Divine Institutes 6.9.1–6.11.28
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 6, chapter 9
6.9.1CSEL 19:509–510
Huius legis caput primum est ipsum deum nosse, soli obtemperare, solum colere. non potest enim rationem hominis obtinere qui parentem animae suae deum nescit; quod est summum nefas. quae ignoratio facit ut diis aliis seruiat, quo nihil sceleratius committi potest.
The first head of this law is to know God himself, to obey him alone, to worship him alone. For one who does not know God, the parent of his soul, cannot keep the character of a human being; this is the greatest wickedness. This ignorance makes him serve other gods, and nothing more criminal can be committed.
Exod 20:3 (allusion, medium confidence)
Notes and citation
Summary: The first commandment is to know and worship God alone.
Cite (SBL): Lactantius, Inst. 6.9.1 (CSEL 19:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-1).
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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).
6.9.2CSEL 19:510
hinc iam procliuis est ad malitiam gradus per ignorantiam ueri ac singularis boni, quia deus, quem nosse refugit, fons est ipse bonitatis: uel si iustitiam sequi uolet, diuini tamen iuris ignarus gentis suae leges, tamquam uerum ius amplectetur, quas non utique iustitia, sed utilitas repperit.
From here the step to wickedness is easy, through ignorance of the true and only good, because God, whom he refuses to know, is himself the source of goodness. Or if he wishes to follow justice, yet, ignorant of divine law, he will embrace the laws of his own nation as true law, which surely not justice but expediency devised.
Notes and citation
Summary: Without God, people take national law, based on expediency, for justice.
Cite (SBL): Lactantius, Inst. 6.9.2 (CSEL 19:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-2).
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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).
6.9.3CSEL 19:510
cur enim per omnes populos diuersa et uana iura sunt condita, nisi quod una quaeque gens id sibi sanxit quod putauit rebus suis utile?
For why have different and empty laws been established among all peoples, except that each nation enacted for itself what it thought useful for its own affairs?
Notes and citation
Summary: Human laws vary with national interest.
Cite (SBL): Lactantius, Inst. 6.9.3 (CSEL 19:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-3).
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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).
6.9.4CSEL 19:510
quantum autem ab iustitia recedat utilitas, populus ipse Romanus docet, qui per fetiales bella indicendo et legitime iniurias faciendo semperque aliena capiendo atque rapiendo possessionem sibi totius orbis comparauit.
How far expediency departs from justice, the Roman people itself teaches, which, by declaring wars through the fetial priests, doing injuries lawfully, and always seizing and snatching others' property, has won for itself possession of the whole world.
Notes and citation
Summary: Rome won its empire by lawful injustice.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.9.4 (CSEL 19:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-4).
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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).
6.9.5CSEL 19:510
uerum hi iustos se putant, si contra leges suas nihil faciant: quod etiam timori adscribi potest, si praesentium poenarum metu sceleribus abstineant.
But these think themselves just if they do nothing against their own laws; and even this can be put down to fear, if they abstain from crimes for fear of present punishments.
Notes and citation
Summary: Keeping the law from fear is not justice.
Cite (SBL): Lactantius, Inst. 6.9.5 (CSEL 19:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-5).
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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).
6.9.6CSEL 19:510–511
sed concedamus sane ut id natura uel, ut ait philosophus, sua sponte faciant quod legibus facere coguntur. num idcirco iusti erunt, quia parent institutis hominum, qui ipsi aut errare aut iniusti esse potuerunt, sicut illi duodecim tabularum conditores, aut certe publicae utilitati pro condicione temporum seruierunt?
But let us grant that they do by nature, or, as the philosopher says, of their own accord, what they are compelled to do by laws. Will they be just for that reason, because they obey the institutions of men, who themselves could err or be unjust, like those makers of the Twelve Tables, or at least served public expediency according to the circumstances of the times?
Notes and citation
Summary: Obeying human laws does not make one just.
- The philosopher is probably Xenocrates, as reported by Cicero, On the Republic 1.3 (uncertain).
Cite (SBL): Lactantius, Inst. 6.9.6 (CSEL 19:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-6).
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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).
6.9.7CSEL 19:511
aliut est igitur ciuile ius, quod pro moribus ubique uariatur, aliut uera iustitia, quam uniformem ac simplicem proposuit omnibus deus: quem qui ignorat, et ipsam iustitiam ignoret necesse est.
So civil law, which varies everywhere with customs, is one thing; true justice, which God has set before all uniform and simple, is another; and whoever does not know him must also be ignorant of justice itself.
Notes and citation
Summary: Civil law differs from God's uniform justice.
Cite (SBL): Lactantius, Inst. 6.9.7 (CSEL 19:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-7).
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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).
6.9.8CSEL 19:511
sed putemus fieri posse ut aliquis naturali et ingenito bono ueras uirtutes capiat, qualem fuisse Cimonem Athenis accepimus, qui et egentibus stipem dedit et pauperes inuitauit et nudos induit, tamen cum illud unum quod est maximum deest, agnitio dei, iam bona illa omnia superuacua sunt et inania, ut frustra in iis adsequendis laborauerit.
But let us suppose it possible that someone, by a natural and inborn goodness, attains true virtues, as we are told Cimon was at Athens, who gave alms to the needy, invited the poor, and clothed the naked; yet when that one thing, the greatest, is lacking, the acknowledgment of God, all those goods are superfluous and empty, so that he labored in vain to attain them.
Notes and citation
Summary: Good works without knowledge of God are empty.
- Compare Cicero, On Duties 2.64, on Cimon's generosity.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.9.8 (CSEL 19:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-8).
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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).
6.9.9CSEL 19:511
omnis enim iustitia eius similis erit humano corpori caput non habenti: in quo tametsi membra omnia et locis suis constent et figura et habitudine, tamen quoniam deest id quod est omnium principale, et uita et omni sensu caret.
For all his justice will be like a human body without a head: though all the limbs are in place in position, shape, and bearing, yet since what is chief among them all is lacking, it lacks life and all sensation.
Notes and citation
Summary: Justice without God is a headless body.
Cite (SBL): Lactantius, Inst. 6.9.9 (CSEL 19:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-9).
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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).
6.9.10CSEL 19:511
itaque membra illa formam tantummodo membrorum habent, usum non habent, tam scilicet quam caput sine corpore. cui similis est qui cum deum non ignoret, uiuit iniuste: id enim solum habet quod est summum, sed frustra, quoniam uirtutibus tamquam membris eget.
So those limbs have only the form of limbs, not their use, just as a head without a body. Like this is one who, though not ignorant of God, lives unjustly: he has only what is highest, but in vain, since he lacks the virtues as limbs.
Notes and citation
Summary: Knowing God without virtue is a head without a body.
Cite (SBL): Lactantius, Inst. 6.9.10 (CSEL 19:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-10).
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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).
6.9.11CSEL 19:511–512
itaque ut sit uiuum ac sensibile corpus, et agnitio dei necessaria est quasi caput et uirtutes omnes quasi corpus. ita fiet homo perfectus ac uiuus, sed tamen summa omnis in capite est, quod quamuis constare non possit sine omnibus, sine quibusdam tamen potest.
So for the body to be alive and sensible, the acknowledgment of God is needed as the head and all the virtues as the body. So a person will be complete and alive; but still the whole sum lies in the head, which, though it cannot be complete without all the members, can live without some.
Notes and citation
Summary: Knowledge of God is the head, virtues the body.
Cite (SBL): Lactantius, Inst. 6.9.11 (CSEL 19:511–512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-11).
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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).
6.9.12CSEL 19:512
et erit quidem animal uitiosum ac debile, sed tamen uiuet, sicut is qui et deum nouit et in aliqua re peccat; dat enim ueniam peccatis deus. itaque sine membris aliquibus uiui potest, sine capite nullo modo.
And it will be a defective and weak living being, but it will live, like the one who knows God and sins in some matter; for God grants pardon to sins. So one can live without some limbs, but in no way without the head.
Notes and citation
Summary: One who knows God but sins still lives, for God forgives.
Cite (SBL): Lactantius, Inst. 6.9.12 (CSEL 19:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-12).
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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).
6.9.13CSEL 19:512
haec res efficit ut philosophi etiamsi natura sint boni, tamen nihil sciant, nihil sapiant. omnis doctrina et uirtus eorum sine capite est, quia deum nesciunt, qui est uirtutis ac doctrinae caput. quem qui non adgnoscit, licet uideat, caecus est, licet audiat, surdus, licet loquatur, elinguis est.
This is why the philosophers, even if they are good by nature, still know nothing and are wise in nothing. All their learning and virtue is headless, because they do not know God, who is the head of virtue and learning. Whoever does not acknowledge him, though he sees, is blind; though he hears, is deaf; though he speaks, is dumb.
Matt 13:13 (echo, medium confidence)
Notes and citation
Summary: Without God, philosophers are blind, deaf, and dumb.
Cite (SBL): Lactantius, Inst. 6.9.13 (CSEL 19:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-13).
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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).
6.9.14CSEL 19:512
cum uero conditorem rerum parentemque cognouerit, tunc et uidebit et audiet et loquetur. habere enim caput coepit, in quo sunt sensus omnes conlocati hoc est oculi et aures et lingua.
But when he has come to know the maker and parent of the world, then he will see, hear, and speak. For he has begun to have a head, in which all the senses are placed, that is, eyes, ears, and tongue.
Notes and citation
Summary: Knowing God, one begins to see, hear, and speak.
Cite (SBL): Lactantius, Inst. 6.9.14 (CSEL 19:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-14).
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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).
6.9.15CSEL 19:512
nam profecto is uidet qui ueritatem, in qua deus est, uel deum, in quo ueritas est, oculis cordis aspexerit, is audit qui diuinas uoces ac praecepta uitalia pectori suo adfigit, is loquitur qui caelestia disserens uirtutem ac maiestatem dei singularis enarrat.
For surely he sees who has beheld with the eyes of the heart the truth in which God is, or God in whom truth is; he hears who fixes the divine words and life-giving precepts in his heart; he speaks who, discoursing on heavenly things, tells of the power and majesty of the one God.
Eph 1:18 (echo, medium confidence)
Notes and citation
Summary: True sight, hearing, and speech concern God.
Cite (SBL): Lactantius, Inst. 6.9.15 (CSEL 19:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-15).
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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).
6.9.16CSEL 19:512
quare non est dubium quin impius sit quisquis deum non adgnouerit, omnesque uirtutes eius, quas habere aut tenere se putat, in illa mortifera uia reperiuntur, quae est tota tenebrarum.
So there is no doubt that whoever has not acknowledged God is impious, and all his virtues, which he thinks he has or holds, are found on that deadly way, which is wholly of darkness.
Notes and citation
Summary: Virtues without God belong to the way of darkness.
Notes on the original text
- Digital text corrected (stray period): se putat., → se putat,.
Cite (SBL): Lactantius, Inst. 6.9.16 (CSEL 19:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-16).
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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).
6.9.17CSEL 19:512
quapropter nihil est quod sibi aliquis gratuletur, si has inanes uirtutes adeptus est, quia non tantum miser, qui bonis praesentibus careat, sed etiam stultus sit necesse est, qui labores in uita sua maximos suscipiat in cassum.
So there is no reason for anyone to congratulate himself if he has attained these empty virtues, because he must be not only wretched, lacking present goods, but also foolish, taking on the greatest labors in his life for nothing.
Notes and citation
Summary: Virtue without hope is wretched and foolish.
Cite (SBL): Lactantius, Inst. 6.9.17 (CSEL 19:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-17).
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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).
6.9.18CSEL 19:512–513
nam adempta spe immortalitatis quam deus pollicetur in sua religione uersantibus, cuius adsequendae gratia uirtus adpetenda est et quidquid malorum acciderit perferendum, maxima erit profecto uanitas obsequi uelle uirtutibus, quae frustra homini calamitates adferunt et labores.
For once the hope of immortality is taken away, which God promises to those who live in his religion, for the attainment of which virtue must be sought and whatever evils befall must be endured, it will surely be the height of vanity to want to comply with virtues which bring a person calamities and labors in vain.
1 Cor 15:19 (echo, medium confidence)
Notes and citation
Summary: Without immortality, virtue is vanity.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 6.9.18 (CSEL 19:512–513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-18).
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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).
6.9.19CSEL 19:513
nam si uirtus est egestatem exilium dolorem mortem, quae timentur a ceteris, pati fortiter ac subire, quid tandem in se boni habet, cur eam philosophi propter se ipsam dicant expetendam? nimirum superuacuis et inanibus poenis delectantur quibus licet agere tranquille.
For if virtue is bravely suffering and undergoing poverty, exile, pain, and death, which others fear, what good does it have in itself that the philosophers say it should be sought for its own sake? Surely they delight in superfluous and empty punishments when they could live in peace.
Notes and citation
Summary: Virtue sought for its own sake is mere suffering.
Cite (SBL): Lactantius, Inst. 6.9.19 (CSEL 19:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-19).
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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).
6.9.20CSEL 19:513
si enim mortales sunt animae, si uirtus dissoluto corpore nihil futura est, quid fugimus adtributa nobis bona quasi aut ingrati aut indigni qui diuinis muneribus perfruamur? quae bona ut habeamus, scelerate inpieque uiuendum est, quia uirtutem id est iustitiam paupertas sequitur.
For if souls are mortal, if virtue will be nothing once the body is dissolved, why do we flee the goods given us, as if ungrateful or unworthy to enjoy the divine gifts? To have these goods, one must live wickedly and impiously, because poverty follows virtue, that is, justice.
Notes and citation
Summary: If souls are mortal, virtue makes no sense.
Notes on the original text
- Digital text corrected (OCR: u for n): auimae → animae.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 6.9.20 (CSEL 19:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-20).
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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).
6.9.21CSEL 19:513
sanus igitur non est qui nulla spe maiore proposita iis bonis quibus ceteri utuntur in uita, labores et cruciatus et miserias anteponat.
So he is not sane who, with no greater hope set before him, prefers labors, tortures, and miseries to the goods others enjoy in life.
Notes and citation
Summary: Without hope, choosing hardship is insane.
Cite (SBL): Lactantius, Inst. 6.9.21 (CSEL 19:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-21).
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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).
6.9.22CSEL 19:513
si autem uirtus, ut ab iis rectissime dicitur, capessenda est, quia constet ad eam nasci hominem, subesse debet spes aliqua maior, quae malorum et laborum, quos perferre uirtutis est, magnum adferat praeclarumque solacium. nec aliter uirtus cum per se dura sit, haberi pro bono potest, quam si acerbitatem suam maximo bono penset.
But if virtue must be embraced, as they most rightly say, because it is agreed that man is born for it, there must lie beneath it some greater hope, which brings great and splendid consolation for the evils and labors which it is virtue's part to endure. Nor can virtue, being hard in itself, be held a good in any other way than if it repays its bitterness with the greatest good.
Notes and citation
Summary: Virtue needs a greater hope to be a good.
Notes on the original text
- Digital text corrected (OCR: ns for iis): ab ns → ab iis.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 6.9.22 (CSEL 19:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-22).
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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).
6.9.23CSEL 19:513
aeque non aliter his bonis praesentibus abstinendum est, quam si sint alia maiora, propter quae tanti sit et uoluptates omittere et mala omnia sustinere. ea uero nulla sunt alia, ut in tertio docui, nisi perpetuae uitae. hanc autem praestare quis potest nisi deus, qui uirtutem ipsam proposuit?
Equally, one should not abstain from these present goods unless there are other, greater ones for whose sake it is worth giving up pleasures and bearing all evils. And these are no others, as I taught in the third book, than those of everlasting life. And who can grant this but God, who set virtue itself before us?
Notes and citation
Summary: Only God gives the eternal life that makes virtue worthwhile.
- Institutes 3.12.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 6.9.23 (CSEL 19:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-23).
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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).
6.9.24CSEL 19:513–514
ergo in dei agnitione et cultu rerum summa uersatur: in hoc est spes omnis ac salus hominis, hic est sapientiae gradus primus, ut sciamus qui sit nobis uerus pater eumque solum pietate debita prosequamur, huic pareamus, huic deuotissime seruiamus, in eo promerendo actus omnis et cura et opera collocetur.
So the sum of things turns on the knowledge and worship of God: in this lies all hope and salvation for man; this is the first step of wisdom, to know who our true Father is, to honor him alone with due piety, to obey him, to serve him most devotedly, and to place every action, care, and work in winning his favor.
Notes and citation
Summary: All hope rests on knowing and worshipping God.
Cite (SBL): Lactantius, Inst. 6.9.24 (CSEL 19:513–514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-9-24).
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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).
Divine 6, chapter 10
6.10.1CSEL 19:514
Dixi quid debeatur deo: dicam nunc quid homini tribuendum sit; quamquam id ipsum quod homini tribueris, deo tribuitur, quia homo dei simulacrum est.
I have said what is owed to God; I will now say what must be given to man; though what you give to man is given to God, because man is the image of God.
Gen 1:27 (echo, medium confidence)
Notes and citation
Summary: What is given to man is given to God, whose image he is.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.1 (CSEL 19:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-1).
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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).
6.10.2CSEL 19:514
sed tamen primum iustitiae officium est coniungi cum deo, secundum, cum homine. set illut primum religio dicitur, hoc secundum misericordia uel humanitas nominatur. quae uirtus propria est iustorum et cultorum dei, quod ea sola uitae communis continet rationem.
Yet the first duty of justice is to be joined with God, the second with man. The first is called religion; the second is named mercy or humanity. This virtue is proper to the just and to the worshippers of God, because it alone contains the principle of common life.
Matt 22:37 (echo, low confidence)
Notes and citation
Summary: Justice joins us to God (religion) and to man (mercy).
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.2 (CSEL 19:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-2).
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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).
6.10.3CSEL 19:514
deus enim qui ceteris animalibus sapientiam non dedit, naturalibus ea munimentis ab incursu et periculo tutiora generauit, hominem uero quia nudum fragilemque formauit, ut eum sapientia potius instrueret, dedit ei praeter cetera hunc pietatis adfectum, ut homo hominem tueatur diligat foueat contraque omnia pericula et accipiat et praestet auxilium.
For God, who did not give wisdom to the other animals, made them safer from attack and danger by natural defenses; but since he formed man naked and frail, so as to equip him rather with wisdom, he gave him, besides other things, this feeling of compassion, so that man might protect, love, and cherish man, and both receive and give help against all dangers.
Notes and citation
Summary: God gave frail man compassion so that people would help one another.
- "Compassion" renders pietatis adfectus.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.3 (CSEL 19:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-3).
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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).
6.10.4CSEL 19:514–515
summum igitur inter se hominum uinculum est humanitas: quod qui diruperit, nefarius et parricida existimandus est. nam si ab uno homine quem deus finxit omnes orimur, certe consanguinei sumus et ideo maximum scelus putandum est odisse hominem uel nocentem.
So the highest bond among human beings is humanity; whoever breaks it must be considered wicked and a parricide. For if we all spring from one man whom God formed, we are surely of one blood, and so it must be thought the greatest crime to hate a human being, even a guilty one.
Acts 17:26 (echo, medium confidence)
Notes and citation
Summary: All descend from one man, so hating anyone is a crime.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.4 (CSEL 19:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-4).
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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).
6.10.5CSEL 19:515
propterea deus praecepit inimicitias per nos numquam faciendas, semper esse tollendas, scilicet ut eos qui sint nobis inimici necessitudinis admonitos mitigemus.
Therefore God commanded that we should never make enmities and should always remove them, namely, so that we may soften those who are our enemies by reminding them of our kinship.
Matt 5:44 (allusion, medium confidence) · Rom 12:18 (echo, low confidence)
Notes and citation
Summary: God commands us to end enmities.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.5 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-5).
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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).
6.10.6CSEL 19:515
item si ab uno deo inspirati omnes et animati sumus, quid aliut quam fratres sumus, et quidem coniunctiores, quod animis, quam qui corporibus?
Likewise, if we have all been breathed into and given life by one God, what are we but brothers, and indeed more closely joined, since in soul, than those who are brothers in body?
Notes and citation
Summary: We are brothers in soul through one God.
Notes on the original text
- Digital text corrected (OCR: m for in): mspirati → inspirati.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.6 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-6).
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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).
6.10.7CSEL 19:515
itaque non errat Lucretius, cum dicit: denique caelesti sumus omnes semine oriundi, omnibus ille idem pater est.
So Lucretius is not wrong when he says: "In short, we are all sprung from heavenly seed; all have that same father."
Notes and citation
Summary: Lucretius: all share one heavenly father.
- Lucretius, On the Nature of Things 2.991–992.
Extrabiblical texts: Lucretius, 2.991-992 (Lucretius, On the Nature of Things; quotation)
Cite (SBL): Lactantius, Inst. 6.10.7 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-7).
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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).
6.10.8CSEL 19:515
ergo pro beluis inmanibus sunt habendi qui homini nocent, qui contra IUS humanitatis et fas omne spoliant cruciant occidunt exterminant. ob hanc necessitudinem germanitatis docet nos deus malum numquam facere, semper bonum.
So those who harm a human being, who against the law of humanity and all right despoil, torture, kill, and banish, must be regarded as monstrous beasts. Because of this bond of brotherhood God teaches us never to do evil, always good.
Notes and citation
Summary: Harming others is bestial; God teaches only good.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.8 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-8).
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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).
6.10.9CSEL 19:515
id autem ipsum bene facere quid sit, idem ipse praescribit: praestare auxilium depressis et laborantibus, inpertiri uictum non habentibus.
And what doing good itself is, he himself prescribes: to give help to the oppressed and struggling, and to share food with those who have none.
Isa 58:7 (echo, medium confidence)
Notes and citation
Summary: Doing good means helping the oppressed and feeding the hungry.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.9 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-9).
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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).
6.10.10CSEL 19:515
deus enim quoniam pius est, animal nos uoluit esse sociale: itaque in aliis hominibus nos ipsos cogitare debemus. non meremur in periculo liberari, si non succurrimus, non meremur auxilium, si negamus.
For since God is compassionate, he willed us to be a social animal; so in other people we should think of ourselves. We do not deserve to be rescued in danger if we do not help; we do not deserve help if we refuse it.
Matt 7:12 (echo, medium confidence)
Notes and citation
Summary: We must help others as we would be helped.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.10 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-10).
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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).
6.10.11CSEL 19:515
ad hanc partem philosophorum nulla praecepta sunt, quippe qui falsae uirtutis specie capti misericordiam de homine sustulerunt et dum uolunt sanare, uitiauerunt.
On this part the philosophers have no precepts, since, captivated by the appearance of false virtue, they removed mercy from man, and in wishing to heal, they corrupted.
Notes and citation
Summary: Philosophers (Stoics) removed mercy.
- The Stoics held pity to be a passion to be eliminated.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.11 (CSEL 19:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-11).
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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).
6.10.12CSEL 19:515–516
et cum idem plerumque fateantur societatis humanae communionem esse retinendam, ab ea plane se ipsos inhumanae uirtutis suae rigore dissociant. conuincendus ergo etiam hic error illorum est qui nihil cuiquam inpertiendum putant.
And though these same men generally admit that the fellowship of human society must be kept, they plainly cut themselves off from it by the rigidity of their inhuman virtue. So this error of theirs too must be refuted, who think that nothing should be shared with anyone.
Notes and citation
Summary: Stoic rigor cuts them off from human fellowship.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.12 (CSEL 19:515–516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-12).
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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).
6.10.13CSEL 19:516
urbis condendae originem atque causam non unam intulerunt, sed alii eos homines qui sint ex terra primitus nati, cum per siluas et campos erraticam degerent uitam, nec ullo inter se sermonis aut iuris uinculo cohaererent, sed frondes et herbam pro cubilibus, speluncas et antra pro domibus haberent, bestiis et fortioribus animalibus praedae fuisse commemorant.
They have given not one origin and cause for the founding of cities. Some relate that the first human beings born from the earth, when they led a wandering life through woods and fields, held together by no bond of speech or law, but had leaves and grass for beds and caves and grottoes for homes, were prey to beasts and stronger animals.
Notes and citation
Summary: Some philosophers say early humans lived wild and were prey to beasts.
- Compare Lucretius 5.925–1027; Cicero, On Invention 1.2.
Extrabiblical texts: Lucretius, 5.925-1027 (Lucretius, On the Nature of Things; allusion)
Cite (SBL): Lactantius, Inst. 6.10.13 (CSEL 19:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-13).
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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).
6.10.14CSEL 19:516
tum eos qui aut laniati effugerant aut laniari proximos uiderant, admonitos periculi sui ad alios homines decucurrisse, praesidium inplorasse et primo nutibus uoluntatem suam significasse, deinde sermonis initia temptasse ac singulis quibusque rebus nomina inprimendo paulatim loquendi perfecisse rationem.
Then those who had escaped being mangled, or had seen their neighbors mangled, warned of their danger, ran to other people, begged for protection, and at first showed their wishes by nods; then they attempted the beginnings of speech and, by fixing names on each thing, gradually perfected the art of speaking.
Notes and citation
Summary: Fear drove them together and speech developed.
Cite (SBL): Lactantius, Inst. 6.10.14 (CSEL 19:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-14).
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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).
6.10.15CSEL 19:516
cum autem multitudinem ipsam uiderent contra bestias esse tutandam, oppida etiam coepisse munire, ut uel quietem noctis tutam sibi facerent uel ut incursiones atque impetus bestiarum non pugnando, sed obiectis aggeribus arcerent.
And when they saw that the multitude itself had to be protected against beasts, they began also to fortify towns, either to make the rest of the night safe for themselves or to keep off the raids and attacks of beasts not by fighting but by setting up earthworks.
Notes and citation
Summary: They built towns for protection.
Cite (SBL): Lactantius, Inst. 6.10.15 (CSEL 19:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-15).
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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).
6.10.16CSEL 19:516–517
o ingenia hominibus indigna, quae has ineptias protulerunt, miseros atque miserabiles, qui stultitiam suam litteris memoriaeque mandauerint!
O minds unworthy of human beings, which have produced these absurdities! Wretched and pitiable men, who have committed their folly to writing and memory!
Notes and citation
Summary: These theories are absurd.
Cite (SBL): Lactantius, Inst. 6.10.16 (CSEL 19:516–517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-16).
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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).
6.10.17CSEL 19:517
qui cum uiderent mutis quoque animalibus ingenitam esse rationem uel conueniendi uel inuicem adpetendi uel periculi fugiendi uel mali cauendi uel cubilia sibi et latibula parandi, homines tamen ipsos existimauerint non nisi exemplis admoneri ac discere potuisse, quid metuere, quid cauere, quid facere deberent, aut numquam conuenturos inter se fuisse nec loquendi rationem reperturos, nisi eos bestiae comedissent.
For though they saw that even dumb animals have an inborn understanding of how to come together, seek one another, flee danger, avoid harm, and prepare lairs and hiding places, they still thought that human beings could only be warned and learn by examples what they should fear, beware of, and do, and that they would never have come together or discovered speech unless the beasts had eaten them.
Notes and citation
Summary: Animals know by nature what these men deny to humans.
Cite (SBL): Lactantius, Inst. 6.10.17 (CSEL 19:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-17).
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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).
6.10.18CSEL 19:517
haec aliis delira uisa sunt, ut fuerunt, dixeruntque non ferarum laniatus causam fuisse coeundi, sed ipsam potius humanitatem, itaque inter se congregatos, quod natura hominum solitudinis fugiens et communionis ac societatis adpetens esset. non magna inter eos disceptatio est, siquidem causae dispares sunt, res eadem est.
To others this seemed crazy, as it was, and they said that the cause of assembling was not the mauling of wild beasts but rather humanity itself; that they gathered together because human nature flees solitude and desires fellowship and society. The dispute between them is not great, since the causes differ but the result is the same.
Notes and citation
Summary: Others say humans gathered from a natural desire for society.
- Compare Cicero, On the Republic 1.39.
Extrabiblical texts: Cicero (Cicero; allusion)
Cite (SBL): Lactantius, Inst. 6.10.18 (CSEL 19:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-18).
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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).
6.10.19CSEL 19:517
potuit igitur utrumque, quia non repugnat, sed tamen utrumque nullo modo uerum est, quia non per omnem terram nati sunt homines e terra tamquam ex draconis alicuius dentibus proseminati, ut poetae ferunt, sed unus homo a deo fictus ab eoque uno terra omnis humano genere conpleta est, eadem scilicet ratione qua rursus post diluuium; quod certe negare non possunt.
Both, then, could be so, since they do not conflict; yet neither is at all true, because human beings were not born from the earth all over the world, as if sown from some dragon's teeth, as the poets tell, but one man was formed by God, and from that one man the whole earth was filled with the human race, in the same way, namely, as it was again after the flood; which they certainly cannot deny.
Gen 2:7 (allusion, medium confidence) · Gen 9:19 (allusion, medium confidence)
Notes and citation
Summary: Humanity came from one man made by God, not from the earth.
- The dragon's teeth are from the myth of Cadmus.
Cite (SBL): Lactantius, Inst. 6.10.19 (CSEL 19:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-19).
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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).
6.10.20CSEL 19:517–518
nulla igitur in principio facta est eiusmodi congregatio nec umquam fuisse homines in terra qui praeter infantiam non loquerentur, intelleget cui ratio non deest.
So no such assembling happened at the beginning, and anyone not lacking reason will understand that there were never human beings on earth who did not speak, except in infancy.
Notes and citation
Summary: Humans always had speech.
Cite (SBL): Lactantius, Inst. 6.10.20 (CSEL 19:517–518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-20).
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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).
6.10.21CSEL 19:518
fingamus tamen illa uera esse quae otiosi et inepti senes fabulantur, ut eos suis potissimum sensibus et suis rationibus refellamus.
Yet let us suppose that what idle and foolish old men tell is true, so that we may refute them chiefly by their own views and reasonings.
Notes and citation
Summary: Even granting their theories, they can be refuted.
Cite (SBL): Lactantius, Inst. 6.10.21 (CSEL 19:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-21).
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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).
6.10.22CSEL 19:518
si hac de causa sunt homines congregati, ut mutuis auxiliis inbecillitatem suam tuerentur, succurrendum est igitur homini qui egeat auxilio.
If people were gathered for this reason, to protect their weakness by mutual help, then help must be given to the person who needs it.
Notes and citation
Summary: If society is for mutual help, we must help the needy.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.22 (CSEL 19:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-22).
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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).
6.10.23CSEL 19:518
cum enim praesidii causa homines societatem cum hominibus inierint et sanxerint, foedus illut a principio sui ortus inter homines tutum aut uiolare aut non conseruare summum nefas putandum est.
For since people entered into and ratified fellowship with others for the sake of protection, to violate or fail to keep that compact, safe among people since the beginning of their origin, must be thought the greatest wickedness.
Notes and citation
Summary: Breaking the compact of mutual help is wicked.
Notes on the original text
- Digital text corrected (stray period): sanxerint., → sanxerint,.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.23 (CSEL 19:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-23).
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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).
6.10.24CSEL 19:518
nam qui se a praestando auxilio remouet, etiam ab accipiendo remoueat necesse est, quia nullius opera indigere se putat qui alteri suam denegat.
For whoever withdraws from giving help must also withdraw from receiving it, because one who denies his help to another thinks he needs no one's help.
Notes and citation
Summary: Whoever refuses help forfeits help.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.24 (CSEL 19:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-24).
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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).
6.10.25CSEL 19:518
huic uero, qui se ipse dissociat ac secernit a corpore, non ritu hominis, sed ferarum more uiuendum est. quod si fieri non potest, retinendum igitur omni modo uinculum societatis humanae, quia homo sine homine nullo modo potest uiuere. retentio autem societatis est communitas, id est auxilium praestare, ut possimus accipere.
But one who cuts himself off and separates from the body must live not in the manner of a human being but in the way of wild beasts. If this cannot be, the bond of human society must be kept in every way, because a human being can in no way live without other human beings. And keeping society means sharing, that is, giving help so that we can receive it.
Notes and citation
Summary: Humans cannot live without mutual help.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.25 (CSEL 19:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-25).
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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).
6.10.26CSEL 19:518
sin uero, ut illi alii disputant, humanitatis ipsius causa facta est hominum congregatio, homo certe hominem debet adgnoscere.
But if, as those others argue, the gathering of people was made for the sake of humanity itself, then a human being must surely recognize a human being.
Notes and citation
Summary: If society rests on humanity, we must recognize one another.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.26 (CSEL 19:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-26).
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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).
6.10.27CSEL 19:518–519
quod si fecerunt illi rudes et adhuc feri homines et fecerunt nondum constituta loquendi ratione, quid putemus hominibus expolitis et sermonis rerumque omnium commercio inter se copulatis esse faciendum, qui adsueti hominibus solitudinem ferre non possunt?
If those rough and still wild people did this, and did it before speech was established, what should we think people must do who are refined and joined together by the exchange of speech and of all things, and who, used to human company, cannot bear solitude?
Notes and citation
Summary: Civilized people owe even more to one another.
Notes on the original text
- Digital text corrected (OCR: n for ri): adhuc fen homines → adhuc feri homines.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.10.27 (CSEL 19:518–519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-10-27).
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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).
Divine 6, chapter 11
6.11.1CSEL 19:519
Conseruanda est igitur humanitas, si homines recte dici uelimus. id autem ipsum, conseruare humanitatem, quid aliut est quam diligere hominem, quia homo sit et idem quod nos sumus?
Humanity must be kept, then, if we wish rightly to be called human beings. And what else is keeping humanity than loving a human being because he is a human being and the same as we are?
Notes and citation
Summary: Humanity means loving others as fellow humans.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.1 (CSEL 19:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-1).
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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).
6.11.2CSEL 19:519
discordia igitur ac dissensio non est secundum hominis rationem uerumque illut est Ciceronis, quod ait hominem naturae oboedientem homini nocere non posse. ergo si nocere homini contra naturam est, prodesse igitur homini secundum naturam sit necesse est.
Discord and dissension, then, are not in keeping with man's nature, and that saying of Cicero is true, that a man obedient to nature cannot harm a man. So if harming a human being is against nature, helping a human being must be according to nature.
Notes and citation
Summary: Harming others is against nature; helping them accords with it.
- Cicero, On Duties 3.25.
Notes on the original text
- Digital text corrected (stray dash): -discordia → discordia.
Extrabiblical texts: Cicero, Off. 3.25 (Cicero; allusion)
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.2 (CSEL 19:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-2).
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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).
6.11.3CSEL 19:519
quod qui non facit, hominis se appellatione despoliat, quia humanitatis officium est necessitati hominis ac periculo subuenire.
Whoever does not do this strips himself of the name of man, because it is the duty of humanity to come to the aid of a person's need and danger.
Notes and citation
Summary: Failing to help forfeits the name of human.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.3 (CSEL 19:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-3).
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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).
6.11.4CSEL 19:519
quaero igitur ab iis qui flecti et misereri non putant esse sapientis, si homo ab aliqua bestia conprehensus auxilium sibi armati hominis inploret, utrumne succurrendum putent an minime. non sunt tam inpudentes, ut negent fieri oportere quod flagitat, quod exposcit humanitas.
So I ask those who think that being moved and showing pity are not marks of the wise man: if a man seized by some beast begs an armed man for help, do they think he should be helped or not? They are not so shameless as to deny that what humanity demands and requires ought to be done.
Notes and citation
Summary: Even Stoics would help a man attacked by a beast.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.4 (CSEL 19:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-4).
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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).
6.11.5CSEL 19:519
item, si aliquis circumueniatur igni, ruina opprimatur, mergatur mari, flumine rapiatur, num putent hominis esse non auxiliari. non sint ipsi homines, si putent — nemo enim potest eiusmodi periculis non esse subiectus —, immo uero et hominis et fortis uiri esse dicent seruare periturum.
Likewise, if someone is surrounded by fire, crushed by a collapse, drowning in the sea, or swept away by a river, would they think it is not a human duty to help? They would not be human themselves if they thought so, for no one can be exempt from such dangers; indeed they will say it is the mark of a human being and a brave man to save one about to perish.
Notes and citation
Summary: All agree one must save the endangered.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.5 (CSEL 19:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-5).
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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).
6.11.6CSEL 19:519–520
si ergo in eiusmodi casibus, quia periculum uitae homini adferunt, succurrere humanitatis esse concedunt, quid causae est cur, si homo esuriat sitiat algeat, succurrendum esse non putent? quae cum sint paria natura cum illis casibus fortuitis et unam eandemque humanitatem desiderent, tamen illa discernunt, quia non re ipsa uera, sed utilitate praesenti omnia metiuntur.
If, then, in such cases, because they bring danger to life, they grant that helping belongs to humanity, what reason is there why they do not think one must help a person who is hungry, thirsty, or cold? Though these are by nature equal to those chance accidents and require one and the same humanity, they still distinguish them, because they measure everything not by truth itself but by present advantage.
Notes and citation
Summary: Hunger and cold call for help as much as accidents.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.6 (CSEL 19:519–520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-6).
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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).
6.11.7CSEL 19:520
illos enim quos periculo subripiunt sperant sibi gratiam relaturos, egentes autem quia non sperant, perire arbitrantur quidquid eiusmodi hominibus inpertiant.
For those they snatch from danger they hope will return the favor; but because they do not hope this of the needy, they think that whatever they give to such people is lost.
Notes and citation
Summary: They help only those who can repay.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.7 (CSEL 19:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-7).
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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).
6.11.8CSEL 19:520
hinc est illa Plauti detestanda sententia: male meretur qui mendico dat quod edat: nam et illut quod dat perit et illi producit uitam ad miseriam.
Hence that detestable saying of Plautus: "He does ill who gives a beggar something to eat; for what he gives is lost, and he prolongs the other's life for misery."
Notes and citation
Summary: Plautus said giving to beggars is waste.
- Plautus, Trinummus 339–340 (no id for Plautus in the controlled list).
Cite (SBL): Lactantius, Inst. 6.11.8 (CSEL 19:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-8).
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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).
6.11.9CSEL 19:520
at enim poeta fortasse pro persona locutus est. quid? Marcus Tullius in suis officialibus libris nonne hoc idem suadet, non esse omnino largiendum? sic enim dixit: largitioque quae fit ex re familiari, fontem ipsum benignitatis exhaurit. ita benignitate benignitas tollitur: qua quo in plures usus sis, eo minus in multos uti possis.
But perhaps the poet spoke in character. What then? Does not Marcus Tullius in his books On Duties urge the same, that one should not be generous at all? For he said: "Generosity from one's own property drains the very source of kindness. So kindness is removed by kindness: the more people you have used it on, the less you can use it on many."
Notes and citation
Summary: Cicero warned that generosity drains itself.
- Cicero, On Duties 2.52.
Extrabiblical texts: Cicero, Off. 2.52 (Cicero; quotation)
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.9 (CSEL 19:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-9).
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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).
6.11.10CSEL 19:520–521
et idem paulo post: quid autem est stultius quam quod libenter facias, curare ut id diutius facere non possis? uidelicet professor sapientiae refrenat homines ab humanitate monetque ut rem familiarem diligenter custodiant malintque arcam quam iustitiam conseruare.
And the same man a little later: "What is more foolish than to see to it that you can no longer do what you gladly do?" Clearly the professor of wisdom holds people back from humanity and advises them to guard their property carefully and prefer to preserve their strongbox rather than justice.
Notes and citation
Summary: Cicero put property above justice.
- Cicero, On Duties 2.52.
Extrabiblical texts: Cicero, Off. 2.52 (Cicero; quotation)
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.10 (CSEL 19:520–521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-10).
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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).
6.11.11CSEL 19:521
quod cum intellegeret inhumanum esse ac nefarium, mox alio capite quasi actus paenitentia sic ait: nonnumquam tamen est largiendum nec hoc benignitatis genus omnino repudiandum et saepe idoneis hominibus egentibus de re familiari inpertiendum. quid est idoneis?
When he understood that this was inhuman and wicked, soon in another chapter, as if moved by regret, he says: "Yet sometimes one must be generous, and this kind of kindness must not be rejected altogether, and one should often share from one's property with suitable people in need." What is "suitable"?
Notes and citation
Summary: Cicero allowed giving to "suitable" people.
- Cicero, On Duties 2.54.
Notes on the original text
- Digital text corrected (word split and stray letter): far miliari → familiari.
Extrabiblical texts: Cicero, Off. 2.54 (Cicero; quotation)
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.11 (CSEL 19:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-11).
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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).
6.11.12CSEL 19:521
nempe iis qui restituere ac referre gratiam possint. si nunc Cicero uiueret, exclamarem profecto: hic, hic, Marce Tulli, aberrasti a uera iustitia eamque uno uerbo sustulisti, cum pietatis et humanitatis officia utilitate metitus es.
Surely those who can repay and return the favor. If Cicero were alive now, I would surely cry out: Here, here, Marcus Tullius, you have strayed from true justice and destroyed it with one word, when you measured the duties of piety and humanity by advantage.
Notes and citation
Summary: Cicero measured duty by advantage.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.12 (CSEL 19:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-12).
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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).
6.11.13CSEL 19:521
non enim idoneis hominibus largiendum est, sed quantum potest non idoneis. id enim iuste, id pie, id humane fit, quod sine spe recipiendi feceris. haec est uera illa et germana iustitia, cuius solidam et expressam effigiem nullam tenere uos dicis.
For one should give not to suitable people but, as much as possible, to unsuitable ones. For this is done justly, piously, humanely, which you do without hope of return. This is that true and genuine justice of which you say you hold no solid and clear likeness.
Luke 14:12 (allusion, high confidence)
Notes and citation
Summary: True justice gives to those who cannot repay.
- Compare Luke 14:12–14. The last clause alludes to Cicero, On Duties 3.69 (see 6.6.25).
Notes on the original text
- Digital text corrected (period for comma inside a sentence): fit. quod → fit, quod.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.13 (CSEL 19:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-13).
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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).
6.11.14CSEL 19:521
ipse pluribus locis clamas mercennariam non esse uirtutem faterisque in libris legum tuarum liberalitatem gratuitam esse his uerbis: nec est dubium quin is qui liberalis benignusque dicitur, officium, non fructum sequatur. cur ergo idoneis potius largiris, nisi ut postea mercedem recipias?
You yourself cry out in many places that virtue is not mercenary, and you admit in your books On the Laws that generosity is free, in these words: "Nor is there any doubt that one who is called generous and kind seeks duty, not profit." Why then do you give rather to the suitable, unless to receive a reward later?
Notes and citation
Summary: Cicero himself said generosity seeks no profit.
- Cicero, On the Laws 1.48.
Extrabiblical texts: Cicero, Leg. 1.48 (Cicero; quotation)
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.14 (CSEL 19:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-14).
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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).
6.11.15CSEL 19:521–522
te igitur auctore ac praeceptore iustitiae quisquis idoneus non erit, nuditate siti fame conficietur nec homines copiosi et usque ad delicias abundantes subuenient ultimae necessitati.
So with you as author and teacher of justice, whoever is not suitable will be worn out by nakedness, thirst, and hunger, and wealthy people abounding to the point of luxury will not relieve the utmost need.
Notes and citation
Summary: Cicero's rule would abandon the destitute.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.15 (CSEL 19:521–522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-15).
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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).
6.11.16CSEL 19:522
si uirtus mercedem non exigit, si propter se, ut dicis, expetenda est, ergo iustitiam matrem principemque uirtutum suo pretio, non tuo commodo aestima, ei potissimum tribue a quo nihil speres.
If virtue demands no reward, if it is to be sought for its own sake, as you say, then value justice, the mother and chief of the virtues, at its own price, not by your advantage; give above all to the one from whom you hope for nothing.
Luke 6:35 (echo, medium confidence)
Notes and citation
Summary: Give most to those from whom you expect nothing.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.16 (CSEL 19:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-16).
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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).
6.11.17CSEL 19:522
quid personas eligis? quid membra inspicis? pro homine tibi habendus est quisquis ideo precatur, quia te hominem putet.
Why do you pick persons? Why do you inspect limbs? You must count as a human being whoever begs because he thinks you a human being.
Notes and citation
Summary: Do not choose whom to help; everyone who asks is human.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.17 (CSEL 19:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-17).
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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).
6.11.18CSEL 19:522
abice umbras illas imaginesque iustitiae atque ipsa ueram et expressam tene. largire caecis debilibus claudis destitutis; quibus nisi largiare moriendum est. inutiles sunt hominibus, sed utiles deo, qui eos retinet in uita, qui spiritu donat, qui luce dignatur.
Throw away those shadows and images of justice and hold the true and clear justice itself. Give to the blind, the weak, the lame, the destitute, who must die unless you give. They are useless to men but useful to God, who keeps them alive, gives them breath, and deems them worthy of light.
Luke 14:13 (allusion, medium confidence)
Notes and citation
Summary: Give to the blind, lame, and destitute, whom God keeps alive.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.18 (CSEL 19:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-18).
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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).
6.11.19CSEL 19:522
foue quantum in te est et animas hominum ne extinguantur humanitate sustenta. qui succurrere perituro potest, si non succurrerit, occidit.
Cherish them as far as you can and sustain human lives with humanity so that they are not extinguished. Whoever can help one about to perish and does not, kills him.
Notes and citation
Summary: Failing to save the dying is killing.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.19 (CSEL 19:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-19).
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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).
6.11.20CSEL 19:522
uerum isti quia neque naturam retinent neque praemium in eo quod sit sciunt, dum perdere timent, perdunt et in id quod maxime cauent incidunt, ut quidquid largiuntur aut pereat omnino aut ad tempus breuissimum prosit.
But because these men neither keep to nature nor know that there is a reward in it, while they fear to lose, they lose, and fall into what they most beware of, so that whatever they give either perishes entirely or benefits for a very short time.
Notes and citation
Summary: Fearing loss, the ungenerous lose what they give.
Notes on the original text
- Digital text corrected (OCR: n for u): canent → cauent.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.20 (CSEL 19:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-20).
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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).
6.11.21CSEL 19:522–523
nam qui exiguam stipem miseris negant, qui(a) conseruare humanitatem sine damno suo nolunt, patrimonia sua effundunt, ut aut peritura et fragilia sibi conparent aut certe maximis suis damnis nihil consequantur.
For those who refuse a small coin to the wretched, because they will not keep humanity at their own expense, pour out their inheritances, either to get perishable and fragile things for themselves or at least to gain nothing at their greatest loss.
Notes and citation
Summary: Misers to the poor squander fortunes elsewhere.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.21 (CSEL 19:522–523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-21).
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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).
6.11.22CSEL 19:523
quid enim dicendum est de iis qui populari leuitate ducti uel magnis urbibus suffecturas opes exhibendis muneribus inpendunt, nisi eos dementes atque furiosos, qui praestent id populo quod et ipsi perdant et nemo eorum quibus praestatur accipiat?
For what must be said of those who, led by popular fickleness, spend on putting on shows wealth enough for great cities, except that they are mad and raving, since they provide the people with what they themselves lose and none of those for whom it is provided receives?
Notes and citation
Summary: Spending fortunes on public shows is madness.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.22 (CSEL 19:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-22).
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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).
6.11.23CSEL 19:523
itaque ut est omnis uoluptas caduca et breuis, oculorum maxime et aurium, aut obliuiscuntur homines et alterius damna pro ingratis habent aut etiam offenduntur, si non est libidini uulgi satisfactum, ut etiam homines stultissimi malum sibi malo conparauerint, aut si adeo placuerant, nihil amplius quam inanem fauorem paucorumque dierum fabulas adsequantur: sic cotidie leuissimorum hominum patrimonia in res superuacuas prodiguntur.
So, since every pleasure is fleeting and brief, especially of eyes and ears, people either forget and count another's expense as nothing to be thankful for, or are even offended if the crowd's craving is not satisfied, so that even the greatest fools have bought themselves evil with evil; or, if they have pleased, they gain nothing more than empty favor and a few days' gossip. So daily the inheritances of the most frivolous people are squandered on superfluous things.
Notes and citation
Summary: Public shows win only brief favor or even offense.
Cite (SBL): Lactantius, Inst. 6.11.23 (CSEL 19:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-23).
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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).
6.11.24CSEL 19:523–524
num ergo illi sapientius, qui utiliora et diuturniora ciuibus suis exhibent munera, ii scilicet qui publicis operibus extructis memoriam nomini suo quaerunt? ne isti quidem recte: bona sua in terra sepeliunt, quia nec memoria quicquam mortuis confert nec opera eorum sempiterna sunt, siquidem aut uno tremore terrae dissipantur et corruunt aut fortuito consumuntur incendio aut hostili aliquo impetu diruuntur aut certe uetustate ipsa dissoluta labuntur.
Are those, then, wiser who give their fellow citizens more useful and lasting gifts, namely those who seek memory for their name by erecting public works? Not even these act rightly: they bury their goods in the earth, because memory confers nothing on the dead and their works are not everlasting, since they are either scattered and collapse in one earthquake, or are consumed by an accidental fire, or are torn down by some enemy attack, or at least fall apart dissolved by age itself.
Matt 6:19 (echo, low confidence)
Notes and citation
Summary: Public buildings for fame are also perishable.
Cite (SBL): Lactantius, Inst. 6.11.24 (CSEL 19:523–524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-24).
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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).
6.11.25CSEL 19:524
nihil est enim, ut ait orator, opere et manu factum quod non conficiat et consumat uetustas. at haec iustitia et lenitas florescet cottidie magis.
For "there is nothing made by work and hand," as the orator says, "that age does not wear out and consume. But this justice and gentleness will flourish more every day."
Notes and citation
Summary: Cicero: only justice and kindness last.
- Cicero, For Marcellus 11–12.
Extrabiblical texts: Cicero (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 6.11.25 (CSEL 19:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-25).
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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).
6.11.26CSEL 19:524
illi ergo melius, qui tribulibus suis aut clientibus largiuntur — aliquid enim praestant hominibus et prosunt — sed non est illa uera et iusta largitio. beneficentia enim nulla est ubicumque necessitas non est.
Those, then, do better who give to their fellow tribesmen or clients, for they provide something to people and help them; but that is not true and just giving. For there is no beneficence wherever there is no need.
Notes and citation
Summary: True beneficence meets real need.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.26 (CSEL 19:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-26).
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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).
6.11.27CSEL 19:524
perit ergo quidquid gratiae causa tribuitur non indigentibus aut cum faenore redit, et beneficentia non erit. quod etsi gratum est iis quibus datur, iustum tamen non est, quia si non fiat, nihil mali sequitur.
So whatever is given to the non-needy for the sake of favor either perishes or returns with interest, and it will not be beneficence. Though it is pleasing to those to whom it is given, it is still not just, because if it is not done, nothing bad follows.
Notes and citation
Summary: Gifts to the non-needy are not justice.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.27 (CSEL 19:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-27).
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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).
6.11.28CSEL 19:524
unum igitur certum et uerum liberalitatis officium est egentes atque inutiles alere.
So the one sure and true duty of generosity is to feed the needy and the useless.
Notes and citation
Summary: True generosity feeds the needy.
Notes on the original text
- Digital text corrected (OCR: a for u): certum et aerum → certum et uerum.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 6.11.28 (CSEL 19:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/6-9-1/#p-6-11-28).
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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).