and citation
Summary: Necromancers can summon the gods from the underworld, proving they were dead men.
Cite (SBL): Lactantius, Inst. 4.27.18 (CSEL 19:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-18).
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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).
4.27.19CSEL 19:388
post haec euocent Christum: non aderit, non adparebit, quia non amplius quam biduo aput inferos fuit.
After this let them call up Christ: he will not be present, he will not appear, because he was not more than two days in the underworld.
Notes and citation
Summary: Christ cannot be summoned, since he rose after two days.
Topics: Christology
Cite (SBL): Lactantius, Inst. 4.27.19 (CSEL 19:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-19).
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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).
4.27.20CSEL 19:388
quid hac probatione certius proferri potest? ego uero non dubito quin ad ueritatem Trismegistus hac aliqua ratione peruenerit, qui de deo patre omnia, de filio locutus est multa quae diuinis continentur arcanis.
What more certain proof than this can be brought forward? I do not doubt that Trismegistus arrived at the truth by some such method, who spoke of God the Father in everything, and of the Son many things which are contained in the divine mysteries.
Notes and citation
Summary: Hermes may have learned about the Father and Son by some such means.
Cite (SBL): Lactantius, Inst. 4.27.20 (CSEL 19:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-27-20).
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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).
Divine 4, chapter 28
4.28.1CSEL 19:388
Quae cum ita se habeant ut ostendimus, apparet nullam aliam spem uitae homini esse propositam, nisi abiectis uanitatibus et errore miserabili deum cognoscat et deo seruiat, nisi huic temporali renuntiet uitae ac se rudimentis iustitiae ad cultum uerae religionis instituat.
Since these things are as we have shown, it is clear that no other hope of life is set before man, except that, casting off vanities and wretched error, he know God and serve God, renounce this temporal life, and train himself in the rudiments of justice for the worship of the true religion.
Notes and citation
Summary: Man's only hope is to know and serve God and live justly.
Cite (SBL): Lactantius, Inst. 4.28.1 (CSEL 19:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-1).
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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).
4.28.2CSEL 19:388–389
hac enim condicione gignimur, ut generanti nos deo iusta et debita obsequia praebeamus, hunc solum nouerimus, hunc sequamur.
For we are born on this condition: that we render just and due obedience to God who begets us, know him alone, and follow him.
Notes and citation
Summary: We are born to obey, know, and follow God.
Cite (SBL): Lactantius, Inst. 4.28.2 (CSEL 19:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-2).
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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).
4.28.3CSEL 19:389
hoc uinculo pietatis obstricti deo et religati sumus: unde ipsa religio nomen accepit, non ut Cicero interpretatus est a relegendo, qui libro de natura deorum secundo ita dixit:
We are bound and tied to God by this bond of piety; from which religion itself received its name, not, as Cicero interpreted it, from relegere ('to go over again'), who said thus in the second book On the Nature of the Gods:
Notes and citation
Summary: Religion comes from being bound (religare) to God, not from relegere as Cicero said.
Cite (SBL): Lactantius, Inst. 4.28.3 (CSEL 19:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-3).
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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).
4.28.4CSEL 19:389
non enim philosophi solum, uerum etiam maiores nostri superstitionem a religione separauerunt. nam qui totos dies precabantur et immolabant, ut sibi sui liberi superstites essent, superstitiosi sunt appellati,
'For not only the philosophers but our ancestors too separated superstition from religion. For those who prayed and sacrificed whole days that their children might survive them (superstites) were called superstitious;
Notes and citation
Summary: Cicero derives 'superstitious' from praying that children survive.
- Cicero, Nat. d. 2.71–72.
Extrabiblical texts: Cicero, Nat. d. 2.71–72 (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 4.28.4 (CSEL 19:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-4).
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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).
4.28.5CSEL 19:389
qui autem omnia quae ad cultum deorum pertinerent, retractarent et tamquam relegerent, ii sunt dicti religiosi ex relegendo, tamquam ex eligendo elegantes, ex diligendo diligentes, ex intellegendo intellegentes. his enim uerbis omnibus inest uis legendi eadem quae in religioso. ita factum est in superstitioso et religioso alterum uitii nomen, alterum laudis.
but those who reconsidered and, as it were, went over again (relegerent) everything that pertained to the worship of the gods were called religious, from relegere, as elegant from eligere, diligent from diligere, intelligent from intellegere; for in all these words there is the same force of legere as in religiosus. So it came about that of superstitious and religious, the one is a name of vice, the other of praise.'
Notes and citation
Summary: Cicero derives 'religious' from re-reading the rites.
- Cicero, Nat. d. 2.72.
Notes on the original text
- Digital text corrected (OCR: i for x): ei diligendo → ex diligendo; ei intellegendo → ex intellegendo.
Extrabiblical texts: Cicero, Nat. d. 2.72 (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 4.28.5 (CSEL 19:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-5).
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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).
4.28.6CSEL 19:389–390
haec interpretatio quam inepta sit, ex re ipsa licet noscere. nam si in isdem diis colendis et superstitio et religio uersatur, exigua uel potius nulla distantia est.
How absurd this interpretation is can be known from the thing itself. For if both superstition and religion are concerned with worshipping the same gods, there is little or rather no difference.
Notes and citation
Summary: Cicero's distinction fails, since both worship the same gods.
Notes on the original text
- Digital text corrected (OCR: i for x): ei re ipsa → ex re ipsa.
Cite (SBL): Lactantius, Inst. 4.28.6 (CSEL 19:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-6).
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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).
4.28.7CSEL 19:390
quid enim mihi adferet causae cur precari pro salute filiorum semel religiosi et idem decies facere superstitiosi esse hominis arbitretur? si enim semel facere optimum est, quanto magis saepius? si hora prima, ergo et toto die, si una hostia placabilis, placabiliores utique hostiae plures, quia multiplicata obsequia demerentur potius quam offendunt.
For what reason will he give me why he judges it the part of a religious man to pray once for the safety of his children, and of a superstitious man to do the same ten times? For if to do it once is best, how much more to do it often? If at the first hour, then all day too; if one victim is propitiating, surely many victims are more propitiating, because multiplied services win favour rather than offend.
Notes and citation
Summary: If praying once is good, praying often is better.
Cite (SBL): Lactantius, Inst. 4.28.7 (CSEL 19:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-7).
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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).
4.28.8CSEL 19:390
non enim nobis odiosi uidentur ii famuli qui adsidui et frequentes ad obsequium fuerint, sed magis cari. cur igitur sit in culpa et nomen reprehensibile suscipiat qui aut filios suos magis diligit aut deos magis honorat, laudetur autem qui minus?
For those servants do not seem hateful to us who are assiduous and frequent in service, but rather dearer. Why then should he be at fault and receive a blameworthy name who either loves his children more or honours the gods more, while he is praised who does so less?
Notes and citation
Summary: Greater devotion should not earn a name of blame.
Cite (SBL): Lactantius, Inst. 4.28.8 (CSEL 19:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-8).
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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).
4.28.9CSEL 19:390
quod argumentum etiam ex contrario ualet. si enim totos dies precari et immolare criminis est, ergo et semel; si superstites filios subinde optare uitiosum est, superstitiosus igitur et ille qui etiam raro id optauerit. aut cur uitii nomen sit ex eo tractum quo nihil honestius, nihil iustius optari potest?
This argument is valid from the contrary too. For if to pray and sacrifice whole days is a crime, then so is once; if to wish repeatedly for children to survive is vicious, then he too is superstitious who wishes it even rarely. Or why should the name of a vice be drawn from that than which nothing more honourable, nothing more just can be wished?
Notes and citation
Summary: The argument from the contrary also refutes Cicero.
Notes on the original text
- Digital text corrected (OCR: a for u): argumentam → argumentum.
Cite (SBL): Lactantius, Inst. 4.28.9 (CSEL 19:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-9).
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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).
4.28.10CSEL 19:390
nam quod ait religiosos a relegendo appellatos qui retractent ea diligenter quae ad cultum deorum pertineant, cur ergo illi qui hoc saepe in die faciant religiosorum nomen amittant, cum multo utique diligentius ex adsiduitate ipsa relegant ea quibus dii coluntur?
And as for his saying that the religious were named from relegere, as those who carefully go over the things pertaining to the worship of the gods, why then do those who do this often in a day lose the name of religious, when by their very assiduity they go over much more carefully the things by which the gods are worshipped?
Notes and citation
Summary: Those who repeat rites more often would be more religious on Cicero's own view.
Cite (SBL): Lactantius, Inst. 4.28.10 (CSEL 19:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-10).
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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).
4.28.11CSEL 19:390–391
quid ergo est? nimirum religio ueri cultus est, superstitio falsi. et omnino quid colas interest, non quemadmodum colas aut quid precere. sed quia deorum cultores religiosos se putant, cum sint superstitiosi, nec religionem possunt a superstitione discernere nec significantiam nominum exprimere.
What then? Surely religion is the worship of the true, superstition of the false. And it altogether matters what you worship, not how you worship or what you pray for. But since the worshippers of the gods think themselves religious, though they are superstitious, they can neither distinguish religion from superstition nor express the meaning of the names.
Notes and citation
Summary: Religion is worship of the true God; superstition of false gods.
Cite (SBL): Lactantius, Inst. 4.28.11 (CSEL 19:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-11).
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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).
4.28.12CSEL 19:391
diximus nomen religionis a uinculo pietatis esse deductum, quod hominem sibi deus religauerit et pietate constrinxerit, quia seruire nos ei ut domino et obsequi ut patri necesse est.
We have said that the name of religion is derived from the bond of piety, because God has bound (religauerit) man to himself and tied him with piety; since we must serve him as Lord and obey him as Father.
Notes and citation
Summary: Religion means the bond by which God ties man to himself.
Cite (SBL): Lactantius, Inst. 4.28.12 (CSEL 19:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-12).
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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).
4.28.13CSEL 19:391
eo melius ergo id nomen Lucretius interpretatus est, qui ait religionum se nodos soluere. superstitiosi autem uocantur non qui filios superstites optant — omnes enim optamus —, sed aut ii qui superstitem memoriam defunctorum colunt aut qui parentibus suis superstites colebant imagines eorum domi tamquam deos penates.
So Lucretius interpreted that name better, who says he is loosing the knots of religions. But those are called superstitious not who wish their children to survive (for we all wish it), but either those who worship the surviving memory of the dead, or those who, surviving their parents, worshipped their images at home as household gods.
Notes and citation
Summary: Lucretius's 'knots of religion' fits; superstition is worship of the dead.
- Lucretius 1.932; 4.7.
Extrabiblical texts: Lucretius, 1.932 (Lucretius, On the Nature of Things; quotation)
Cite (SBL): Lactantius, Inst. 4.28.13 (CSEL 19:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-13).
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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).
4.28.14CSEL 19:391
nam qui nouos sibi ritus adsumebant, ut deorum uice mortuos honorarent quos ex hominibus in caelum receptos putabant, hos superstitiosos uocabant,
For those who took up new rites for themselves, so as to honour in place of gods the dead whom they thought had been received from among men into heaven, they called superstitious;
Notes and citation
Summary: The superstitious worshipped dead men as gods.
Notes on the original text
- Digital text corrected (OCR: n for u): nonos sibi → nouos sibi.
Cite (SBL): Lactantius, Inst. 4.28.14 (CSEL 19:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-14).
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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).
4.28.15CSEL 19:391
eos uero qui publicos et antiquos deos colerent, religiosos nominabant. unde Vergilius: uana superstitio ueterumque ignara deorum.
but those who worshipped the public and ancient gods they named religious. Hence Virgil: 'Empty superstition, ignorant of the ancient gods.'
Notes and citation
Summary: Virgil contrasts superstition with the ancient gods.
- Virgil, Aen. 8.187.
Extrabiblical texts: Virgil, Aen. 8.187 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 4.28.15 (CSEL 19:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-15).
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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).
4.28.16CSEL 19:391
sed cum ueteres quoque deos inueniamus eodem modo consecratos esse post obitum, superstitiosi ergo qui multos ac falsos deos colunt, nos autem religiosi qui uni et uero deo supplicamus.
But since we find that the ancient gods too were consecrated in the same way after death, then those are superstitious who worship many false gods, and we are religious who pray to the one true God.
Notes and citation
Summary: Since the ancient gods were dead men too, pagans are superstitious and Christians religious.
Cite (SBL): Lactantius, Inst. 4.28.16 (CSEL 19:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/4-24-1/#p-4-28-16).
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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).