# On the Anger of God - Author: [Lactantius](https://sophiascriptura.com/fathers/authors/lactantius/) - Latin title: *De ira Dei* - Date: ca. 313–314 (approximate) - Source: Samuel Brandt and Georg Laubmann, eds., L. Caeli Firmiani Lactanti Opera omnia, Pars 2, fasc. 1, CSEL 27.1 (Vienna: Tempsky; Leipzig: Freytag, 1893), 67–132 (Latin text: S. Brandt and G. Laubmann (CSEL 27.1, 1893), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Christiane Ingremeau, ed., Lactance: La colère de Dieu, SC 289 (Paris: Cerf, 1982) - Work page: https://sophiascriptura.com/fathers/lactantius-ira/ - Passages: 306 ## On the Anger of God 1.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-1 - Source: CSEL 27.1:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many, following some philosophers, think God is never angry, either because he only does good or because he cares for nothing. ### Latin text Animaduerti saepe, Donate, plurimos id existimare, quod etiam nonnulli philosophorum putauerunt, non irasci deum, quoniam uel benefica sit tantummodo natura diuina nec cuiquam nocere praestantissimae atque optimae congruat potestati uel certe nihil curet omnino, ut neque ex beneficentia eius quicquam boni perueniat ad nos neque ex maleficentia quicquam mali. ### English translation (Claude) I have often noticed, Donatus, that very many people hold the opinion, which some of the philosophers also held, that God is not angry: either because the divine nature is only beneficent, and it does not befit the most excellent and best power to harm anyone; or at least because it cares for nothing at all, so that neither does any good reach us from its beneficence nor any evil from its ill will. ### Citation (SBL) Lactantius, Ira 1.1 (CSEL 27.1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-1). ## On the Anger of God 1.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-2 - Source: CSEL 27.1:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This error threatens human life and must be refuted. ### Latin text quorum error quia maximus est et ad euertendum uitae humanae statum spectat, coarguendus est nobis, ne et ipse fallaris inpulsus auctoritate hominum qui se putant esse. ### English translation (Claude) Since their error is very great and tends to overturn the order of human life, it must be refuted by us, lest you too be deceived, driven by the authority of men who think themselves ### Citation (SBL) Lactantius, Ira 1.2 (CSEL 27.1:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-2). ## On the Anger of God 1.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-3 - Source: CSEL 27.1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lactantius claims no wisdom of his own but follows God's teaching, since God alone knows and reveals secrets. ### Latin text sapientes. nec tamen nos adrogantes sumus, ut conprehensam nostro ingenio ueritatem gloriemur, sed doctrinam dei sequimur, qui scire solus potest et reuelare secreta. ### English translation (Claude) wise. Yet we are not arrogant, so as to boast that we have grasped the truth by our own talent; rather, we follow the teaching of God, who alone can know and reveal secrets. ### Scripture references - Dan 2:28: echo, low confidence ### Citation (SBL) Lactantius, Ira 1.3 (CSEL 27.1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-3). ## On the Anger of God 1.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-4 - Source: CSEL 27.1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers tried to reach truth by guesswork, but the human mind, shut in the body, cannot; knowledge belongs to God. ### Latin text cuius doctrinae philosophi expertes existimauerunt naturam rerum coniectura posse deprehendi. quod nequaquam fieri potest, quia mens hominis tenebroso corporis domicilio circumsaepta longe a ueri perspectione submota est et hoc differt ab humanitate diuinitas, quod humanitatis est ignoratio, diuinitatis scientia. ### English translation (Claude) The philosophers, having no share in this teaching, supposed that the nature of things could be discovered by conjecture. This can by no means be done, because the mind of man, fenced round by the dark dwelling of the body, is far removed from the sight of the truth; and divinity differs from humanity in this, that ignorance belongs to humanity and knowledge to divinity. ### Citation (SBL) Lactantius, Ira 1.4 (CSEL 27.1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-4). ## On the Anger of God 1.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-5 - Source: CSEL 27.1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We need a light from outside ourselves to drive away our darkness. ### Latin text unde nobis aliquo lumine opus est ad depellendas tenebras quibus obfusa est hominis cogitatio, quoniam in carne mortali agentes nostris sensibus diuinare non possumus. ### English translation (Claude) Hence we need some light to drive away the darkness with which man's thought is overspread, since, living in mortal flesh, we cannot divine by our own senses. ### Citation (SBL) Lactantius, Ira 1.5 (CSEL 27.1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-5). ## On the Anger of God 1.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-6 - Source: CSEL 27.1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is the mind's light; without him all is error, as Socrates admitted when he said he knew only that he knew nothing. ### Latin text lumen autem mentis humanae deus est, quem qui cognouerit et in pectus admiserit, inluminato corde mysterium ueritatis adgnoscet. remoto autem deo caelestique doctrina omnia erroribus plena sunt recteque Socrates, is cum esset omnium philosophorum doctissimus, tamen ut ceterorum argueret inscitiam qui se aliquid tenere arbitrabantur, ait se nihil scire nisi unum, quod nihil sciret. ### English translation (Claude) But the light of the human mind is God; whoever has known him and admitted him into his breast will recognize, with enlightened heart, the mystery of the truth. But when God and heavenly teaching are removed, all things are full of errors; and rightly did Socrates, though he was the most learned of all the philosophers, nevertheless, to expose the ignorance of the others who thought they held something, say that he knew nothing except one thing: that he knew nothing. ### Extrabiblical texts - Plato, Apol. 21d (Plato (works)): allusion, medium confidence ### Translation notes - Compare Plato, Apol. 21d; the formula is Cicero's (Acad. 1.16). ### Citation (SBL) Lactantius, Ira 1.6 (CSEL 27.1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-6). ## On the Anger of God 1.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-7 - Source: CSEL 27.1:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates saw in part that there is no human wisdom, as he said at his trial according to Plato. ### Latin text intellexit enim doctrinam illam nihil habere in se certi, nihil ueri nec, ut putabant quidam, dissimulauit ipse doctrinam, ut alios refelleret, sed uidit ex parte aliqua ueritatem testatusque est etiam in iudicio, sicut traditur a Platone, quod nulla esset humana sapientia: adeo doctrinam qua tum philosophi gloriabantur, contempsit derisit abiecit, ut id ipsum pro summa doctrina profiteretur, quod nihil scire didicisset. ### English translation (Claude) For he understood that that learning had nothing certain, nothing true in it; nor, as some thought, did he himself hide his learning in order to refute others; but he saw the truth in some part, and testified even at his trial, as Plato records, that there was no human wisdom. So much did he despise, deride, and reject the learning in which the philosophers then gloried, that he professed as the highest learning this very thing: that he had learned that he knew nothing. ### Extrabiblical texts - Plato, Apol. 23a (Plato (works)): allusion, high confidence ### Translation notes - Plato, Apol. 23a. ### Citation (SBL) Lactantius, Ira 1.7 (CSEL 27.1:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-7). ## On the Anger of God 1.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-8 - Source: CSEL 27.1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If there is no human wisdom, true wisdom is divine and belongs to God alone. ### Latin text si ergo nulla est sapientia humana, ut Socrates docuit, ut Plato tradidit, apparet esse diuinam nec ulli alii quam deo ueritatis notitiam subiacere. ### English translation (Claude) If, then, there is no human wisdom, as Socrates taught and Plato handed down, it is plain that there is a divine one, and that the knowledge of the truth is subject to no one but God. ### Citation (SBL) Lactantius, Ira 1.8 (CSEL 27.1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-8). ## On the Anger of God 1.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-9 - Source: CSEL 27.1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must know God, the invisible Creator in whom alone is truth, whose religion is attacked by those without true wisdom. ### Latin text deus igitur noscendus est. in quo solo ueritas est, ille mundi parens et conditor rerum qui oculis non uidetur, mente uix cernitur: cuius religio multis modis inpugnari solet ab iis qui neque ueram sapientiam tenere potuerunt neque magni et caelestis arcani conprehendere rationem. ### English translation (Claude) God, therefore, must be known, in whom alone is truth: he, the parent of the world and founder of all things, who is not seen with the eyes and is scarcely discerned by the mind; whose religion is commonly attacked in many ways by those who have been able neither to hold true wisdom nor to grasp the meaning of the great and heavenly mystery. ### Citation (SBL) Lactantius, Ira 1.9 (CSEL 27.1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-1-9). ## On the Anger of God 2.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-1 - Source: CSEL 27.1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are many steps up to the truth, and those dazzled by it fall back. ### Latin text Nam cum sint gradus multi per quos ad domicilium ueritatis ascenditur, non est facile cuilibet euehi ad summum. caligantibus enim ueritatis fulgore luminibus qui stabilem gressum tenere non possunt, reuoluuntur in planum. ### English translation (Claude) For since there are many steps by which one climbs to the dwelling of truth, it is not easy for just anyone to be carried to the top. For those whose eyes are dimmed by the brightness of the truth, who cannot keep a steady step, roll back down to the level ground. ### Citation (SBL) Lactantius, Ira 2.1 (CSEL 27.1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-1). ## On the Anger of God 2.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-2 - Source: CSEL 27.1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three steps are rejecting idols, knowing the one Creator God, and knowing his messenger, Christ, who teaches righteousness. ### Latin text primus autem gradus est intellegere falsas religiones et abicere inpios cultus humana manu fabricatorum, secundus uero, perspicere animo quod unus sit deus summus, cuius potestas ac prouidentia effecerit a principio mundum et gubernet in posterum, tertius, cognoscere ministrum eius ac nuntium quem legauit in terram, quo docente liberati ab errore quo inplicati tenebamur formatique ad ueri dei cultum iustitiam disceremus. ### English translation (Claude) The first step is to understand that false religions are false and to cast off the impious worship of things made by human hands; the second, to perceive with the mind that there is one supreme God, whose power and providence made the world from the beginning and governs it hereafter; the third, to know his minister and messenger whom he sent as envoy to earth, by whose teaching we might be freed from the error in which we were held entangled and, formed for the worship of the true God, might learn righteousness. ### Scripture references - Ps 115:4 (113:12 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 2.2 (CSEL 27.1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-2). ## On the Anger of God 2.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-3 - Source: CSEL 27.1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One can fall from any of these steps unless one stands firm. ### Latin text ex quibus omnibus gradibus, ut dixi, pronus est lapsus et facilis ad ruinam, nisi pedes inconcussa stabilitate figantur. ### English translation (Claude) From all these steps, as I have said, the slide is steep and the fall easy, unless the feet are planted with unshaken firmness. ### Citation (SBL) Lactantius, Ira 2.3 (CSEL 27.1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-3). ## On the Anger of God 2.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-4 - Source: CSEL 27.1:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some fall from the first step: rejecting idols, they worship the heavens and elements instead of God. ### Latin text de primo gradu eos excuti uidemus qui cum falsa intellegant, tamen uerum non inueniunt contemptisque terrenis fragilibusque simulacris non ad colendum se deum conferunt, quem ignorant, sed mundi elementa mirantes caelum terram mare solem ceteraque astra uenerantur. sed horum inperitiam iam coarguimus in secundo Diuinarum Institutionum libro. ### English translation (Claude) From the first step we see those shaken off who, though they understand what is false, yet do not find what is true, and, having despised earthly and fragile images, do not betake themselves to worship God, whom they do not know, but, marveling at the elements of the world, venerate heaven, earth, sea, sun, and the other stars. But we have already refuted their ignorance in the second book of the Divine Institutes. ### Scripture references - Rom 1:25: echo, low confidence ### Translation notes - Lactantius, Inst. 2.5–6. ### Citation (SBL) Lactantius, Ira 2.4 (CSEL 27.1:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-4). ## On the Anger of God 2.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-5 - Source: CSEL 27.1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some fall from the second step: knowing one God, they deny him any form or emotion, as the philosophers taught. ### Latin text de secundo uero gradu eos dicimus cadere qui cum sentiant unum esse summum deum, idem tamen a philosophis inretiti et falsis argumentationibus capti aliter de unica illa maiestate sentiunt quam ueritas habet: qui aut figuram negant habere ullam deum aut nullo adfectu commoueri putant, quia sit omnis adfectus inbecillitatis, quae in deo nulla est. ### English translation (Claude) From the second step, we say, those fall who, though they perceive that there is one supreme God, yet, ensnared by the philosophers and captured by false arguments, think otherwise about that unique majesty than the truth holds: who either deny that God has any form, or think he is moved by no emotion, since every emotion belongs to weakness, which in God there is none. ### Citation (SBL) Lactantius, Ira 2.5 (CSEL 27.1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-5). ## On the Anger of God 2.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-6 - Source: CSEL 27.1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some fall from the third step: they reject Christ or receive him wrongly, as the heretical sects do. ### Latin text de tertio uero ii praecipitantur qui cum sciant legatum dei eundemque diuini et inmortalis templi conditorem, tamen aut non accipiunt eum aut aliter accipiunt quam fides poscit: quos ex parte iam refutauimus in quarto supra dicti operis libro et refutabimus postea diligentius, cum respondere ad omnes sectas coeperimus, quae ueritatem dum dissipant, perdiderunt. ### English translation (Claude) From the third step those are cast headlong who, though they know the envoy of God, who is also the founder of the divine and immortal temple, yet either do not receive him or receive him otherwise than faith demands. These we have already refuted in part in the fourth book of the work mentioned above, and will refute more carefully later, when we begin to answer all the sects, which, in scattering the truth, have lost it. ### Translation notes - Lactantius, Inst. 4 (especially 4.30). The promised work against all the heresies is not known to survive. ### Citation (SBL) Lactantius, Ira 2.6 (CSEL 27.1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-6). ## On the Anger of God 2.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-7 - Source: CSEL 27.1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This treatise answers those who say God neither favors nor is angry but rests untroubled. ### Latin text nunc uero contra eos disserimus qui de secundo gradu lapsi praua de summo deo sentiunt. aiunt enim quidam nec gratificari eum cuiquam nec irasci, sed securum et quietum inmortalitatis suae bonis perfrui. ### English translation (Claude) But now we are arguing against those who, having slipped from the second step, think wrongly about the supreme God. For some say that he neither shows favor to anyone nor is angry, but, free from care and at rest, enjoys the goods of his immortality. ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Translation notes - The Epicurean view; compare Lucretius 1.44–49 and 2.646–651. ### Citation (SBL) Lactantius, Ira 2.7 (CSEL 27.1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-7). ## On the Anger of God 2.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-8 - Source: CSEL 27.1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others allow God kindness but not anger; all philosophers deny him anger. ### Latin text alii uero iram tollunt, gratiam relinquunt deo: naturam enim summa uirtute praestantem ut non maleficam, sic beneficam esse debere. ita omnes philosophi de ira consentiunt, de gratia discrepant. ### English translation (Claude) Others take away anger but leave favor to God: for a nature excelling in supreme virtue ought, as it is not maleficent, so to be beneficent. Thus all the philosophers agree about anger and disagree about favor. ### Citation (SBL) Lactantius, Ira 2.8 (CSEL 27.1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-8). ## On the Anger of God 2.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-9 - Source: CSEL 27.1:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are four possibilities: God has anger only, neither, favor only, or both. ### Latin text sed ut ad propositam materiam per ordinem descendat oratio, huiusmodi facienda nobis et sequenda partitio est: cum diuersa et repugnantia sint ira et gratia, aut ira tribuenda est deo et gratia detrahenda, aut utrumque pariter detrahendum, aut ira demenda est et gratia tribuenda, aut utrumque tribuendum. ### English translation (Claude) But so that the discussion may come down to the subject proposed in order, we must make and follow a division of this kind: since anger and favor are different and opposed, either anger must be attributed to God and favor taken away, or both taken away alike, or anger removed and favor attributed, or both attributed. ### Citation (SBL) Lactantius, Ira 2.9 (CSEL 27.1:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-9). ## On the Anger of God 2.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-10 - Source: CSEL 27.1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The truth must lie in one of these four, so each will be examined. ### Latin text aliud amplius praeter haec nihil potest capere natura, ut necesse sit in uno istorum aliquo uerum quod quaeritur inueniri. consideremus singula, ut nos ad latebras ueritatis et ratio et ordo deducat. ### English translation (Claude) Nature can admit nothing further beyond these, so that the truth we seek must be found in one of them. Let us consider each, so that both reason and order may lead us to the hiding places of the truth. ### Citation (SBL) Lactantius, Ira 2.10 (CSEL 27.1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-2-10). ## On the Anger of God 3.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-1 - Source: CSEL 27.1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one holds that God has anger only, for a God who can harm but not help is unworthy. ### Latin text Primum illud nemo de deo dixit umquam, irasci eum tantummodo, gratia non moueri: est enim inconueniens deo ut huiusmodi potestate sit praeditus qua noceat et obsit, prodesse uero ac bene facere nequeat. ### English translation (Claude) First, no one has ever said of God that he is only angry and is not moved by favor: for it is unfitting for God to be endowed with a power by which he may harm and injure, but be unable to help and do good. ### Citation (SBL) Lactantius, Ira 3.1 (CSEL 27.1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-1). ## On the Anger of God 3.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-2 - Source: CSEL 27.1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A God who only did evil would be an executioner, not a judge, and would leave no hope of salvation. ### Latin text quae igitur ratio, quae spes salutis hominibus proposita est, si malorum tantummodo auctor est deus? quod si fit, iam maiestas illa uenerabilis non ad iudicis potestatem, cui licet seruare ac liberare, sed ad tortoris et carnificis officium deducetur. ### English translation (Claude) What reason, then, what hope of salvation is set before men, if God is the author of evils only? If that were so, that venerable majesty would be brought down, not to the power of a judge, who is allowed to save and set free, but to the office of a torturer and executioner. ### Citation (SBL) Lactantius, Ira 3.2 (CSEL 27.1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-2). ## On the Anger of God 3.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-3 - Source: CSEL 27.1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God caused only evil, another god would be needed as the source of good. ### Latin text cum autem uideamus non modo mala esse in rebus humanis, sed etiam bona, utique si deus est auctor malorum, esse alterum necesse est qui contraria deo faciat et det nobis bona. ### English translation (Claude) But since we see that there are not only evils in human affairs but goods too, then certainly, if God is the author of evils, there must be another who does the opposite to God and gives us good things. ### Citation (SBL) Lactantius, Ira 3.3 (CSEL 27.1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-3). ## On the Anger of God 3.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-4 - Source: CSEL 27.1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since there is no other god, a God able only to harm is absurd, and no one has ever claimed it. ### Latin text si est, quo nomine appellandus est? aut cur nobis qui male facit notior est quam ille qui bene? si autem nihil potest esse praeter deum, absurdum est et uanum putare diuinam potestatem, qua nihil est maius, nihil melius, nocere posse, prodesse non posse, et ideo nemo extitit qui auderet id dicere, quia nec rationem habet nec ullo modo potest credi. ### English translation (Claude) If there is one, by what name is he to be called? Or why is he who does evil better known to us than he who does good? But if nothing can exist besides God, it is absurd and empty to think that the divine power, than which nothing is greater, nothing better, can harm but cannot help. And therefore no one has come forward who dared to say it, because it has no reason in it and can in no way be believed. ### Citation (SBL) Lactantius, Ira 3.4 (CSEL 27.1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-4). ## On the Anger of God 3.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-5 - Source: CSEL 27.1:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This first option being excluded, Lactantius moves on. ### Latin text quod quia conuenit, transeamus et ueritatem alibi requiramus. ### English translation (Claude) Since this is agreed, let us pass on and seek the truth elsewhere. ### Citation (SBL) Lactantius, Ira 3.5 (CSEL 27.1:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-3-5). ## On the Anger of God 4.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-1 - Source: CSEL 27.1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus denied God both anger and kindness, seeing that one implies the other. ### Latin text Quod sequitur, de schola Epicuri est: sicut iram in deo non esse, ita ne gratiam quidem. nam cum putaret Epicurus alienum esse a deo male facere ac nocere, quod ex adfectu iracundiae plerumque nascitur, ademit ei etiam beneficentiam, quoniam uidebat consequens esse ut si habeat iram deus, habeat et gratiam. ### English translation (Claude) The next view is from the school of Epicurus: that, just as there is no anger in God, so there is not even favor. For since Epicurus thought it foreign to God to do evil and to harm, which usually arises from the passion of anger, he took beneficence from him too, since he saw it followed that if God has anger, he has favor also. ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Citation (SBL) Lactantius, Ira 4.1 (CSEL 27.1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-1). ## On the Anger of God 4.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-2 - Source: CSEL 27.1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To spare God any vice, Epicurus stripped him of virtue, saying he is blessed because he cares for nothing. ### Latin text itaque ne illi uitium concederet, etiam uirtutis fecit expertem. ex hoc inquit beatus est et incorruptus, quia nihil curat neque ipse habet negotium neque alteri exhibet. ### English translation (Claude) So, lest he grant him a vice, he made him devoid of virtue as well. “From this,” he says, “he is blessed and incorrupt, because he cares for nothing and neither has business himself nor causes it for another.” ### Extrabiblical texts - Epicurus, Principal Doctrines 1 (Epicurus (sayings and fragments)): quotation, high confidence ### Translation notes - Epicurus, Principal Doctrines 1 (Diogenes Laertius 10.139), as rendered by Cicero, Nat. d. 1.45 and 1.85. ### Citation (SBL) Lactantius, Ira 4.2 (CSEL 27.1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-2). ## On the Anger of God 4.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-3 - Source: CSEL 27.1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A god without movement, will, or action would be no god at all. ### Latin text deus igitur non est, si nec mouetur, quod est proprium uiuentis, nec facit aliquid inpossibile homini, quod est proprium dei, si omnino nullam habet uoluntatem, nullum actum, nullam denique administrationem quae deo digna sit. ### English translation (Claude) He is therefore not God, if he is neither moved, which is proper to a living being, nor does anything impossible for man, which is proper to God; if he has no will at all, no action, in short no administration worthy of God. ### Citation (SBL) Lactantius, Ira 4.3 (CSEL 27.1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-3). ## On the Anger of God 4.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-4 - Source: CSEL 27.1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's worthiest work is to govern the world and care for mankind. ### Latin text et quae maior, quae dignior administratio deo adsignari potest quam mundi gubernatio, quam cura uiuentium maximeque generis humani, cui omnia terrena subiecta sunt? ### English translation (Claude) And what greater, what worthier administration can be assigned to God than the governing of the world, than the care of living things, and above all of the human race, to which all earthly things are subject? ### Scripture references - Gen 1:28: allusion, low confidence ### Citation (SBL) Lactantius, Ira 4.4 (CSEL 27.1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-4). ## On the Anger of God 4.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-5 - Source: CSEL 27.1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A God deaf to prayer and blind to worship would have no blessedness; providence is what is most proper to him. ### Latin text quae igitur in deo potest esse beatitudo, si semper quietus et inmobilis torpet, si precantibus surdus est, si colentibus caecus? quid tam dignum, tam proprium deo quam prouidentia? ### English translation (Claude) What blessedness, then, can there be in God, if he is always at rest and motionless and inert, if he is deaf to those who pray, blind to those who worship? What is so worthy, so proper to God, as providence? ### Citation (SBL) Lactantius, Ira 4.5 (CSEL 27.1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-5). ## On the Anger of God 4.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-6 - Source: CSEL 27.1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying God's care and providence amounts to denying that he exists. ### Latin text sed si nihil curat, nihil prouidet, amisit omnem diuinitatem. qui ergo totam uim, totam substantiam deo tollit, quid aliud dicit nisi deum omnino non esse? ### English translation (Claude) But if he cares for nothing and foresees nothing, he has lost all divinity. Whoever, then, takes away from God all his power and all his substance, what else is he saying but that God does not exist at all? ### Citation (SBL) Lactantius, Ira 4.6 (CSEL 27.1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-6). ## On the Anger of God 4.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-7 - Source: CSEL 27.1:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cicero reports Posidonius's view that Epicurus was really an atheist who kept the gods in name only. ### Latin text denique Marcus Tullius a Posidonio dictum refert id Epicurum sensisse, nullos deos esse, sed ea quae de dis locutus sit depellendae inuidiae causa dixisse: itaque uerbis illum deos relinquere, re autem ipsa tollere, quibus nullum motum, nullum tribuit officium. ### English translation (Claude) Indeed, Marcus Tullius reports that Posidonius said Epicurus held that there are no gods, but that he said what he said about the gods to avert odium: so in words he left the gods, but in reality he took them away, since he assigned them no motion and no office. ### Extrabiblical texts - Cicero, Nat. d. 1.123 (Cicero): allusion, high confidence ### Translation notes - Cicero, Nat. d. 1.123 (and 1.85). ### Citation (SBL) Lactantius, Ira 4.7 (CSEL 27.1:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-7). ## On the Anger of God 4.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-8 - Source: CSEL 27.1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Epicurus said one thing and meant another, he was a double-tongued deceiver. ### Latin text quod si ita est, quid eo fallacius? quod a sapienti et graui uiro esse debet alienum. hic uero si aliud sensit et aliud locutus est, quid aliud appellandus est quam deceptor bilinguis malus et propterea stultus? ### English translation (Claude) If that is so, what is more deceitful than he? Such a thing ought to be foreign to a wise and serious man. But if he thought one thing and said another, what else is he to be called than a double-tongued deceiver, wicked, and therefore foolish? ### Citation (SBL) Lactantius, Ira 4.8 (CSEL 27.1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-8). ## On the Anger of God 4.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-9 - Source: CSEL 27.1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus erred not by deceit but by following one plausible premise to its consequences. ### Latin text sed non erat tam uersutus Epicurus, ut fallendi studio ista loqueretur, cum haec etiam scriptis ad aeternam memoriam consignaret, sed ignorantia ueritatis errauit. inductus enim a principio ueri similitudine unius sententiae, necessario in ea quae sequebantur incurrit. ### English translation (Claude) But Epicurus was not so crafty as to say these things from a desire to deceive, since he committed them to writing as an eternal record; rather, he erred through ignorance of the truth. For, led on from the beginning by the plausibility of one opinion, he necessarily ran into the things that followed. ### Citation (SBL) Lactantius, Ira 4.9 (CSEL 27.1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-9). ## On the Anger of God 4.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-10 - Source: CSEL 27.1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having denied God anger, Epicurus was forced to deny him every emotion. ### Latin text prima autem sententia fuit iram in deum non conuenire. quod cum illi uerum et inexpugnabile uideretur, non poterat consequentia resecare, quia uno adfectu amputato etiam ceteros adfectus adimere deo necessitas ipsa cogebat. ### English translation (Claude) His first opinion was that anger does not befit God. Since this seemed to him true and unassailable, he could not cut off the consequences, because, once one emotion was cut away, necessity itself forced him to take the other emotions from God as well. ### Citation (SBL) Lactantius, Ira 4.10 (CSEL 27.1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-10). ## On the Anger of God 4.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-11 - Source: CSEL 27.1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without anger there is no favor, and then no joy, grief, or pity either. ### Latin text ita qui non irascitur, utique nec gratia mouetur, quod est irae contrarium; iam si nec ira in eo nec gratia est, utique nec metus nec laetitia nec maeror nec misericordia. ### English translation (Claude) Thus one who is not angry is certainly not moved by favor either, which is the opposite of anger; and if there is neither anger nor favor in him, then certainly neither fear nor joy nor grief nor pity. ### Citation (SBL) Lactantius, Ira 4.11 (CSEL 27.1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-11). ## On the Anger of God 4.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-12 - Source: CSEL 27.1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God has no emotion, he has no care or providence either. ### Latin text una est enim ratio cunctis adfectibus, una commotio, quae in deum cadere non potest. quod si nullus adfectus in deo est, quia quidquid adficitur inbecillum est, ergo nec cura ullius rei nec prouidentia est in eo. ### English translation (Claude) For all emotions have one principle, one motion, which cannot befall God. But if there is no emotion in God, because whatever is affected is weak, then there is neither care for anything nor providence in him. ### Citation (SBL) Lactantius, Ira 4.12 (CSEL 27.1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-12). ## On the Anger of God 4.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-13 - Source: CSEL 27.1:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus stopped short of the conclusion his argument required: that God does not exist. ### Latin text hucusque peruenit sapientis hominis disputatio, cetera quae secuntur obticuit, scilicet quia nec cura sit in eo nec prouidentia, ergo nec cogitationem aliquam nec sensum in eo esse ullum: quo efficitur ut non sit omnino. ita cum gradatim descendisset, in extremo gradu restitit, quia iam praecipitium uidebat. ### English translation (Claude) So far the wise man's argument went; the rest that follows he passed over in silence: namely, that since there is neither care nor providence in him, therefore there is no thought or sense of any kind in him either; from which it follows that he does not exist at all. So, having gone down step by step, he stopped on the last step, because he now saw the precipice. ### Citation (SBL) Lactantius, Ira 4.13 (CSEL 27.1:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-13). ## On the Anger of God 4.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-14 - Source: CSEL 27.1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His silence could not save him: denying God's anger ends in denying God. ### Latin text sed quid prodest reticuisse ac periculum dissimulasse? necessitas illum uel inuitum cadere coegit: dixit enim quod noluit, quia argumentum sic ordinauit, ut ad illud quod deuitabat necessario deueniret. uides igitur quo perueniat, ira sublata et deo adempta. ### English translation (Claude) But what use was it to keep silent and hide the danger? Necessity forced him to fall even against his will; for he said what he did not want to say, because he arranged his argument in such a way that he necessarily came to what he was avoiding. You see, then, where it leads when anger is removed and taken away from God. ### Citation (SBL) Lactantius, Ira 4.14 (CSEL 27.1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-14). ## On the Anger of God 4.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-15 - Source: CSEL 27.1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the wicked, hoping to sin unpunished, believe it; Lactantius turns to the third view. ### Latin text denique aut nullus id credit aut admodum pauci et quidem scelerati ac mali, qui sperant peccatis suis inpunitatem. quod si et hoc falsum esse inuenitur, nec iram in deo esse nec gratiam, ueniamus ad illud quod tertio loco positum est. ### English translation (Claude) In fact either no one believes this, or very few, and those wicked and evil men who hope for impunity for their sins. But if this too is found to be false, that there is neither anger nor favor in God, let us come to the view placed in the third position. ### Citation (SBL) Lactantius, Ira 4.15 (CSEL 27.1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-4-15). ## On the Anger of God 5.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-1 - Source: CSEL 27.1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics and others hold that God has kindness but no anger. ### Latin text Existimantur Stoici et alii nonnulli aliquanto melius de diuinitate sensisse, qui aiunt gratiam in deo esse, iram non esse. ### English translation (Claude) The Stoics and some others are thought to have held a rather better view of the divinity, who say that there is favor in God but not anger. ### Citation (SBL) Lactantius, Ira 5.1 (CSEL 27.1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-1). ## On the Anger of God 5.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-2 - Source: CSEL 27.1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their popular argument is that anger is a disturbance of mind, unworthy of the calm and holy God. ### Latin text fauorabilis admodum ac popularis oratio, non cadere in deum hanc animi pusillitatem, ut ab ullo se laesum putet qui laedi non potest, ut quieta illa et sancta maiestas concitetur perturbetur insaniat, quod est terrenae fragilitatis: iram enim commotionem mentis esse ac perturbationem, quae sit a deo aliena. ### English translation (Claude) It is a very attractive and popular argument: that this littleness of spirit does not befall God, that he should think himself injured by anyone, when he cannot be injured; that that tranquil and holy majesty should be roused, disturbed, and made mad, which belongs to earthly frailty. For anger, they say, is a commotion and disturbance of mind, which is foreign to God. ### Citation (SBL) Lactantius, Ira 5.2 (CSEL 27.1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-2). ## On the Anger of God 5.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-3 - Source: CSEL 27.1:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If anger, with its blazing eyes and trembling lips, disgraces a wise man, how much more would it disgrace God? ### Latin text quod si hominem quoque, qui modo sit sapiens et grauis, ira non deceat, siquidem cum in animum cuiusque incidit, uelut saeua tempestas tantos excitet fluctus, ut statum mentis inmutet, ardescant oculi, tremat os, lingua titubet, dentes concrepent, alternis uultum maculet nunc suffusus rubor nunc pallor albescens, quanto magis deum non deceat tam foeda mutatio? ### English translation (Claude) And if anger does not befit even a man, provided he is wise and serious, since when it falls upon anyone's mind it raises, like a savage storm, such great waves that it changes the state of the mind; the eyes blaze, the mouth trembles, the tongue stammers, the teeth chatter, and the face is stained by turns now with a flush of red, now with a whitening pallor, how much less does so foul a change befit God? ### Translation notes - The description of the angry man resembles Seneca, De ira 1.1.3–4 (uncertain). ### Citation (SBL) Lactantius, Ira 5.3 (CSEL 27.1:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-3). ## On the Anger of God 5.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-4 - Source: CSEL 27.1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An angry ruler destroys cities; an angry God, with power over all, would destroy everything. ### Latin text et si homo qui habeat imperium ac potestatem, late noceat per iram, sanguinem fundat, urbes subuertat, populos deleat, prouincias ad solitudinem redigat, quanto magis deum qui habeat totius generis humani et ipsius mundi potestatem, perditurum fuisse uniuersa credibile sit, si irasceretur? ### English translation (Claude) And if a man who has command and power does widespread harm through anger, sheds blood, overthrows cities, destroys peoples, and reduces provinces to desolation, how much more credible is it that God, who has power over the whole human race and the world itself, would have destroyed everything if he were angry? ### Citation (SBL) Lactantius, Ira 5.4 (CSEL 27.1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-4). ## On the Anger of God 5.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-5 - Source: CSEL 27.1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without anger, God would be simply gentle, gracious, and a preserver. ### Latin text abesse igitur ab eo tam magnum, tam perniciosum malum oportere. et si absit ab eo ira et concitatio, quia et deformis et noxia est, nec cuiquam male faciat, nihil aliud superesse nisi ut sit lenis tranquillus propitius beneficus conseruator. ### English translation (Claude) So great and so pernicious an evil, then, ought to be far from him. And if anger and agitation are far from him, because they are both ugly and harmful, and he does evil to no one, nothing else remains but that he is gentle, calm, gracious, beneficent, and a preserver. ### Citation (SBL) Lactantius, Ira 5.5 (CSEL 27.1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-5). ## On the Anger of God 5.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-6 - Source: CSEL 27.1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only so, they argue, could he be the common Father and the Best and Greatest. ### Latin text ita enim demum et communis omnium pater et optimus maximus dici poterit, quod expetit diuina caelestisque natura. ### English translation (Claude) For only so could he be called both the common Father of all and Best and Greatest, which the divine and heavenly nature demands. ### Translation notes - "Best and Greatest" (optimus maximus) is the traditional title of Jupiter. ### Citation (SBL) Lactantius, Ira 5.6 (CSEL 27.1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-6). ## On the Anger of God 5.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-7 - Source: CSEL 27.1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If a benefactor among men is praised as godlike, how much more should God himself be purely a benefactor? ### Latin text nam si inter homines laudabile uidetur prodesse potius quam nocere, uiuificare quam occidere, saluare quam perdere nec inmerito innocentia inter uirtutes numeratur et qui haec fecerit, diligitur praefertur ornatur benedictis omnibus uotisque celebratur. denique ob merita et beneficia deo simillimus iudicatur, quanto magis ipsum deum par est diuinis perfectisque uirtutibus praecellentem atque ab omni labe terrena submotum diuinis et caelestibus beneficiis omne genus hominum promereri? ### English translation (Claude) For if among men it seems praiseworthy to help rather than to harm, to give life rather than to kill, to save rather than to destroy, and innocence is not undeservedly counted among the virtues, and whoever has done these things is loved, preferred, honored, and celebrated with every blessing and prayer, and in the end, because of his merits and benefits, is judged most like God: how much more fitting is it that God himself, excelling in divine and perfect virtues and removed from every earthly stain, should win the gratitude of the whole human race by divine and heavenly benefits? ### Citation (SBL) Lactantius, Ira 5.7 (CSEL 27.1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-7). ## On the Anger of God 5.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-8 - Source: CSEL 27.1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This view is closer to the truth but still mistaken. ### Latin text speciose ista populariterque dicuntur et multos inliciunt ad credendum, sed qui haec sentiunt, ad ueritatem quidem propius accedunt, sed in parte labuntur naturam rei parum considerantes. ### English translation (Claude) These things are said attractively and popularly, and they lure many to believe; but those who hold this view come nearer to the truth indeed, yet slip in part, not considering sufficiently the nature of the matter. ### Citation (SBL) Lactantius, Ira 5.8 (CSEL 27.1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-8). ## On the Anger of God 5.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-9 - Source: CSEL 27.1:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God is not angry with the wicked, he cannot love the righteous; with opposites, it is both or neither. ### Latin text nam si deus non irascitur inpiis et iniustis, nec pios utique iustosque diligit. ergo constantior est error illorum qui et iram simul et gratiam tollunt. in rebus enim diuersis aut in utramque partem moueri necesse est aut in neutram. ### English translation (Claude) For if God is not angry with the impious and unjust, he certainly does not love the pious and just either. So the error of those who take away both anger and favor at once is more consistent. For in opposite things one must be moved either to both sides or to neither. ### Citation (SBL) Lactantius, Ira 5.9 (CSEL 27.1:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-9). ## On the Anger of God 5.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-10 - Source: CSEL 27.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love of the good and hatred of evil go together. ### Latin text ita qui bonos diligit, et malos odit, et qui malos non odit, nec bonos diligit, quia et diligere bonos ex odio malorum uenit et malos odisse ex bonorum caritate descendit. ### English translation (Claude) So one who loves the good hates the bad too, and one who does not hate the bad does not love the good either; because loving the good comes from hatred of the bad, and hating the bad comes down from love of the good. ### Scripture references - Ps 45:7 (44:8 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 5.10 (CSEL 27.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-10). ## On the Anger of God 5.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-11 - Source: CSEL 27.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As loving life means hating death, loving good means hating evil. ### Latin text nemo est qui amet uitam sine odio mortis, nec adpetit lucem nisi qui tenebras fugit: adeo natura ista conexa sunt, ut alterum sine altero fieri nequeat. ### English translation (Claude) There is no one who loves life without hating death, and no one seeks light except him who flees darkness: so closely are these things joined by nature that one cannot be without the other. ### Citation (SBL) Lactantius, Ira 5.11 (CSEL 27.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-11). ## On the Anger of God 5.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-12 - Source: CSEL 27.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A master rewards a good slave and punishes a bad one, so that both serve as examples to others. ### Latin text si quis dominus habet in familia seruos bonum ac malum, utique non aut ambos odit aut ambos beneficiis et honore prosequitur — quod si faciat, et iniquus et stultus est —, sed bonum et adloquitur amice et ornat et domui ac familiae suisque rebus omnibus praeficit, malum uero maledictis uerberibus nuditate fame siti conpedibus punit, ut et hic exemplo ceteris sit ad non peccandum et ille ad promerendum, ut alios metus coerceat, alios honor prouocet. ### English translation (Claude) If a master has a good slave and a bad one in his household, he certainly does not either hate both or pursue both with kindnesses and honor (if he did, he would be both unjust and foolish); but the good one he speaks to in a friendly way, honors, and puts in charge of his house and household and all his affairs, while the bad one he punishes with reproaches, blows, nakedness, hunger, thirst, and fetters, so that the latter may be an example to the rest not to sin and the former an example of deserving well, so that fear may restrain some and honor spur on others. ### Scripture references - Matt 24:45: echo, low confidence ### Citation (SBL) Lactantius, Ira 5.12 (CSEL 27.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-12). ## On the Anger of God 5.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-13 - Source: CSEL 27.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever loves also hates; some deserve love, ### Latin text qui ergo diligit. et odit, qui odit, et diligit: sunt enim qui diligi debeant. ### English translation (Claude) He, then, who loves also hates, and he who hates also loves: for there are those who ought to be loved, ### Citation (SBL) Lactantius, Ira 5.13 (CSEL 27.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-13). ## On the Anger of God 5.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-14 - Source: CSEL 27.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: and some deserve hatred; love confers good and hatred inflicts evil. ### Latin text sunt qui odio haberi. et sicut is qui diligit, confert bona in eos quos diligit, ita qui odit, inrogat mala iis quos odio habet: quod argumentum quia uerum est, dissolui nullo pacto potest. ### English translation (Claude) and there are those who ought to be held in hatred. And just as one who loves confers good things on those he loves, so one who hates inflicts evils on those he holds in hatred; and since this argument is true, it can in no way be refuted. ### Citation (SBL) Lactantius, Ira 5.14 (CSEL 27.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-14). ## On the Anger of God 5.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-15 - Source: CSEL 27.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both views are false, though the Stoics at least keep the better half; the Epicureans fall into total error. ### Latin text uana ergo et falsa est sententia eorum qui cum alterum deo tribuant, alterum detrahunt, non minus illorum qui utrumque detrahunt. sed illi, ut ostendimus, ex parte non errant, sed id quod melius est e duobus retinent, hi uero, quos ratio et ueritas argumenti huius inducit, falsa omnino sententia suscepta in maximum errorem cadunt. ### English translation (Claude) Vain and false, then, is the opinion of those who, attributing one to God, take away the other, no less than that of those who take away both. But the former, as we have shown, are not wrong in part, but keep the better of the two; while the latter, led on by the logic and truth of this argument, fall into the greatest error, having taken up a wholly false opinion. ### Translation notes - The angle brackets mark a word supplied by the editor. ### Citation (SBL) Lactantius, Ira 5.15 (CSEL 27.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-15). ## On the Anger of God 5.16 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-16 - Source: CSEL 27.1:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus should have argued the other way: since God shows favor, he must also be angry. ### Latin text non enim sic oportebat eos argumentari: quia deus non irascitur, ergo nec gratia commouetur, sed ita: quia gratia deus mouetur, ergo et irascitur. si enim certum et indubitatum fuisset non irasci deum, tunc ad illud alterum ueniri esset necesse. ### English translation (Claude) For they ought not to have argued thus: “Since God is not angry, therefore he is not moved by favor either”; but thus: “Since God is moved by favor, therefore he is also angry.” For if it had been certain and beyond doubt that God is not angry, then one would necessarily have come to that other conclusion. ### Translation notes - The angle brackets mark letters supplied by the editor. ### Citation (SBL) Lactantius, Ira 5.16 (CSEL 27.1:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-16). ## On the Anger of God 5.17 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-17 - Source: CSEL 27.1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One should reason from the certain (God's kindness) to the uncertain (his anger), not the reverse. ### Latin text cum autem magis sit ambiguum de ira, paene manifestum de gratia, absurdum est ex incerto certum uelle subuertere, cum sit promptius de certis incerta firmare. ### English translation (Claude) But since the matter of anger is more doubtful, and that of favor almost manifest, it is absurd to want to overturn the certain from the uncertain, when it is readier to confirm the uncertain from the certain. ### Citation (SBL) Lactantius, Ira 5.17 (CSEL 27.1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-5-17). ## On the Anger of God 6.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-6-1 - Source: CSEL 27.1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the other views fail, the truth must be the one no philosopher defended: God shows favor and therefore also anger. ### Latin text Hae sunt de deo philosophorum sententiae, aliud praeterea nihil quisquam dixit. quod si haec quae dicta sunt, falsa esse deprehendimus, unum illud extremum superest in quo solo possit ueritas inueniri, quod a philosophis nec susceptum est umquam nec aliquando defensum, consequens esse ut irascatur deus, quoniam gratia commouetur. ### English translation (Claude) These are the opinions of the philosophers about God; no one has said anything else besides. And if we find the things that have been said to be false, that one last view remains in which alone the truth can be found, which the philosophers have never taken up or at any time defended: that it follows that God is angry, since he is moved by favor. ### Citation (SBL) Lactantius, Ira 6.1 (CSEL 27.1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-6-1). ## On the Anger of God 6.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-6-2 - Source: CSEL 27.1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This is the hinge of religion: without favor God deserves no honor, and without anger no fear. ### Latin text haec tuenda nobis et adserenda sententia est: in eo enim summa omnis et cardo religionis pietatisque uersatur. nam neque honos ullus deberi potest deo, si nihil praestat colenti, nec ullus metus, si non irascitur non colenti. ### English translation (Claude) This opinion must be maintained and asserted by us: for on it turns the whole sum and hinge of religion and piety. For neither can any honor be owed to God if he gives nothing to him who worships, nor any fear if he is not angry with him who does not worship. ### Citation (SBL) Lactantius, Ira 6.2 (CSEL 27.1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-6-2). ## On the Anger of God 7.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-1 - Source: CSEL 27.1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers have erred much, but none ever said that man is no different from the beasts. ### Latin text Cum saepe philosophi per ignorantiam ueritatis a ratione desciuerint atque in errores inciderint inextricabiles — id enim solet his euenire quod uiatori uiam nescienti et non fatenti se ignorare, ut uagetur, dum percontari obuios erubescit —, illud tamen nullus philosophus adseruit umquam, nihil inter hominem ac pecudes interesse. ### English translation (Claude) Although the philosophers, through ignorance of the truth, have often departed from reason and fallen into inextricable errors (for the same thing usually happens to them as to a traveler who does not know the way and will not admit that he does not know it, so that he wanders about while he is ashamed to ask those he meets), yet no philosopher ever asserted that there is no difference between man and the beasts. ### Citation (SBL) Lactantius, Ira 7.1 (CSEL 27.1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-1). ## On the Anger of God 7.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-2 - Source: CSEL 27.1:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only ignorant, beastlike men who want to live for pleasure say they are no different from animals. ### Latin text nec omnino quisquam, qui modo uel leuiter sapiens uideri uellet, rationale animal cum mutis et inrationabilibus coaequauit: quod faciunt quidam inperiti atque ipsis pecudibus similes, qui cum uentri ac uoluptati se uelint tradere, aiunt eadem ratione se natos qua uniuersa quae spirant; quod dici ab homine fas non est. ### English translation (Claude) Nor indeed has anyone who wished to seem even slightly wise made the rational animal equal to the dumb and irrational ones. This is done by certain ignorant men, like the beasts themselves, who, wishing to give themselves up to the belly and to pleasure, say they were born on the same principle as all things that breathe: which it is not right for a man to say. ### Citation (SBL) Lactantius, Ira 7.2 (CSEL 27.1:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-2). ## On the Anger of God 7.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-3 - Source: CSEL 27.1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone can see that there is something divine in man. ### Latin text quis enim tam indoctus ut nesciat, quis tam inprudens ut non sentiat inesse aliquid in homine diuini? ### English translation (Claude) For who is so unlearned as not to know, who so imprudent as not to perceive, that there is something divine in man? ### Citation (SBL) Lactantius, Ira 7.3 (CSEL 27.1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-3). ## On the Anger of God 7.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-4 - Source: CSEL 27.1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even man's upright body shows he is not a beast, whose nature is bent toward the ground. ### Latin text nondum uenio ad uirtutes animi et ingenii, quibus homini cum deo manifesta cognatio est: nonne ipsius corporis status et oris figura declarat non esse nos cum mutis pecudibus aequales? illarum natura in humum pabulumque prostrata est nec habet quicquam commune cum caelo, quod non intuetur. ### English translation (Claude) I do not yet come to the virtues of the soul and intellect, by which man has a manifest kinship with God: does not the very posture of the body and the shape of the face declare that we are not equal with the dumb beasts? Their nature is bent down toward the ground and their fodder and has nothing in common with heaven, which it does not look upon. ### Citation (SBL) Lactantius, Ira 7.4 (CSEL 27.1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-4). ## On the Anger of God 7.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-5 - Source: CSEL 27.1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Upright man looks toward heaven, and his reason recognizes God's reason. ### Latin text homo autem recto statu, ore sublimi ad contemplationem mundi excitatus confert cum deo uultum et rationem ratio cognoscit. ### English translation (Claude) But man, raised up with upright posture and lofty face to the contemplation of the world, compares his countenance with God, and reason recognizes reason. ### Extrabiblical texts - Ovid, Metam. 1.84–86 (Ovid): echo, low confidence ### Translation notes - Compare Ovid, Metam. 1.84–86, and Lactantius, Opif. 8.2. ### Citation (SBL) Lactantius, Ira 7.5 (CSEL 27.1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-5). ## On the Anger of God 7.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-6 - Source: CSEL 27.1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Cicero says, man alone knows God; religion is the chief, perhaps only, difference between men and beasts. ### Latin text propterea nullum est animal, ut ait Cicero, praeter hominem quod habeat notitiam aliquam dei. solus enim sapientia instructus est, ut religionem solus intellegat, et haec est hominis atque mutorum uel praecipua uel sola distantia. ### English translation (Claude) Therefore there is no animal, as Cicero says, except man that has any knowledge of God. For he alone is furnished with wisdom so that he alone may understand religion; and this is either the chief or the only difference between man and the dumb animals. ### Extrabiblical texts - Cicero, Leg. 1.24 (Cicero): allusion, high confidence ### Translation notes - Cicero, Leg. 1.24. ### Citation (SBL) Lactantius, Ira 7.6 (CSEL 27.1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-6). ## On the Anger of God 7.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-7 - Source: CSEL 27.1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals have something like speech: they recognize, quarrel with, and greet one another by sounds. ### Latin text nam cetera quae uidentur esse homini propria, etsi non sunt talia in mutis, tamen similia uideri possunt. proprius est homini sermo, est tamen et in illis quaedam similitudo sermonis. nam et dinoscunt inuicem se uocibus et cum irascuntur, edunt sonum iurgio similem et cum se ex interuallo uident, gratulandi officium uoce declarant. ### English translation (Claude) For the other things that seem proper to man, though they are not such in the dumb animals, can nevertheless seem similar. Speech is proper to man, yet there is in them also a certain likeness of speech. For they recognize one another by their voices, and when they are angry they give out a sound like quarreling, and when they see one another after an interval, they declare the courtesy of greeting by their voice. ### Citation (SBL) Lactantius, Ira 7.7 (CSEL 27.1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-7). ## On the Anger of God 7.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-8 - Source: CSEL 27.1:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their sounds, meaningless to us, are words to them. ### Latin text nobis quidem uoces eorum uidentur inconditae sicut et illis fortasse nostrae, sed ipsis quia se intellegunt, uerba sunt. denique in omni adfectu certas uoces notis exprimunt quibus habitum mentis ostendant. ### English translation (Claude) To us their voices seem inarticulate, as perhaps ours do to them; but to them, since they understand one another, they are words. In fact, in every emotion they express fixed sounds as signs by which they show the state of their mind. ### Citation (SBL) Lactantius, Ira 7.8 (CSEL 27.1:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-8). ## On the Anger of God 7.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-9 - Source: CSEL 27.1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals too show signs of joy that resemble laughter. ### Latin text risus quoque est homini proprius et tamen uidemus in aliis animalibus quaedam signa laetitiae, cum ad lusum gestiunt, aures demulcent, rictum contrahunt, frontem serenant, oculos in lasciuiam resoluunt. ### English translation (Claude) Laughter too is proper to man, and yet we see in other animals certain signs of joy, when they frisk about in play, lay back their ears, draw back their mouths, smooth their brows, and relax their eyes in playfulness. ### Citation (SBL) Lactantius, Ira 7.9 (CSEL 27.1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-9). ## On the Anger of God 7.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-10 - Source: CSEL 27.1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some animals show foresight, digging extra exits from their dens. ### Latin text quid tam homini proprium quam ratio et prouidentia futuri? atquin sunt animalia quae latibulis suis diuersos et plures exitus pandant, ut si quod periculum inciderit, fuga pateat obsessis: quod non facerent, nisi inesset illis intellegentia et cogitatio. ### English translation (Claude) What is so proper to man as reason and foresight of the future? And yet there are animals that open several different exits from their dens, so that if any danger arises, escape may lie open to the besieged: which they would not do unless there were understanding and thought in them. ### Citation (SBL) Lactantius, Ira 7.10 (CSEL 27.1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-10). ## On the Anger of God 7.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-11 - Source: CSEL 27.1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ants and bees, as Virgil says, store up food for winter. ### Latin text alia prouident in futurum, ut ingentem formicae farris aceruum cum populant hiemis memores tectoque reponunt, ut apes, quae patriam solae et certos nouere penates uenturaeque hiemis memores aestate laborem experiuntur et in medium quaesita reponunt. ### English translation (Claude) Others provide for the future, as ants, “when they plunder a huge heap of grain, mindful of winter, and store it under their roof”; as bees, which “alone know a fatherland and a fixed home, and, mindful of the winter to come, undergo labor in summer and store up their gains for the common stock.” ### Scripture references - Prov 6:6: echo, low confidence ### Extrabiblical texts - Virgil, Aen. 4.402–403 (Virgil): quotation, high confidence - Virgil, Georg. 4.155–157 (Virgil): quotation, high confidence ### Translation notes - The quotations are Virgil, Aen. 4.402–403 and Georg. 4.155–157. ### Citation (SBL) Lactantius, Ira 7.11 (CSEL 27.1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-11). ## On the Anger of God 7.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-12 - Source: CSEL 27.1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals share a likeness of every human trait except religion, which is found in man alone. ### Latin text longum est si exsequi uelim quae a singulis generibus animalium fieri soleant humanae sollertiae simillima. quod si horum omnium quae adscribi homini solent, in mutis quoque deprehenditur similitudo, apparet solam esse religionem cuius in mutis nec uestigium aliquod nec ulla suspicio inueniri potest. ### English translation (Claude) It would be long if I wished to go through the things that each kind of animal usually does, most like human skill. But if a likeness of all these things usually ascribed to man is found in the dumb animals too, it is plain that religion alone is the thing of which no trace and no hint can be found in the dumb animals. ### Citation (SBL) Lactantius, Ira 7.12 (CSEL 27.1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-12). ## On the Anger of God 7.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-13 - Source: CSEL 27.1:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Righteousness, which includes the worship of God, belongs to man alone; without it he lives like a beast in human shape. ### Latin text religionis est propria iustitia, quae nullum aliud animal attingit. homo enim solus inpertit, cetera sibi conciliata sunt. iustitiae autem dei cultus adscribitur: quem qui non suscipit, hic a natura hominis alienus uitam pecudum sub humana specie uiuet. ### English translation (Claude) Righteousness is proper to religion, and no other animal attains it. For man alone shares; the other animals are attached only to themselves. And the worship of God is counted as part of righteousness; whoever does not take it up is estranged from the nature of man and will live the life of a beast under human form. ### Citation (SBL) Lactantius, Ira 7.13 (CSEL 27.1:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-13). ## On the Anger of God 7.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-14 - Source: CSEL 27.1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since knowing God is what sets man apart, human nature cannot be mistaken in it. ### Latin text cum uero a ceteris animalibus hoc paene solo differamus, quod soli omnium diuinam uim potestatemque sentimus, in illis autem nullus sit intellectus dei, certe illud fieri non potest ut in hoc uel muta plus sapiant uel humana natura desipiat, cum homini ob sapientiam et cuncta quae spirant et omnis rerum natura subiecta sit. ### English translation (Claude) But since we differ from the other animals almost in this alone, that we alone of all perceive the divine force and power, while in them there is no understanding of God, it surely cannot be that in this the dumb animals are wiser or human nature foolish, since because of wisdom all things that breathe and the whole of nature have been made subject to man. ### Citation (SBL) Lactantius, Ira 7.14 (CSEL 27.1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-14). ## On the Anger of God 7.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-15 - Source: CSEL 27.1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since knowledge of God is man's distinctive mark, religion cannot be abolished. ### Latin text quare si ratio, si uis hominis hoc praecellit et superat ceteras animantes, quod solus notitiam dei capit, apparet religionem nullo modo posse dissolui. ### English translation (Claude) Therefore, if man's reason and power surpass and excel the other living creatures in this, that he alone receives the knowledge of God, it is clear that religion can in no way be dissolved. ### Citation (SBL) Lactantius, Ira 7.15 (CSEL 27.1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-7-15). ## On the Anger of God 8.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-1 - Source: CSEL 27.1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Religion collapses if we accept Epicurus's view, voiced by Lucretius, that the gods live apart, untouched by our service or by anger. ### Latin text Dissoluitur autem religio, si credamus Epicuro illa dicenti: omnis enim per se diuum natura necesse est inmortali aeuo summa cum pace fruatur semota a nostris rebus seiunctaque longe. nam priuata dolore omni, priuata periclis, ipsa suis pollens opibus, nil indiga nostri, nec bene promeritis capitur neque tangitur ira. ### English translation (Claude) But religion is dissolved if we believe Epicurus when he says: “For the whole nature of the gods must of itself enjoy immortal life in the deepest peace, removed and separated far from our affairs. For, free from all pain, free from dangers, strong in its own resources, needing nothing from us, it is neither won by good service nor touched by anger.” ### Extrabiblical texts - Lucretius, 1.44–49 (Lucretius, On the Nature of Things): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Translation notes - The quotation is Lucretius 1.44–49 (= 2.646–651), put in Epicurus's mouth. ### Citation (SBL) Lactantius, Ira 8.1 (CSEL 27.1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-1). ## On the Anger of God 8.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-2 - Source: CSEL 27.1:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God gives nothing in return, all worship and offerings are foolish. ### Latin text quae cum dicit, utrum aliquem cultum deo putat esse tribuendum an euertit omnem religionem? si enim deus nihil cuiquam boni tribuit, si colentis obsequio nullam gratiam refert, quid tam uanum, tam stultum quam templa aedificare, sacrificia facere, dona conferre, rem familiarem minuere, ut nihil adsequamur? ### English translation (Claude) When he says this, does he think any worship should be paid to God, or does he overturn all religion? For if God gives no good to anyone, if he returns no favor for the obedience of the worshiper, what is so empty, so foolish, as to build temples, offer sacrifices, bring gifts, and diminish our estates, only to gain nothing? ### Citation (SBL) Lactantius, Ira 8.2 (CSEL 27.1:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-2). ## On the Anger of God 8.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-3 - Source: CSEL 27.1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Cicero says, a god who cares for no one deserves only a farewell, since he can be gracious to no one. ### Latin text at enim naturam excellentem honorari oportet. quis honos deberi potest nihil curanti et ingrato? an aliqua ratione obstricti esse possumus ei qui nihil habeat commune nobiscum? deus inquit Cicero si talis est ut nulla gratia, nulla hominum caritate teneatur, ualeat. quid enim dicam propitius sit? esse enim propitius potest nemini. quid contemptius dici potuit in deum? ### English translation (Claude) “But an excellent nature ought to be honored.” What honor can be owed to one who cares for nothing and is ungrateful? Or can we be bound by any obligation to one who has nothing in common with us? “If God,” says Cicero, “is such that he is held by no favor, no love of men, farewell to him. For why should I say, ‘May he be gracious’? He can be gracious to no one.” What more contemptuous thing could be said of God? ### Extrabiblical texts - Cicero, Nat. d. 1.124 (Cicero): quotation, high confidence ### Translation notes - Cicero, Nat. d. 1.124. ### Citation (SBL) Lactantius, Ira 8.3 (CSEL 27.1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-3). ## On the Anger of God 8.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-4 - Source: CSEL 27.1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such a god might as well depart, since he helps no one. ### Latin text ualeat inquit, id est abeat ac recedat, quandoquidem prodesse nulli potest. ### English translation (Claude) “Farewell to him,” he says; that is, let him go away and withdraw, since he can help no one. ### Citation (SBL) Lactantius, Ira 8.4 (CSEL 27.1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-4). ## On the Anger of God 8.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-5 - Source: CSEL 27.1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God does not care, nothing stops us from secret crime whenever we can escape the law. ### Latin text quod si negotium deus nec habet nec exhibet, cur ergo non delinquamus, quotiens hominum conscientiam fallere licebit ac leges publicas circumscribere? ubicumque nobis latendi occasio adriserit, consulamus rei, auferamus aliena uel sine cruore uel etiam cum sanguine, si praeter leges nihil est amplius quod uerendum sit. ### English translation (Claude) But if God neither has business nor causes it, why then should we not do wrong whenever we can escape men's notice and get round the public laws? Wherever a chance of hiding smiles on us, let us look to our own interest, let us take what belongs to others, either without bloodshed or even with blood, if beyond the laws there is nothing more to be feared. ### Translation notes - "Neither has business nor causes it" echoes Epicurus's maxim quoted at 4.2. ### Citation (SBL) Lactantius, Ira 8.5 (CSEL 27.1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-5). ## On the Anger of God 8.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-6 - Source: CSEL 27.1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus's view destroys religion, and with it the order of life. ### Latin text haec dum sentit Epicurus, religionem funditus delet: qua sublata confusio ac perturbatio uitae sequetur. ### English translation (Claude) In holding these views Epicurus destroys religion utterly; and when it is taken away, confusion and disorder of life will follow. ### Citation (SBL) Lactantius, Ira 8.6 (CSEL 27.1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-6). ## On the Anger of God 8.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-7 - Source: CSEL 27.1:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Religion rests on fear, and there is no fear of a God who is never angry. ### Latin text quod si religio tolli non potest, ut et sapientiam, qua distamus a beluis, et iustitiam retineamus. qua communis uita sit tutior, quomodo religio ipsa sine metu teneri aut custodiri potest? quod enim non metuitur, contemnitur, quod contemnitur, utique non colitur. ita fit ut religio et maiestas et honor metu constet, metus autem non est ubi nullus irascitur. ### English translation (Claude) But if religion cannot be taken away, so that we may keep both wisdom, by which we differ from the beasts, and righteousness, by which common life is safer, how can religion itself be held or guarded without fear? For what is not feared is despised, and what is despised is certainly not worshiped. So it comes about that religion, majesty, and honor rest on fear; but there is no fear where no one is angry. ### Citation (SBL) Lactantius, Ira 8.7 (CSEL 27.1:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-7). ## On the Anger of God 8.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-8 - Source: CSEL 27.1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without religion life fills with crime; conscience restrains us when we believe God sees our deeds and hears our thoughts. ### Latin text siue igitur gratiam deo siue iram siue utrumque detraxeris, religionem tolli necesse est, sine qua uita hominum stultitia scelere inmanitate conpletur. multum enim refrenat homines conscientia, si credamus nos in conspectu dei uiuere, si non tantum quae gerimus uideri desuper, sed etiam quae cogitamus aut loquimur audiri a deo putemus. ### English translation (Claude) Whether, then, you take away favor from God, or anger, or both, religion must be removed, and without it the life of men is filled with folly, crime, and savagery. For conscience restrains men greatly if we believe that we live in the sight of God, if we think that not only what we do is seen from above, but also what we think or say is heard by God. ### Scripture references - Heb 4:13: echo, low confidence ### Citation (SBL) Lactantius, Ira 8.8 (CSEL 27.1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-8). ## On the Anger of God 8.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-9 - Source: CSEL 27.1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some say belief in God is merely useful, a terror from above to restrain secret sin. ### Latin text at enim prodest id credere, ut quidam putant, non ueritatis gratia, sed utilitatis, quoniam leges conscientiam punire non possunt, nisi aliquis desuper terror inpendeat ad cohibenda peccata. ### English translation (Claude) “But it is useful to believe this,” as some think, “not for the sake of truth but of utility, since the laws cannot punish conscience unless some terror hangs over from above to restrain sins.” ### Citation (SBL) Lactantius, Ira 8.9 (CSEL 27.1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-9). ## On the Anger of God 8.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-10 - Source: CSEL 27.1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On that view all religion is an invention of wise men to keep order; Lactantius will answer briefly. ### Latin text falsa est igitur omnis religio et diuinitas nulla est, sed a uiris prudentibus uniuersa conficta sunt, quo rectius innocentiusque uiuatur. magna haec et a materia quam proposuimus aliena quaestio est, sed quia necessario incidit, debet quamuis breuiter attingi. ### English translation (Claude) “All religion, then, is false, and there is no divinity; everything was made up by prudent men so that life might be lived more rightly and innocently.” This is a great question and foreign to the subject we have proposed; but since it necessarily arises, it ought to be touched on, however briefly. ### Translation notes - The view that religion was invented by lawgivers is ascribed to Critias (Sisyphus fragment) and reported by Cicero, Nat. d. 1.118. ### Citation (SBL) Lactantius, Ira 8.10 (CSEL 27.1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-8-10). ## On the Anger of God 9.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-1 - Source: CSEL 27.1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The early philosophers agreed on providence until Protagoras said he did not know whether there were gods. ### Latin text Cum sententiae philosophorum prioris temporis de prouidentia consensissent nec ulla esset dubitatio quin mundus. a deo et ratione esset instructus et ratione regeretur, primus omnium Protagoras extitit temporibus Socratis qui sibi diceret non liquere utrum esset aliqua diuinitas necne. ### English translation (Claude) Although the opinions of the philosophers of former times had agreed about providence, and there was no doubt that the world was furnished by God and by reason and was ruled by reason, Protagoras, in the time of Socrates, was the first of all to arise who said that it was not clear to him whether there was any divinity or not. ### Translation notes - Compare Cicero, Nat. d. 1.63. ### Citation (SBL) Lactantius, Ira 9.1 (CSEL 27.1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-1). ## On the Anger of God 9.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-2 - Source: CSEL 27.1:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Athenians exiled Protagoras and burned his books; his uncertainty needs no refutation. ### Latin text quae disputatio eius adeo inpia et contra ueritatem et religionem iudicata est, ut et ipsum Athenienses expulerint suis finibus et libros eius in contione [quibus haec continebantur] exusserint. de cuius sententia non est opus disputare, quia nihil certi pronuntiauit. ### English translation (Claude) This disputation of his was judged so impious and contrary to truth and religion that the Athenians both banished him from their territory and burned his books in the assembly. There is no need to dispute his opinion, because he pronounced nothing certain. ### Translation notes - The words in square brackets in the edition (quibus haec continebantur, "in which these things were contained") are marked for deletion and are left out. ### Citation (SBL) Lactantius, Ira 9.2 (CSEL 27.1:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-2). ## On the Anger of God 9.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-3 - Source: CSEL 27.1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates, Plato, the Stoics, and the Peripatetics all affirmed providence. ### Latin text post haec Socrates ipse et auditor eius Plato et qui de schola Platonis tamquam riuuli diuersas in partes profluxerunt, Stoici et Peripatetici, in eadem fuere sententia qua priores. ### English translation (Claude) After these, Socrates himself and his hearer Plato, and those who flowed out from the school of Plato like streams in different directions, the Stoics and Peripatetics, were of the same opinion as their predecessors. ### Citation (SBL) Lactantius, Ira 9.3 (CSEL 27.1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-3). ## On the Anger of God 9.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-4 - Source: CSEL 27.1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus admitted a god but denied providence, making the world a chance clumping of atoms, which is self-contradictory. ### Latin text postea uero Epicurus deum quidem esse dixit, quia necesse sit esse aliquid in mundo praestans et eximium et beatum, prouidentiam tamen nullam: itaque mundum ipsum nec ratione ulla nec arte nec fabrica instructum, sed naturam rerum quibusdam minutis seminibus et insecabilibus conglobatam. quo quid repugnantius dici possit non uideo. ### English translation (Claude) But later Epicurus said that God indeed exists, because there must be something in the world that is excellent, outstanding, and blessed, but that there is no providence: and so the world itself was not furnished by any reason, art, or workmanship, but the nature of things was rolled together out of certain tiny and indivisible seeds. I do not see what more self-contradictory thing could be said. ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Citation (SBL) Lactantius, Ira 9.4 (CSEL 27.1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-4). ## On the Anger of God 9.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-5 - Source: CSEL 27.1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A God must know past, present, and future; that is providence. ### Latin text etenim si est deus, utique prouidens est ut deus nec aliter ei potest diuinitas tribui, nisi et praeterita teneat et praesentia sciat et futura prospiciat. ### English translation (Claude) For if there is a God, he certainly has foresight, as God; nor can divinity be attributed to him in any other way, unless he both holds the past, knows the present, and foresees the future. ### Citation (SBL) Lactantius, Ira 9.5 (CSEL 27.1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-5). ## On the Anger of God 9.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-6 - Source: CSEL 27.1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God and providence stand or fall together. ### Latin text cum igitur prouidentiam sustulit, etiam deum negauit esse. cum autem deum esse professus est, et prouidentiam simul esse concessit: alterum enim sine altero nec esse prorsus nec intellegi potest. ### English translation (Claude) When, therefore, he took away providence, he also denied that God exists; but when he professed that God exists, he conceded at the same time that providence exists: for the one can neither exist nor be understood at all without the other. ### Citation (SBL) Lactantius, Ira 9.6 (CSEL 27.1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-6). ## On the Anger of God 9.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-7 - Source: CSEL 27.1:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later, Diagoras and Theodorus, lacking anything new to say, denied God altogether, against all their predecessors. ### Latin text uerum his postea temporibus quibus iam philosophia defloruerat, extitit Melius quidam Diagoras qui nullum esse omnino deum diceret, ob eamque sententiam nominatus est atheus, item Cyrenaeus Theodorus, et ambo quia nihil noui poterant reperire omnibus iam dictis et inuentis, maluerunt contra ueritatem id negare in quo priores uniuersi sine ambiguitate consenserant. hi sunt qui tot saeculis, tot ingeniis adsertam atque defensam prouidentiam calumniati sunt. ### English translation (Claude) But in later times, when philosophy had already lost its bloom, there arose a certain Diagoras of Melos, who said there was no god at all, and for that opinion was named “the atheist”; likewise Theodorus of Cyrene. Both of them, because they could find nothing new, everything having already been said and discovered, preferred, against the truth, to deny that on which all their predecessors had agreed without ambiguity. These are the men who slandered the providence asserted and defended through so many ages and by so many minds. ### Translation notes - Compare Cicero, Nat. d. 1.2 and 1.63. ### Citation (SBL) Lactantius, Ira 9.7 (CSEL 27.1:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-7). ## On the Anger of God 9.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-8 - Source: CSEL 27.1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These atheists can be refuted by reason and authority, but briefly. ### Latin text quid ergo? utrumne istos minutos et inertes philosophos ratione an uero auctoritate praestantium uirorum refellemus an potius utroque? sed properandum est. ne longius a materia deuagetur oratio. ### English translation (Claude) What then? Shall we refute these petty and idle philosophers by reason, or by the authority of eminent men, or rather by both? But we must hurry, lest the discussion wander too far from its subject. ### Citation (SBL) Lactantius, Ira 9.8 (CSEL 27.1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/1-1/#p-9-8). ## On the Anger of God 10.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-1 - Source: CSEL 27.1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who deny providence say the world arose either from atoms colliding at random or from a mindless nature, as Strato held. ### Latin text Qui nolunt diuina prouidentia factum esse mundum. aut principiis inter se temere coeuntibus dicunt esse concretum aut repente natura extitisse, naturam uero, ut Straton ait, habere in se uim gignendi et minuendi, sed eam nec sensum habere ullum nec figuram, ut intellegamus omnia quasi sua sponte esse generata, nullo artifice nec auctore. ### English translation (Claude) Those who will not have it that the world was made by divine providence say either that it was compacted from first principles coming together at random, or that it arose suddenly by nature; and that nature, as Strato says, has in itself the power of producing and diminishing, but has neither any sense nor form, so that we are to understand that all things were generated as it were of their own accord, with no craftsman and no author. ### Translation notes - Strato of Lampsacus; compare Cicero, Acad. 2.121 and Nat. d. 1.35. ### Citation (SBL) Lactantius, Ira 10.1 (CSEL 27.1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-1). ## On the Anger of God 10.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-2 - Source: CSEL 27.1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both views are empty; ignorance of the truth breeds such inventions. ### Latin text utrumque uanum et inpossibile. sed hoc euenit ignorantibus ueritatem, ut quiduis potius excogitent quam id sentiant quod ratio deposcit. ### English translation (Claude) Both are empty and impossible. But this happens to those who do not know the truth: they devise anything rather than hold what reason demands. ### Citation (SBL) Lactantius, Ira 10.2 (CSEL 27.1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-2). ## On the Anger of God 10.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-3 - Source: CSEL 27.1:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one has ever seen the atoms; Leucippus, who invented them, said things no sick man would rave. ### Latin text primum minuta illa semina, quorum concursu fortuito cohaesisse mundum locuntur, ubi aut unde sint quaero. quis illa uidit umquam? quis sensit? quis audiuit? an solus Leucippus oculos habuit? solus mentem? qui profecto solus omnium caecus et excors fuit, qui ea loqueretur quae nec aeger quisquam delirare nec dormiens posset somniare. ### English translation (Claude) First, I ask where or whence those tiny seeds are, by whose chance collision they say the world cohered. Who ever saw them? Who felt them? Who heard them? Or did Leucippus alone have eyes? Alone a mind? He surely was of all men the only one blind and senseless, who said things that no sick man could rave in delirium nor anyone dream in sleep. ### Citation (SBL) Lactantius, Ira 10.3 (CSEL 27.1:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-3). ## On the Anger of God 10.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-4 - Source: CSEL 27.1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leucippus rejected the four elements and posited invisible first principles. ### Latin text quattuor elementis constare omnia philosophi ueteres disserebant. ille noluit, ne alienis uestigiis uideretur insistere, sed ipsorum elementorum alia uoluit esse primordia quae nec uideri possent nec tangi nec ulla corporis parte sentiri. ### English translation (Claude) The ancient philosophers argued that all things consist of four elements. He would not have it, lest he seem to tread in others' footsteps; but he held that the elements themselves had other first beginnings, which could be neither seen nor touched nor perceived by any part of the body. ### Citation (SBL) Lactantius, Ira 10.4 (CSEL 27.1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-4). ## On the Anger of God 10.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-5 - Source: CSEL 27.1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leucippus called them atoms, uncuttable, and gave them different shapes to explain variety. ### Latin text tam minuta sunt inquit ut nulla sit acies ferri tam subtilis qua secari ac diuidi possint. unde illis nomen inposuit atomorum. sed occurrebat ei quod, si una esset omnibus eademque natura, non possent res efficere diuersas tanta uarietate quantam uidemus inesse mundo. dixit ergo esse leuia et aspera et rotunda et angulata et hamata. ### English translation (Claude) “They are so tiny,” he says, “that there is no edge of iron so fine that they could be cut and divided by it.” Hence he gave them the name of atoms. But it occurred to him that if all had one and the same nature, they could not produce things as diverse, with so great a variety as we see in the world. So he said they are smooth and rough and round and angular and hooked. ### Citation (SBL) Lactantius, Ira 10.5 (CSEL 27.1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-5). ## On the Anger of God 10.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-6 - Source: CSEL 27.1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The theory hardly deserves refutation, but Lactantius will answer it. ### Latin text quanto melius fuerat tacere quam in usus tam miserabiles, tam inanes habere linguam! equidem uereor ne non minus delirare uideatur qui haec putet refellenda, respondeamus tamen uelut aliquid dicenti. ### English translation (Claude) How much better it would have been to keep silent than to have a tongue for such miserable, such empty uses! Indeed I fear that one who thinks these things need refuting may seem no less mad; yet let us answer as though he were saying something. ### Citation (SBL) Lactantius, Ira 10.6 (CSEL 27.1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-6). ## On the Anger of God 10.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-7 - Source: CSEL 27.1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Smooth, round atoms could not stick together, any more than millet grains. ### Latin text si leuia sunt et rotunda, utique non possunt inuicem se adprehendere, ut aliquod corpus efficiant, ut si quis milium uelit in unam coagmentationem constringere, lenitudo ipsa granorum in massam coire non sinat. ### English translation (Claude) If they are smooth and round, they certainly cannot grasp one another so as to form any body; just as, if someone wished to bind millet into one mass, the very smoothness of the grains would not allow them to come together into a lump. ### Citation (SBL) Lactantius, Ira 10.7 (CSEL 27.1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-7). ## On the Anger of God 10.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-8 - Source: CSEL 27.1:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But hooked or angular atoms could be cut, and so would not be atoms, and would be visible. ### Latin text sin aspera et angulata sunt et hamata, ut possint cohaerescere, diuidua ergo et secabilia sunt; hamos enim necesse est et angulos eminere, ut possint amputari. ita quod amputari ac diuelli potest, et uideri poterit et teneri. ### English translation (Claude) But if they are rough and angular and hooked, so that they can cohere, then they are divisible and can be cut; for hooks and angles must stick out, so that they can be cut off. And so what can be cut off and torn apart can also be seen and held. ### Citation (SBL) Lactantius, Ira 10.8 (CSEL 27.1:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-8). ## On the Anger of God 10.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-9 - Source: CSEL 27.1:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists say atoms dance in the void like dust in sunlight and form everything, even the world. ### Latin text haec inquit per inane inrequietis motibus uolitant et huc atque illuc feruntur, sicut pulueris minutias uidemus in sole, cum per fenestram radios ac lumen inmiserit. ex his arbores et herbae et fruges omnes oriuntur, ex his animalia et aqua et ignis et uniuersa gignuntur et rursum in eadem resoluuntur. ferri hoc potest, quamdiu de rebus paruis agitur. ex his etiam mundus concretus est. ### English translation (Claude) “These,” he says, “flit through the void with restless motions and are carried hither and thither, as we see tiny specks of dust in the sun when it has sent its rays and light through a window. From these arise trees and plants and all crops, from these animals and water and fire and all things are produced, and again they are dissolved into the same.” This can be borne as long as it is a question of small things. “From these the world too was compacted.” ### Extrabiblical texts - Lucretius, 2.114–124 (Lucretius, On the Nature of Things): allusion, medium confidence ### Translation notes - The dust image is in Lucretius 2.114–124. ### Citation (SBL) Lactantius, Ira 10.9 (CSEL 27.1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-9). ## On the Anger of God 10.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-10 - Source: CSEL 27.1:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists even claimed there are countless worlds. ### Latin text inpleuit numerum perfectae insaniae, nihil uidetur ulterius adici posse, sed inuenit tamen ille quod adderet. quoniam omne inquit infinitum est nec potest quicquam uacare, necesse est ergo innumerabiles esse mundos. ### English translation (Claude) He has completed the measure of perfect madness; nothing more, it seems, could be added. But he nevertheless found something to add. “Since all is infinite,” he says, “and nothing can be empty, it follows that there are innumerable worlds.” ### Citation (SBL) Lactantius, Ira 10.10 (CSEL 27.1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-10). ## On the Anger of God 10.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-11 - Source: CSEL 27.1:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where did the atoms come from, and what supplied enough of them for countless worlds? ### Latin text quae tanta uis fuerat atomorum, ut moles tam inaestimabiles ex tam minutis conglobarentur? ac primum requiro quae sit istorum seminum uel ratio uel origo. si enim ex illis sunt omnia, ipsa igitur unde esse dicemus? quae natura tantam copiam ad efficiendos et innumerabiles mundos subministrauit? ### English translation (Claude) What great force did the atoms have, that such inestimable masses should be rolled together from things so tiny? And first I ask what is the principle or origin of these seeds. For if all things are from them, where shall we say they themselves come from? What nature supplied so great an abundance to make even innumerable worlds? ### Citation (SBL) Lactantius, Ira 10.11 (CSEL 27.1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-11). ## On the Anger of God 10.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-12 - Source: CSEL 27.1:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Setting aside other worlds, consider the claim that everything in ours is made of atoms. ### Latin text sed concedamus ut inpune de mundis delirauerit, de hoc loquamur in quo sumus et quem uidemus. ait omnia ex indiuiduis corpusculis fieri. ### English translation (Claude) But let us grant that he raved about the worlds with impunity; let us speak of this one in which we are and which we see. He says that all things are made from indivisible little bodies. ### Citation (SBL) Lactantius, Ira 10.12 (CSEL 27.1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-12). ## On the Anger of God 10.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-13 - Source: CSEL 27.1:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If atoms made everything, nothing would need its own seed, and things would form in mid-air. ### Latin text si hoc ita esset, nulla res umquam sui generis semine indigeret, sine ouis alites nascerentur aut oua sine partu, item cetera uiuentia sine coitu, arbores et quae gignuntur e terra, propria semina non haberent; quae nos cottidie tractamus et serimus. cur ex frumento seges nascitur et rursum ex segete frumentum? denique si atomorum coitio et conglobatio efficeret omnia, in aere uniuersa concrescerent, siquidem per inane atomi uolitant. ### English translation (Claude) If this were so, nothing would ever need seed of its own kind: birds would be born without eggs, or eggs without laying; likewise other living things without mating; trees and what grows from the earth would not have their own seeds, which we handle and sow every day. Why does a crop spring from grain, and grain again from the crop? In short, if the coming together and clumping of atoms made all things, everything would grow together in the air, since the atoms flit through the void. ### Citation (SBL) Lactantius, Ira 10.13 (CSEL 27.1:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-13). ## On the Anger of God 10.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-14 - Source: CSEL 27.1:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plants need earth, roots, water, and seed, not just atoms. ### Latin text cur sine terra, sine radicibus, sine umore, sine semine non herba, non arbor, non fruges oriri augerique possunt? ### English translation (Claude) Why can neither grass nor tree nor crops arise and grow without earth, without roots, without moisture, without seed? ### Citation (SBL) Lactantius, Ira 10.14 (CSEL 27.1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-14). ## On the Anger of God 10.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-15 - Source: CSEL 27.1:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each thing has its own nature and seed from the beginning, so nothing comes from atoms. ### Latin text unde apparet nihil ex atomis fieri, quandoquidem una quaeque res habet propriam certamque naturam, suum semen, suam legem ab exordio datam. ### English translation (Claude) From this it is plain that nothing is made from atoms, since each thing has its own fixed nature, its own seed, its own law given from the beginning. ### Scripture references - Gen 1:11: echo, medium confidence ### Citation (SBL) Lactantius, Ira 10.15 (CSEL 27.1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-15). ## On the Anger of God 10.16 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-16 - Source: CSEL 27.1:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lucretius himself argued that everything needs its own seed, which undercuts his atomism. ### Latin text denique Lucretius quasi oblitus atomorum quos adserebat, quo redargueret eos qui dicunt ex nihilo fieri omnia, his argumentis usus est, quae contra ipsum ualerent. sic enim dixit: nam si de nihilo fierent, ex omnibus rebus omne genus nasci posset, nil semine egeret. item postea nil igitur fieri de nilo posse putandum est, semine quando opus est rebus, quo quaeque creatae aeris in teneras possint proferrier auras. ### English translation (Claude) Indeed Lucretius, as if forgetting the atoms he was asserting, to refute those who say that all things come from nothing, used these arguments, which would count against himself. For he spoke thus: “For if they came from nothing, every kind could be born from all things; nothing would need seed.” And likewise later: “We must therefore think that nothing can come from nothing, since things need seed, from which each, when created, may be brought forth into the soft breezes of the air.” ### Extrabiblical texts - Lucretius, 1.159–160 (Lucretius, On the Nature of Things): quotation, high confidence - Lucretius, 1.205–207 (Lucretius, On the Nature of Things): quotation, high confidence ### Translation notes - The quotations are Lucretius 1.159–160 and 1.205–207. ### Citation (SBL) Lactantius, Ira 10.16 (CSEL 27.1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-16). ## On the Anger of God 10.17 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-17 - Source: CSEL 27.1:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lucretius contradicted himself; fixed seeds show nothing comes from atoms. ### Latin text quis hunc putet habuisse cerebrum, cum haec diceret nec uideret sibi esse contraria? nihil enim per atomos fieri exinde apparet, quod semen cuiusque rei certum est, nisi forte ignis et aquae naturam ex atomis esse credemus. ### English translation (Claude) Who would think he had a brain when he said these things and did not see that they contradicted him? For that nothing is made through atoms is plain from the fact that the seed of each thing is fixed; unless perhaps we are to believe that the nature of fire and water is from atoms. ### Citation (SBL) Lactantius, Ira 10.17 (CSEL 27.1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-17). ## On the Anger of God 10.18 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-18 - Source: CSEL 27.1:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fire struck from cold flint and iron cannot be explained by atoms of fire hidden within. ### Latin text quid quod durissimi rigoris materiae si ictu uehementiore conlidant, ignis excutitur? num in ferro aut silice atomi latent? quis inclusit? aut cur sua sponte non emicant? aut quomodo semina ignis in materia frigidissima permanere potuerunt? ### English translation (Claude) What of the fact that if materials of the hardest firmness are struck together with a violent blow, fire is struck out? Do atoms lie hidden in iron or flint? Who shut them in? Or why do they not leap out of their own accord? Or how could the seeds of fire remain in the coldest matter? ### Citation (SBL) Lactantius, Ira 10.18 (CSEL 27.1:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-18). ## On the Anger of God 10.19 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-19 - Source: CSEL 27.1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A globe of water can kindle fire from sunlight; must water then contain fire? ### Latin text mitto silicem ac ferrum. orbem uitreum plenum aquae si tenueris in sole, de lumine quod ab aqua refulget ignis accenditur etiam in durissimo frigore. num etiam in aqua ignem esse credendum est? atquin de sole ignis ne aestate quidem accendi potest. ### English translation (Claude) I pass over flint and iron. If you hold a glass globe full of water in the sun, fire is kindled from the light reflected from the water, even in the hardest cold. Must we believe that there is fire in water too? And yet fire cannot be kindled from the sun even in summer. ### Citation (SBL) Lactantius, Ira 10.19 (CSEL 27.1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-19). ## On the Anger of God 10.20 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-20 - Source: CSEL 27.1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Breath and vapor condense into water, and mist into clouds and rain. ### Latin text si cerae inhalaueris uel si uapor leue aliquid attigerit, aut crustam marmoris aut laminam, paulatim per minutissimos rores aqua concrescit. item de halitu terrae aut maris nebula existit: quae aut dispersa umefacit quidquid texerit, aut collecta in arduos montes (et) in sublime uento rapta stipatur in nubem atque imbres maximos deicit. ### English translation (Claude) If you breathe on wax, or if vapor touches something smooth, either a slab of marble or a metal plate, water gradually gathers in the tiniest drops. Likewise from the breath of the earth or the sea a mist arises, which either, when dispersed, moistens whatever it has covered, or, gathered on high mountains and snatched aloft by the wind, is packed into a cloud and pours down very great rains. ### Translation notes - "(et)" in the edition marks a word supplied by the editor. ### Citation (SBL) Lactantius, Ira 10.20 (CSEL 27.1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-20). ## On the Anger of God 10.21 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-21 - Source: CSEL 27.1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where are the atoms of water in vapor, breath, or wind? ### Latin text ubi ergo dicimus liquores atomos esse? num in uapore? num in halitu? num in uento? atquin nihil potest consistere in eo quod nec tangitur nec uidetur. ### English translation (Claude) Where, then, are we to say the atoms of liquids are? In the vapor? In the breath? In the wind? Yet nothing can subsist in what is neither touched nor seen. ### Citation (SBL) Lactantius, Ira 10.21 (CSEL 27.1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-21). ## On the Anger of God 10.22 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-22 - Source: CSEL 27.1:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The careful design of animal bodies rules out chance. ### Latin text quid ergo de animalibus loquar, in quorum corporibus nihil sine ratione, sine ordine, sine utilitate, sine specie figuratum uidemus, adeo ut sollertissima et diligentissima omnium partium membrorumque discriptio casum ac fortunam repellat? ### English translation (Claude) What, then, shall I say of animals, in whose bodies we see nothing shaped without reason, without order, without usefulness, without beauty, so that the most skillful and careful arrangement of all the parts and members rules out chance and fortune? ### Citation (SBL) Lactantius, Ira 10.22 (CSEL 27.1:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-22). ## On the Anger of God 10.23 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-23 - Source: CSEL 27.1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if bodies came from atoms, mind and memory cannot; and "smaller" atoms imply atoms are divisible. ### Latin text sed putemus artus et ossa et neruos et sanguinem de atomis posse concrescere: quid sensus cogitatio mens memoria ingenium, quibus seminibus coagmentari possunt? minutissimis inquit. sunt ergo alia maiora. quomodo igitur insecabilia? ### English translation (Claude) But let us suppose that limbs and bones and sinews and blood can be compacted from atoms: sense, thought, mind, memory, intellect, from what seeds can they be joined together? “From the tiniest,” he says. There are, then, others larger. How then are they indivisible? ### Citation (SBL) Lactantius, Ira 10.23 (CSEL 27.1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-23). ## On the Anger of God 10.24 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-24 - Source: CSEL 27.1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If visible things came from visible atoms, someone would see them. ### Latin text deinde, si ex inuisibilibus sunt quae non uidentur, consequens est ut ex uisibilibus sint quae uidentur. cur igitur nemo uidet? ### English translation (Claude) Then, if the things that are not seen come from invisible atoms, it follows that the things that are seen come from visible ones. Why then does no one see them? ### Citation (SBL) Lactantius, Ira 10.24 (CSEL 27.1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-24). ## On the Anger of God 10.25 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-25 - Source: CSEL 27.1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rational order cannot come from irrational collision; the world's wonderful reason must be due to divine providence. ### Latin text sed siue inuisibilia quae sunt in homine consideres siue tactilia quae ueniunt sub aspectum, ratione utraque constare quis non uidet? quomodo ergo sine ratione coeuntia possunt aliquid efficere rationale? uidemus enim nihil esse in omni mundo quod non habeat in se maximam mirabilemque rationem. quae quia supra hominis sensum et ingenium est, cui rectius quam diuinae prouidentiae tribuenda est? ### English translation (Claude) But whether you consider the invisible things in man or the tangible things that come under sight, who does not see that both consist by reason? How then can things coming together without reason produce anything rational? For we see that there is nothing in the whole world that does not have in itself the greatest and most wonderful reason. And since this is above man's perception and intellect, to what can it more rightly be attributed than to divine providence? ### Citation (SBL) Lactantius, Ira 10.25 (CSEL 27.1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-25). ## On the Anger of God 10.26 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-26 - Source: CSEL 27.1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If a statue needs an artist, how much more a living man, whom no art can copy in motion or sense? ### Latin text an simulacrum hominis et statuam ratio et ars fingit, ipsum hominem de frustis temere concurrentibus fieri putabimus? et quid simile ueritatis in ficto, cum summum et excellens artificium nihil aliud nisi umbram et extrema corporis liniamenta possit imitari? num potuit humana sollertia dare operi suo aut motum aliquem aut sensum? ### English translation (Claude) Or, if reason and art fashion an image and statue of a man, shall we think that man himself is made of scraps coming together at random? And what likeness of the truth is there in the image, since the highest and most excellent artistry can imitate nothing but the shadow and the outer lines of the body? Could human skill give its work any motion or sense? ### Citation (SBL) Lactantius, Ira 10.26 (CSEL 27.1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-26). ## On the Anger of God 10.27 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-27 - Source: CSEL 27.1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No craftsman can make a heart, a voice, or wisdom; it is madness to credit atoms with them rather than God. ### Latin text mitto usum uidendi audiendi odorandi ceterorumque membrorum uel apparentium uel latentium mirabiles utilitates: quis artifex potuit aut cor hominis aut uocem aut ipsam sapientiam fabricare? quisquamne igitur sanus existimat, quod homo ratione et consilio facere non possit, id concursu atomorum passim cohaerentium perfici potuisse? uides in quae deliramenta inciderint, dum nolunt effectionem curamque rerum deo dare. ### English translation (Claude) I pass over the use of seeing, hearing, smelling, and the wonderful usefulness of the other members, visible or hidden: what craftsman could fashion the heart of man, or his voice, or wisdom itself? Does anyone in his right mind think that what man cannot make by reason and counsel could have been accomplished by a concourse of atoms sticking together anywhere? You see into what ravings they have fallen, while they refuse to give God the making and care of things. ### Citation (SBL) Lactantius, Ira 10.27 (CSEL 27.1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-27). ## On the Anger of God 10.28 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-28 - Source: CSEL 27.1:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Epicureans exempt their gods from being made of atoms. ### Latin text concedamus tamen his ut ex atomis fiant quae terrena sunt: num etiam caelestia? deos aiunt incorruptos aeternos beatos esse solisque dant inmunitatem, ne concursu atomorum concreti esse uideantur. ### English translation (Claude) Let us grant them, however, that earthly things are made from atoms: are heavenly things also? They say the gods are incorruptible, eternal, and blessed, and grant them alone exemption, so that they may not seem to be compacted by a concourse of atoms. ### Citation (SBL) Lactantius, Ira 10.28 (CSEL 27.1:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-28). ## On the Anger of God 10.29 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-29 - Source: CSEL 27.1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If something exists that atoms did not make, why not everything else? ### Latin text si enim dii quoque ex illis constitissent, dissipabiles fierent seminibus aliquando resolutis atque in naturam suam recurrentibus. ergo si est aliquid quod atomi non effecerint, cur non et cetera eodem modo intellegamus? ### English translation (Claude) For if the gods too had been made of them, they would be capable of dissolution, when the seeds at some time were loosed and returned to their own nature. If, then, there is something the atoms did not make, why should we not understand the rest in the same way? ### Citation (SBL) Lactantius, Ira 10.29 (CSEL 27.1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-29). ## On the Anger of God 10.30 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-30 - Source: CSEL 27.1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mockingly: without atoms making heaven, the Epicurean gods would have had nowhere to live. ### Latin text sed quaero, antequam mundum primordia ista generassent, cur sibi dii habitaculum non aedificauerint? uidelicet nisi atomi coissent caelumque fecissent, adhuc dii per medium inane penderent. ### English translation (Claude) But I ask why, before those first beginnings had generated the world, the gods did not build a dwelling for themselves. Evidently, if the atoms had not come together and made the heaven, the gods would still be hanging in the midst of the void. ### Citation (SBL) Lactantius, Ira 10.30 (CSEL 27.1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-30). ## On the Anger of God 10.31 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-31 - Source: CSEL 27.1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What plan made the atoms form earth below and a star-adorned heaven above? ### Latin text quo igitur consilio, qua pactione de confuso aceruo se atomi congregauerunt, ut ex aliis inferius terra conglobaretur, caelum desuper tenderetur tanta siderum uarietate distinctum, ut nihil umquam excogitari possit ornatius? ### English translation (Claude) By what counsel, then, by what agreement did the atoms gather themselves together out of a confused heap, so that from some the earth was rolled together below, and the heaven stretched out above, adorned with so great a variety of stars that nothing more beautiful could ever be devised? ### Citation (SBL) Lactantius, Ira 10.31 (CSEL 27.1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-31). ## On the Anger of God 10.32 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-32 - Source: CSEL 27.1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one who sees such wonders can think them made from mere crumbs without providence. ### Latin text tanta ergo qui uideat et talia, potest existimare nullo effecta esse consilio, nulla prouidentia, nulla ratione diuina, sed ex micis subtilibus et exiguis concreta esse tanta miracula? ### English translation (Claude) Can one who sees things so great and such as these think they were made by no counsel, no providence, no divine reason, but that such great wonders were compacted from fine and tiny crumbs? ### Citation (SBL) Lactantius, Ira 10.32 (CSEL 27.1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-32). ## On the Anger of God 10.33 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-33 - Source: CSEL 27.1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is a marvel that anyone taught this, or that Democritus and Epicurus believed it. ### Latin text nonne prodigio simile est aut natum esse hominem qui haec diceret aut extitisse qui crederent, ut Democritum, qui auditor eius fuit, uel Epicurum, in quem uanitas omnis de Leucippi fonte profluxit? ### English translation (Claude) Is it not like a portent either that a man was born who said these things, or that there were those who believed him, like Democritus, who was his hearer, or Epicurus, into whom all folly flowed from the spring of Leucippus? ### Extrabiblical texts - Democritus (Democritus (fragments)): allusion, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Citation (SBL) Lactantius, Ira 10.33 (CSEL 27.1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-33). ## On the Anger of God 10.34 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-34 - Source: CSEL 27.1:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others say mindless nature made the world, but whatever makes must have will or knowledge. ### Latin text at enim, sicut alii dicunt, natura mundus effectus est, quae sensu et figura caret. hoc uero multo est absurdius. si natura mundum fecit, consilio et ratione fecerit necesse est: is enim facit aliquid qui aut uoluntatem faciendi habet aut scientiam. ### English translation (Claude) “But,” as others say, “the world was made by nature, which lacks sense and form.” This is much more absurd. If nature made the world, it must have made it by counsel and reason; for he makes something who has either the will to make it or the knowledge. ### Citation (SBL) Lactantius, Ira 10.34 (CSEL 27.1:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-34). ## On the Anger of God 10.35 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-35 - Source: CSEL 27.1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What lacks sense cannot make sentient creatures or the providently ordered heavens. ### Latin text si caret sensu ac figura, quomodo potest ab ea fieri quod et sensum habeat et figuram? nisi forte quis arbitratur animalium fabricam tam subtilem tamque mirabilem a non sentiente formari animarique potuisse aut istam caeli speciem tam prouidenter ad utilitates uiuentium temperatam nescio quo casu sine conditore, sine artifice subito extitisse. ### English translation (Claude) If it lacks sense and form, how can what has both sense and form be made by it? Unless perhaps someone thinks that the structure of animals, so subtle and so wonderful, could have been formed and given life by something without sense; or that this appearance of the heaven, so providently tempered for the uses of living things, arose suddenly by some chance, without founder or craftsman. ### Citation (SBL) Lactantius, Ira 10.35 (CSEL 27.1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-35). ## On the Anger of God 10.36 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-36 - Source: CSEL 27.1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus argued that whatever made the heavens, which man cannot make, must surpass man in wisdom and power. ### Latin text si quid est inquit Chrysippus quod efficiat ea quae homo, licet ratione sit praeditus, facere non possit, id profecto est maius et fortius et sapientius homine. homo autem non potest facere caelestia: ergo illud quod haec efficiat uel effecerit, superat hominem arte consilio prudentia potestate. ### English translation (Claude) “If there is anything,” says Chrysippus, “that makes things which man, though endowed with reason, cannot make, that is certainly greater and stronger and wiser than man. But man cannot make heavenly things; therefore what makes or has made them surpasses man in art, counsel, prudence, and power.” ### Extrabiblical texts - Chrysippus (Chrysippus): quotation, high confidence ### Translation notes - Chrysippus as reported by Cicero, Nat. d. 2.16. ### Citation (SBL) Lactantius, Ira 10.36 (CSEL 27.1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-36). ## On the Anger of God 10.37 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-37 - Source: CSEL 27.1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only God can be this maker; mindless nature can do nothing. ### Latin text quis igitur potest esse nisi deus? natura uero, quam ueluti matrem esse rerum putant, si mentem non habet, nihil efficiet umquam, nihil molietur. ubi enim non est cogitatio, nec motus est ullus nec efficacia. ### English translation (Claude) Who, then, can this be but God? But nature, which they think is as it were the mother of things, if it has no mind, will never make anything, never contrive anything. For where there is no thought, there is no motion and no effectiveness. ### Citation (SBL) Lactantius, Ira 10.37 (CSEL 27.1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-37). ## On the Anger of God 10.38 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-38 - Source: CSEL 27.1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A nature with counsel, reason, and power is simply God by another name. ### Latin text si autem consilio utitur ad incipiendum aliquid, ratione ad disponendum, arte ad efficiendum, uirtute ad consummandum, potestate ad regendum et continendum, cur natura potius quam deus nominetur? ### English translation (Claude) But if it uses counsel to begin something, reason to arrange it, art to make it, power to complete it, and might to rule and hold it together, why should it be called nature rather than God? ### Citation (SBL) Lactantius, Ira 10.38 (CSEL 27.1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-38). ## On the Anger of God 10.39 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-39 - Source: CSEL 27.1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why then did atoms or nature make mountains of marble but never a house or a statue? ### Latin text aut si concursus atomorum uel carens mente natura ea quae uidemus effecit, quaero cur facere caelum potuerit, urbem aut domum non potuerit, cur montes marmoris fecerit, columnas et simulacra non fecerit. ### English translation (Claude) Or if a concourse of atoms or a mindless nature made the things we see, I ask why it could make the heaven but could not make a city or a house; why it made mountains of marble but did not make columns and statues. ### Citation (SBL) Lactantius, Ira 10.39 (CSEL 27.1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-39). ## On the Anger of God 10.40 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-40 - Source: CSEL 27.1:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atoms trying every combination should have produced buildings too. ### Latin text atquin non debuerant atomi etiam ad haec efficienda concurrere, siquidem nullam positionem relinquunt quam non experiantur? nam de natura quae mentem non habeat non est mirandum quod haec facere oblita sit. ### English translation (Claude) And yet the atoms ought to have come together to make these things too, since they leave no position untried. As for a nature that has no mind, it is no wonder that it forgot to make them. ### Citation (SBL) Lactantius, Ira 10.40 (CSEL 27.1:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-40). ## On the Anger of God 10.41 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-41 - Source: CSEL 27.1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made what man cannot, including man, to whom he gave a share of his wisdom so that man could make what he needs. ### Latin text quid ergo est? utique deus cum inchoaret hoc opus mundi, quo nihil potest esse nec dispositius ad ordinem nec aptius ad utilitatem nec ornatius ad pulchritudinem nec maius ad molem, quae fieri ab homine non poterant fecit ipse, in quibus etiam hominem ipsum: cui particulam de sua sapientia dedit et instruxit eum ratione quanta fragilitas terrena capiebat, ut ipse sibi efficeret quae ad usus suos essent necessaria. ### English translation (Claude) What, then, is the case? Surely God, when he began this work of the world, than which nothing can be more ordered in arrangement, more fit for use, more adorned in beauty, or greater in mass, himself made the things that could not be made by man, among them man himself; to whom he gave a small portion of his wisdom and furnished him with reason, as much as earthly frailty could receive, so that he might make for himself the things necessary for his own uses. ### Translation notes - The angle brackets mark a letter supplied by the editor. ### Citation (SBL) Lactantius, Ira 10.41 (CSEL 27.1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-41). ## On the Anger of God 10.42 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-42 - Source: CSEL 27.1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without a governing God, where could the intelligent human mind have come from? ### Latin text si uero in huius mundi ut ita dixerim re publica nulla prouidentia est quae regat, nullus deus qui administret, nec omnino sensus ullus in hac rerum natura pollet, unde igitur mens humana tam sollers, tam intellegens orta esse credetur? ### English translation (Claude) But if in the commonwealth of this world, so to speak, there is no providence to rule, no God to administer, and no sense at all is powerful in this nature of things, from where, then, will the human mind, so skillful and so intelligent, be believed to have arisen? ### Citation (SBL) Lactantius, Ira 10.42 (CSEL 27.1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-42). ## On the Anger of God 10.43 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-43 - Source: CSEL 27.1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man's body is from the earth, but his wise, ruling soul can only come from a wise source. ### Latin text si enim corpus hominis ex humo fictum est, unde homo nomen accepit, animus ergo, qui sapit, qui rector est corporis, cui membra obsecuntur tamquam regi et imperatori, qui nec aspici nec conprehendi potest, non potuit in hominem nisi a sapiente natura peruenire. ### English translation (Claude) For if the body of man was fashioned from the ground (humus), from which man (homo) received his name, then the soul, which is wise, which is ruler of the body, which the members obey as a king and commander, which can be neither seen nor grasped, could not have come into man except from a wise nature. ### Scripture references - Gen 2:7: allusion, high confidence ### Citation (SBL) Lactantius, Ira 10.43 (CSEL 27.1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-43). ## On the Anger of God 10.44 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-44 - Source: CSEL 27.1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the soul governs the body, God governs the world. ### Latin text sed sicut omne corpus mens et animus gubernat, ita et mundum deus. nec enim ueri simile est ut minora et humilia regimen habeant, maiora et summa non habeant. ### English translation (Claude) But just as mind and soul govern the whole body, so God governs the world. For it is not probable that lesser and lowly things have government and the greater and highest do not. ### Citation (SBL) Lactantius, Ira 10.44 (CSEL 27.1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-44). ## On the Anger of God 10.45 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-45 - Source: CSEL 27.1:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cicero says souls have no earthly origin and contain nothing earthly, watery, airy, or fiery. ### Latin text denique Marcus Cicero in Tusculanis et in Consolatione animorum inquit nulla in terris origo inueniri potest. nihil est enim in animis mixtum atque concretum aut quod ei terra natum atque fictum esse uideatur, nihil ne aut umidum quidem aut flabile aut igneum. ### English translation (Claude) Indeed Marcus Cicero, in the Tusculans and in the Consolation, says: “No origin of souls can be found on earth. For there is nothing mixed and compounded in souls, or anything that seems born and fashioned from the earth; nothing even moist or airy or fiery. ### Extrabiblical texts - Cicero, Tusc. 1.66 (Cicero): quotation, high confidence ### Translation notes - Cicero, Tusc. 1.66, quoting his Consolatio. ### Citation (SBL) Lactantius, Ira 10.45 (CSEL 27.1:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-45). ## On the Anger of God 10.46 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-46 - Source: CSEL 27.1:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Memory, mind, and foresight are divine and can come to man only from God. ### Latin text his enim in naturis nihil est quod uim memoriae mentis cogitationis habeat, quod et praeterita teneat et futura prouideat et conplecti possit praesentia: quae sola diuina sunt; nec enim inuenietur umquam unde ad hominem uenire possint nisi a deo. ### English translation (Claude) For in these natures there is nothing that has the power of memory, mind, or thought, that holds the past, foresees the future, and can embrace the present: which alone are divine.” Nor will any source ever be found from which they could come to man except from God. ### Citation (SBL) Lactantius, Ira 10.46 (CSEL 27.1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-46). ## On the Anger of God 10.47 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-47 - Source: CSEL 27.1:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since nearly all the great philosophers affirm providence, the claim that religion was invented by wise men to frighten the ignorant is false. ### Latin text exceptis igitur duobus tribusue calumniatoribus uanis cum constet diuina prouidentia mundum regi, sicut et factus est, nec sit quisquam qui Diagorae Theodorique sententiam uel Leucippi inane commentum uel Democriti Epicurique leuitatem praeferre audeat auctoritati uel illorum septem priorum qui appellati sunt sapientes uel Pythagorae uel Socratis uel Platonis ceterorumque summorum philosophorum qui esse prouidentiam iudicauerunt, falsa igitur est et illa sententia qua putant terroris ac metus gratia religionem a sapientibus institutam, quo se homines inperiti a peccatis abstinerent. ### English translation (Claude) Setting aside, then, two or three empty slanderers, since it is agreed that the world is ruled by divine providence, as it was also made, and there is no one who would dare to prefer the opinion of Diagoras and Theodorus, or the empty fiction of Leucippus, or the levity of Democritus and Epicurus, to the authority either of those seven early men who were called the wise, or of Pythagoras, or Socrates, or Plato, and the other greatest philosophers who judged that providence exists: false, then, is also that opinion by which they think religion was instituted by wise men for the sake of terror and fear, so that ignorant men might keep themselves from sins. ### Citation (SBL) Lactantius, Ira 10.47 (CSEL 27.1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-47). ## On the Anger of God 10.48 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-48 - Source: CSEL 27.1:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the wise invented religion to deceive, they were not wise, for the wise do not lie. ### Latin text quod si uerum sit, derisi ergo ab antiquis sapientibus sumus. quod si fallendi nostri atque adeo totius generis humani causa commenti sunt religionem, sapientes igitur non fuerunt, quia in sapientem non cadit mendacium. ### English translation (Claude) If that were true, then we have been mocked by the ancient wise men. But if they invented religion to deceive us, and indeed the whole human race, then they were not wise, because lying does not befall a wise man. ### Citation (SBL) Lactantius, Ira 10.48 (CSEL 27.1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-48). ## On the Anger of God 10.49 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-49 - Source: CSEL 27.1:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How could such lies have fooled Plato, Socrates, Pythagoras, Zeno, and Aristotle? ### Latin text sed fuerint sapientes: quae tanta felicitas mentiendi, ut non modo indoctos, sed Platonem quoque ac Socratem fallerent et Pythagoram Zenonem Aristotelem, maximarum sectarum principes, tam facile deluderent? ### English translation (Claude) But suppose they were wise: what great success in lying was theirs, that they deceived not only the unlearned but Plato too and Socrates, and so easily fooled Pythagoras, Zeno, and Aristotle, the founders of the greatest schools? ### Citation (SBL) Lactantius, Ira 10.49 (CSEL 27.1:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-49). ## On the Anger of God 10.50 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-50 - Source: CSEL 27.1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is a divine providence that made and governs all things. ### Latin text est igitur diuina prouidentia, ut senserunt hi omnes quos nominaui: cuius ui ac potestate omnia quae uidemus et facta sunt et reguntur. ### English translation (Claude) There is, therefore, a divine providence, as all these whom I have named held, by whose force and power all the things we see were both made and are governed. ### Citation (SBL) Lactantius, Ira 10.50 (CSEL 27.1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-50). ## On the Anger of God 10.51 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-51 - Source: CSEL 27.1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world's vastness, order, and constancy require a provident maker and ruler. ### Latin text nec enim tanta rerum magnitudo, tanta dispositio, tanta in conseruandis ordinibus temporibusque constantia aut olim potuit sine prouido artifice oriri aut constare tot saeculis sine incola potenti aut in perpetuum gubernari sine perito ac sentiente rectore: quod ratio ipsa declarat. ### English translation (Claude) For so great a magnitude of things, so great an arrangement, so great a constancy in keeping their orders and seasons, could neither have arisen at first without a provident craftsman, nor have lasted so many ages without a powerful indweller, nor be governed for ever without a skilled and perceiving ruler: which reason itself declares. ### Citation (SBL) Lactantius, Ira 10.51 (CSEL 27.1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-51). ## On the Anger of God 10.52 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-52 - Source: CSEL 27.1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is rational comes from reason, reason belongs to God, and so the rational world was made by God. ### Latin text quidquid est enim quod habet rationem, ratione sit ortum necesse est. ratio autem sentientis sapientisque naturae est, sapiens uero sentiensque natura nihil aliud potest esse quam deus. mundus autem quoniam rationem habet qua et regitur et constat, ergo a deo factus est. ### English translation (Claude) For whatever has reason must have arisen from reason. But reason belongs to a perceiving and wise nature, and a wise and perceiving nature can be nothing else than God. And since the world has reason, by which it is both governed and holds together, it was therefore made by God. ### Citation (SBL) Lactantius, Ira 10.52 (CSEL 27.1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-52). ## On the Anger of God 10.53 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-53 - Source: CSEL 27.1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since God made and rules the world, religion is rightly owed to him. ### Latin text quod si est conditor rectorque mundi deus, recte igitur ac uere religio constituta est: auctori enim rerum parentique communi honos ueneratioque debetur. ### English translation (Claude) And if God is the founder and ruler of the world, then religion has been rightly and truly established: for honor and veneration are owed to the author of things and common parent. ### Citation (SBL) Lactantius, Ira 10.53 (CSEL 27.1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-10-53). ## On the Anger of God 11.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-1 - Source: CSEL 27.1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Next: is providence the work of many gods or of one? ### Latin text Quoniam constitit de prouidentia, sequitur ut doceamus utrumne multorum deorum esse credenda sit an potius unius. ### English translation (Claude) Since the matter of providence is settled, it follows that we should show whether it is to be believed to be the providence of many gods or rather of one. ### Citation (SBL) Lactantius, Ira 11.1 (CSEL 27.1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-1). ## On the Anger of God 11.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-2 - Source: CSEL 27.1:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Institutes showed, divine power divided among many would be diminished, and so mortal. ### Latin text satis, ut opinor, ostendimus in nostris Institutionibus deos multos esse non posse, quod diuina uis ac potestas si distrahatur in plures, deminui eam necesse sit: quod autem minuitur, utique mortale est, si uero mortalis non est, nec minui nec diuidi potest. ### English translation (Claude) We have sufficiently shown, I think, in our Institutes that there cannot be many gods, because if the divine force and power were divided among several, it would necessarily be diminished; but what is diminished is certainly mortal, and if it is not mortal, it can be neither diminished nor divided. ### Translation notes - Lactantius, Inst. 1.3. ### Citation (SBL) Lactantius, Ira 11.2 (CSEL 27.1:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-2). ## On the Anger of God 11.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-3 - Source: CSEL 27.1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is one, with complete power; many gods would each lack what the others had. ### Latin text deus igitur unus est, in quo uis et potestas consummata nec minui potest nec augeri. si autem multi sint, dum habent singuli potestatis aliquid ac numinis, summa ipsa decrescit nec poterunt singuli habere totum quod est commune cum pluribus: uni cuique tantum deerit, quantum ceteri possidebunt. ### English translation (Claude) God, therefore, is one, in whom force and power, being complete, can be neither diminished nor increased. But if there were many, while each had some share of power and deity, the sum itself would decrease, and no single one could have the whole of what is shared with several: each would lack as much as the others possessed. ### Citation (SBL) Lactantius, Ira 11.3 (CSEL 27.1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-3). ## On the Anger of God 11.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-4 - Source: CSEL 27.1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a house, ship, herd, or hive has one ruler and the sky one sun, the world has one ruler. ### Latin text non possunt igitur in hoc mundo multi esse rectores nec in una domo multi domini nec in naui una multi gubernatores nec in armento aut grege duces multi nec in uno examine multi reges, sed ne in caelo quidem multi soles esse poterunt, sicut nec animae plures in uno corpore: adeo in unitatem natura uniuersa consentit. quod si mundum ### English translation (Claude) There cannot, then, be many rulers in this world, just as there are not many masters in one house, nor many helmsmen in one ship, nor many leaders in a herd or flock, nor many kings in one swarm; indeed there could not even be many suns in the sky, just as there are not several souls in one body: so thoroughly does all nature agree in unity. And if the world ### Citation (SBL) Lactantius, Ira 11.4 (CSEL 27.1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-4). ## On the Anger of God 11.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-5 - Source: CSEL 27.1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virgil too speaks of one mind moving the whole world, as one mind rules one body. ### Latin text spiritus intus alit totamque infusa per artus mens agitat molem et magno se corpore miscet, apparet testimonio poetae unum esse mundi habitatorem deum, siquidem corpus omne nisi ab una mente incoli regique non potest. ### English translation (Claude) “a spirit within nourishes, and mind, poured through the limbs, moves the whole mass and mingles with the great body,” it is plain by the testimony of the poet that there is one God who inhabits the world, since no body can be inhabited and ruled except by one mind. ### Extrabiblical texts - Virgil, Aen. 6.726–727 (Virgil): quotation, high confidence ### Translation notes - The quotation is Virgil, Aen. 6.726–727. ### Citation (SBL) Lactantius, Ira 11.5 (CSEL 27.1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-5). ## On the Anger of God 11.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-6 - Source: CSEL 27.1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All divine power is in one God, too great for words or senses. ### Latin text omnem igitur diuinam potestatem necesse est in uno esse cuius nutu et imperio regantur omnia, et ideo tantus est, ut ab homine non possit aut uerbis enarrari aut sensibus aestimari. ### English translation (Claude) All divine power, therefore, must be in one, by whose nod and command all things are ruled; and so he is so great that he cannot be told in words by man or estimated by the senses. ### Citation (SBL) Lactantius, Ira 11.6 (CSEL 27.1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-6). ## On the Anger of God 11.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-7 - Source: CSEL 27.1:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many gods were once men, great early kings honored after death for their benefits to mankind. ### Latin text unde igitur ad homines opinio multorum deorum persuasione peruenit? nimirum ii omnes qui coluntur ut dii, homines fuerunt et idem primi ac maximi reges, sed eos aut ob uirtutem qua profuerant hominum generi diuinis honoribus adfectos esse post mortem aut ob beneficia et inuenta quibus humanam uitam excoluerant inmortalem memoriam consecutos quis ignorat? ### English translation (Claude) From where, then, did the opinion of many gods come to men by persuasion? Doubtless all those who are worshiped as gods were men, and indeed the first and greatest kings; but who does not know that they were either honored with divine honors after death because of the virtue by which they had benefited the human race, or won immortal memory because of the benefits and inventions by which they had improved human life? ### Translation notes - This is the theory of Euhemerus; compare Lactantius, Inst. 1.8–15. ### Citation (SBL) Lactantius, Ira 11.7 (CSEL 27.1:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-7). ## On the Anger of God 11.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-8 - Source: CSEL 27.1:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Early Greek writers, and Euhemerus and Ennius, show that the gods and goddesses were once human. ### Latin text nec tantum mares, sed et feminas. quod cum uetustissimi Graeciae scriptores, quos illi theologos nuncupant, tum etiam Romani Graecos secuti et imitati docent: quorum praecipue Euhemerus ac noster Ennius, qui eorum omnium natales coniugia progenies imperia res gestas obitus ### English translation (Claude) And not only men, but women too. This is taught both by the most ancient writers of Greece, whom they call theologians, and also by the Romans who followed and imitated the Greeks; among them especially Euhemerus and our Ennius, who show the births, marriages, offspring, reigns, deeds, deaths, ### Extrabiblical texts - Ennius (Ennius): allusion, high confidence ### Translation notes - Ennius translated Euhemerus's Sacred History into Latin (lost; fragments in Lactantius, Inst. 1.11–22). ### Citation (SBL) Lactantius, Ira 11.8 (CSEL 27.1:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-8). ## On the Anger of God 11.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-9 - Source: CSEL 27.1:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cicero, following them, demolished the public cults but could not supply the true religion. ### Latin text sepulcra demonstrant, et secutus eos Tullius tertio De natura deorum libro dissoluit publicas religiones, sed tamen ueram, quam ignorabat, nec ipse nec alius quisquam potuit inducere. ### English translation (Claude) and tombs of them all; and Tullius, following them, in the third book On the Nature of the Gods, dissolved the public religions; but yet neither he nor anyone else could bring in the true one, of which he was ignorant. ### Extrabiblical texts - Cicero, Nat. d. 3 (Cicero): allusion, high confidence ### Translation notes - Cicero, Nat. d. 3 (e.g. 3.53–60). ### Citation (SBL) Lactantius, Ira 11.9 (CSEL 27.1:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-9). ## On the Anger of God 11.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-10 - Source: CSEL 27.1:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cicero confessed he could refute error more easily than find truth, which human reason alone cannot reach. ### Latin text adeo et ipse testatus est falsum quidem apparere, ueritatem tamen latere. utinam inquit tam facile uera inuenire possem quam falsa conuincere! quod quidem non dissimulanter ut Academicus, sed uere atque ex animi sententia proclamauit, quia ueritas humanis sensibus erui numquam potest: quod adsequi ualuit humana prouidentia, id adsecutus est, ut falsa detegeret. quidquid est enim fictum et commenticium, quia nulla ratione subnixum est, facile dissoluitur. ### English translation (Claude) So much so that he himself testified that the false is indeed evident, but the truth lies hidden. “I wish,” he says, “I could find the truth as easily as I can refute falsehood!” And this he cried out not with dissimulation, as an Academic, but truly and from his heart, because the truth can never be dug out by human senses. What human foresight could attain, he attained: to expose what is false. For whatever is invented and made up, since it rests on no reason, is easily dissolved. ### Extrabiblical texts - Cicero, Nat. d. 1.91 (Cicero): quotation, high confidence ### Translation notes - Cicero, Nat. d. 1.91. ### Citation (SBL) Lactantius, Ira 11.10 (CSEL 27.1:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-10). ## On the Anger of God 11.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-11 - Source: CSEL 27.1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato's Timaeus teaches one God, the source of all, beyond thought and speech. ### Latin text unus est igitur princeps et origo rerum deus, sicut Plato in Timaeo et sensit et docuit: cuius maiestatem tantam esse declarat, ut nec mente conprehendi nec lingua exprimi possit. ### English translation (Claude) There is, therefore, one God, prince and origin of things, as Plato both thought and taught in the Timaeus; whose majesty he declares to be so great that it can be neither grasped by the mind nor expressed by the tongue. ### Extrabiblical texts - Plato, Tim. 28c (Plato (works)): allusion, high confidence ### Translation notes - Plato, Tim. 28c. ### Citation (SBL) Lactantius, Ira 11.11 (CSEL 27.1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-11). ## On the Anger of God 11.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-12 - Source: CSEL 27.1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes Trismegistus, whom Lactantius thinks older than Plato and Pythagoras, also teaches one God. ### Latin text idem testatur Hermes, quem Cicero ait in numero deorum apud Aegyptios haberi, eum scilicet qui ob uirtutem multarumque artium scientiam Termaximus nominatus est, et erat non modo Platone, uerum etiam Pythagora septemque illis sapientibus longe antiquior. ### English translation (Claude) Hermes testifies the same, who, Cicero says, is counted among the gods by the Egyptians: that is, the one who for his virtue and his knowledge of many arts was named Thrice-Greatest; and he was far more ancient not only than Plato but even than Pythagoras and those seven wise men. ### Extrabiblical texts - Corp. herm. (Hermetic writings): allusion, medium confidence - Cicero, Nat. d. 3.56 (Cicero): allusion, high confidence ### Translation notes - Cicero, Nat. d. 3.56. The Hermetic writings are in fact of the Roman period; Lactantius's dating is his own belief. ### Citation (SBL) Lactantius, Ira 11.12 (CSEL 27.1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-12). ## On the Anger of God 11.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-13 - Source: CSEL 27.1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates in Xenophon and Plato in the Laws say God's nature is beyond inquiry. ### Latin text apud Xenophontem Socrates disputans ait formam dei non oportere conquiri, et Plato in Legum libris, quid omnino sit deus. non esse quaerendum, quia nec inueniri possit nec enarrari. ### English translation (Claude) In Xenophon, Socrates, in discussion, says that the form of God ought not to be inquired into; and Plato, in the books of the Laws, that what God is ought not to be sought at all, because it can be neither found nor told. ### Extrabiblical texts - Xenophon, Mem. 4.3.13 (Xenophon, Memorabilia): allusion, high confidence - Plato, Leg. 7.821a (Plato (works)): allusion, medium confidence ### Translation notes - Xenophon, Mem. 4.3.13; Plato, Leg. 7.821a (loosely reported). ### Citation (SBL) Lactantius, Ira 11.13 (CSEL 27.1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-13). ## On the Anger of God 11.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-14 - Source: CSEL 27.1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras and Antisthenes also taught one God. ### Latin text Pythagoras quoque unum deum confitetur dicens incorporalem esse mentem quae per omnem rerum naturam diffusa et intenta uitalem sensum cunctis animantibus tribuat. Antisthenes autem in Physico unum esse naturalem deum dixit, quamuis gentes et urbes suos habeant populares deos. ### English translation (Claude) Pythagoras too confesses one God, saying that he is an incorporeal mind which, spread and stretched through the whole nature of things, gives living sense to all living creatures. And Antisthenes in his Physicus said that there is one natural God, although nations and cities have their own popular gods. ### Translation notes - Compare Cicero, Nat. d. 1.27 (Pythagoras) and 1.32 (Antisthenes). ### Citation (SBL) Lactantius, Ira 11.14 (CSEL 27.1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-14). ## On the Anger of God 11.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-15 - Source: CSEL 27.1:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle and Zeno, under other names, also agreed on one ruling power. ### Latin text eadem fere Aristoteles cum suis Peripateticis et Zeno cum suis Stoicis. longum est enim singulorum sententias exsequi: qui licet diuersis nominibus sint abusi. ad unam tamen potestatem quae mundum regeret concurrerunt. ### English translation (Claude) Aristotle with his Peripatetics and Zeno with his Stoics said nearly the same. For it would be long to go through the opinions of each: though they used different names, they nevertheless agreed on one power that rules the world. ### Citation (SBL) Lactantius, Ira 11.15 (CSEL 27.1:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-15). ## On the Anger of God 11.16 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-16 - Source: CSEL 27.1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though many confess one God, no one seeks to worship him, believing he is never angry; without fear there is no religion. ### Latin text sed tamen summum deum cum et philosophi et poetae et ipsi denique qui deos colunt saepe fateantur, de cultu tamen et honoribus eius nemo umquam requisiuit, nemo disseruit, ea scilicet persuasione qua semper beneficum incorruptumque credentes nec irasci eum cuiquam nec ullo cultu indigere arbitrantur. adeo religio esse non potest ubi metus nullus est. ### English translation (Claude) But although philosophers and poets, and even those who worship the gods, often confess the supreme God, no one has ever inquired, no one has discussed, about his worship and honors: from that persuasion, namely, by which, believing him always beneficent and incorruptible, they think he is neither angry with anyone nor needs any worship. So true is it that there can be no religion where there is no fear. ### Citation (SBL) Lactantius, Ira 11.16 (CSEL 27.1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-11-16). ## On the Anger of God 12.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-1 - Source: CSEL 27.1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lactantius returns to his main subject. ### Latin text Nunc, quoniam respondimus inpiae quorundam detestabilique prudentiae uel potius amentiae, redeamus ad propositum. ### English translation (Claude) Now, since we have answered the impious and detestable prudence, or rather madness, of certain people, let us return to our subject. ### Citation (SBL) Lactantius, Ira 12.1 (CSEL 27.1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-1). ## On the Anger of God 12.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-2 - Source: CSEL 27.1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without religion we lose wisdom, which is knowing God, and righteousness, which needs God's restraint. ### Latin text diximus religione sublata nec sapientiam teneri posse nec iustitiam, sapientiam, quia diuinitatis intellectus quo differimus a beluis in homine solo reperiatur, iustitiam, quia nisi cupiditates nostras deus qui falli non potest coercuerit, scelerate inpieque uiuemus. ### English translation (Claude) We said that when religion is taken away neither wisdom nor righteousness can be kept: wisdom, because the understanding of divinity, by which we differ from the beasts, is found in man alone; righteousness, because unless God, who cannot be deceived, restrains our desires, we shall live wickedly and impiously. ### Citation (SBL) Lactantius, Ira 12.2 (CSEL 27.1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-2). ## On the Anger of God 12.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-3 - Source: CSEL 27.1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without religion and righteousness men become worse than beasts, which at least spare their own kind. ### Latin text spectari ergo actus nostros a deo non modo ad utilitatem communis uitae attinet, sed etiam ad ueritatem, quia religione iustitiaque detractis uel ad stultitiam pecudum amissa ratione deuoluimur uel ad bestiarum inmanitatem, immo uero amplius, siquidem bestiae sui generis animalibus parcunt. ### English translation (Claude) That our actions are watched by God, then, concerns not only the usefulness of common life but also the truth; because when religion and righteousness are removed, we either sink, reason lost, to the stupidity of cattle, or to the savagery of wild beasts; indeed further, since wild beasts spare animals of their own kind. ### Citation (SBL) Lactantius, Ira 12.3 (CSEL 27.1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-3). ## On the Anger of God 12.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-4 - Source: CSEL 27.1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without fear of God, man is the cruelest of creatures. ### Latin text quid erit homine truculentius, quid inmitius, si dempto metu superiore uim legum aut fallere potuerit aut contemnere? ### English translation (Claude) What will be more ferocious than man, what more pitiless, if, fear of a higher power being removed, he can either evade or despise the force of the laws? ### Citation (SBL) Lactantius, Ira 12.4 (CSEL 27.1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-4). ## On the Anger of God 12.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-5 - Source: CSEL 27.1:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear of God alone holds society together, and it vanishes if God is thought never angry; next, why the world was made. ### Latin text timor igitur dei solus est qui custodit hominum inter se societatem, per quem uita ipsa sustinetur munitur gubernatur. is autem timor aufertur, si fuerit homini persuasum quod irae sit expers deus, quem moueri et indignari, cum iniusta fiunt, non modo communis utilitas, sed etiam ratio ipsa nobis et ueritas persuadet. rursum nobis ad superiora redeundum est, ut quia docuimus a deo factum esse mundum, doceamus quare sit effectus. ### English translation (Claude) The fear of God, therefore, is the only thing that guards the society of men with one another, by which life itself is sustained, protected, and governed. But this fear is taken away if a man is persuaded that God is without anger; that he is moved and indignant when unjust things are done, not only the common good but reason itself and the truth persuade us. We must go back again to earlier matters, so that, since we have taught that the world was made by God, we may teach why it was made. ### Scripture references - Prov 1:7: echo, low confidence ### Citation (SBL) Lactantius, Ira 12.5 (CSEL 27.1:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-12-5). ## On the Anger of God 13.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-1 - Source: CSEL 27.1:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics rightly say the world was made for man, since everything in it serves him. ### Latin text Si consideret aliquis uniuersam mundi administrationem, intelleget profecto quam uera sit sententia Stoicorum, qui aiunt nostra causa mundum esse constructum. omnia enim quibus constat quaeque generat ex se mundus, ad utilitatem hominis adcommodata sunt. ### English translation (Claude) If anyone considers the whole administration of the world, he will certainly understand how true is the opinion of the Stoics, who say that the world was built for our sake. For all the things of which the world consists and which it produces from itself are adapted to the usefulness of man. ### Translation notes - Compare Cicero, Nat. d. 2.154–162. ### Citation (SBL) Lactantius, Ira 13.1 (CSEL 27.1:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-1). ## On the Anger of God 13.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-2 - Source: CSEL 27.1:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fire, water, land, and sea all serve human needs. ### Latin text homo igni utitur ad usum calefaciendi et luminis et molliendorum ciborum ferrique fabricandi, utitur fontibus ad potus et ad lauacra, fluminibus ad agros inrigandos terminandasque regiones, utitur terra ad percipiendam fructuum uarietatem, planis ad segetem, collibus ad conserenda uineta, montibus ad usum arborum atque lignorum, utitur mari non solum ad commercia et copias ex longinquis regionibus ferendas, uerum etiam ad ubertatem omnis generis piscium. ### English translation (Claude) Man uses fire for warming and light, for softening food and working iron; he uses springs for drinking and bathing, rivers for watering fields and marking the boundaries of regions; he uses the earth to gather a variety of fruits, the plains for grain, the hills for planting vineyards, the mountains for trees and timber; he uses the sea not only for commerce and bringing supplies from distant regions but also for its abundance of every kind of fish. ### Citation (SBL) Lactantius, Ira 13.2 (CSEL 27.1:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-2). ## On the Anger of God 13.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-3 - Source: CSEL 27.1:99–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavens too serve man by making the earth fertile. ### Latin text quod si his elementis utitur quibus est proximus, non est dubium quin et caelo, quoniam et caelestium rerum officia ad fertilitatem terrae ex qua uiuimus temperata sunt. ### English translation (Claude) And if he uses these elements to which he is nearest, there is no doubt that he uses the heaven also, since the functions of the heavenly bodies too are tempered for the fertility of the earth by which we live. ### Citation (SBL) Lactantius, Ira 13.3 (CSEL 27.1:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-3). ## On the Anger of God 13.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-4 - Source: CSEL 27.1:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun's courses give day and night, winter and summer, for the fertility of the earth. ### Latin text sol inrequietis cursibus et spatiis inaequabilibus orbes annuos conficit et aut oriens diem promit ad laborem aut occidens noctem superducit ad requiem, et tum abscessu longius ad meridiem tum accessu propius ad septentrionem hiemis et aestatis uicissitudines facit, ut et hibernis umoribus ac pruinis in ubertatem terra pinguescat et aestiuis caloribus uel herbidae fruges maturitate durentur uel quae sunt in umidis, incocta et feruefacta mitescant. ### English translation (Claude) The sun, with unresting courses and unequal spaces, completes the yearly circuits, and either, rising, brings forth the day for labor, or, setting, brings on the night for rest; and, now by withdrawing further to the south, now by approaching nearer to the north, it makes the alternations of winter and summer, so that the earth may be enriched to fertility by the moisture and frosts of winter, and by the heat of summer either the grassy crops may be hardened to ripeness or those that grow in moist places, cooked and heated, may become mellow. ### Scripture references - Ps 104:19 (103:19 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 13.4 (CSEL 27.1:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-4). ## On the Anger of God 13.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-5 - Source: CSEL 27.1:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The moon measures the months and lights the night for travel and work. ### Latin text luna quoque nocturni temporis gubernatrix amissi ac recepti luminis uicibus menstrua spatia moderatur et caecas tenebris horrentibus noctes fulgore suae claritatis inlustrat, ut aestiua itinera et expeditiones et opera sine labore ac molestia confici possint, siquidem nocte leues melius stipulae, nocte arida prata tondentur. ### English translation (Claude) The moon too, governess of the night, regulates the monthly spaces by the alternations of her lost and recovered light, and illuminates with the brilliance of her brightness the nights that would otherwise be blind with bristling darkness, so that summer journeys, expeditions, and labors may be accomplished without toil or trouble; since “by night the light stubble, by night the dry meadows are better mown.” ### Extrabiblical texts - Virgil, Georg. 1.289–290 (Virgil): quotation, high confidence ### Translation notes - The quotation is Virgil, Georg. 1.289–290. ### Citation (SBL) Lactantius, Ira 13.5 (CSEL 27.1:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-5). ## On the Anger of God 13.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-6 - Source: CSEL 27.1:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars mark the seasons and guide sailors. ### Latin text astra etiam cetera uel ortu uel occasu suo certis stationibus opportunitates temporum subministrant. sed et nauigiis, quominus errabundo cursu per inmensum uagentur, regimen praebent, cum ea rite gubernator obseruans ad portum destinati litoris peruehatur. ### English translation (Claude) The other stars also, by their rising or setting at fixed stations, supply the right seasons. They also give guidance to ships, so that they do not wander on an aimless course through the immensity, when the helmsman, duly observing them, is carried to the harbor of the shore he aims for. ### Citation (SBL) Lactantius, Ira 13.6 (CSEL 27.1:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-6). ## On the Anger of God 13.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-7 - Source: CSEL 27.1:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Winds bring rain for crops everywhere; but, one might ask, did God also labor for the beasts? ### Latin text uentorum spiritu attrahuntur nubes, ut sata imbribus inrigentur, ut uites fetibus, arbusta pomis exuberent. et haec per orbem uicibus exhibentur, ne desit aliquando quo uita hominum sustineatur. at enim ceteras animantes eadem terra nutrit et eiusdem fetu etiam muta pascuntur. num etiam mutorum causa deus laborauit? ### English translation (Claude) By the breath of the winds the clouds are drawn along, so that the crops may be watered by rains, so that vines may abound in fruit and trees in apples. And these things are presented in turn throughout the world, so that there may never be lacking that by which human life is sustained. “But the same earth nourishes the other living creatures, and even the dumb animals are fed by its produce. Did God labor for the sake of the dumb animals too?” ### Citation (SBL) Lactantius, Ira 13.7 (CSEL 27.1:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-7). ## On the Anger of God 13.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-8 - Source: CSEL 27.1:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The animals too were made for man's use, as food, clothing, and labor. ### Latin text minime, quia sunt rationis expertia. sed intellegimus et ipsa eodem modo in usum hominis a deo ficta partim ad cibos partim ad uestitum partim ad operis auxilia, ut clarum sit diuinam prouidentiam rerum et copiarum abundantia hominum uitam instruere atque ornare uoluisse, ob eamque causam et aerem uolucribus et mare piscibus et terram quadrupedibus inpleuit. ### English translation (Claude) Not at all, because they are devoid of reason. But we understand that they too were made by God in the same way for the use of man, partly for food, partly for clothing, partly for help in work; so that it is clear that divine providence willed to furnish and adorn the life of men with an abundance of things and supplies, and for this reason filled the air with birds, the sea with fish, and the earth with four-footed beasts. ### Scripture references - Gen 1:28: allusion, medium confidence - Gen 9:3: echo, low confidence ### Citation (SBL) Lactantius, Ira 13.8 (CSEL 27.1:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-8). ## On the Anger of God 13.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-9 - Source: CSEL 27.1:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Academics ask why, if all was made for man, so much in nature is harmful. ### Latin text sed Academici contra Stoicos disserentes solent quaerere cur, si omnia deus hominum causa fecerit, etiam multa contraria et inimica et pestifera nobis reperiantur tam in mari quam in terra. ### English translation (Claude) But the Academics, arguing against the Stoics, usually ask why, if God made all things for the sake of men, many things are also found that are contrary, hostile, and pestilent to us, both on sea and on land. ### Citation (SBL) Lactantius, Ira 13.9 (CSEL 27.1:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-9). ## On the Anger of God 13.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-10 - Source: CSEL 27.1:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics foolishly replied that the use of such things will be discovered in time. ### Latin text quod Stoici ueritatem non perspicientes ineptissime reppulerunt. aiunt enim multa esse in gignentibus et in numero animalium quorum adhuc lateat utilitas, sed eam processu temporum inuenturi, sicut iam multa prioribus saeculis incognita necessitas et usus inuenerit. ### English translation (Claude) This the Stoics, not perceiving the truth, rebutted most foolishly. For they say that there are many things among growing things and in the number of animals whose usefulness is still hidden, but that it will be found in the course of time, just as necessity and use have already found many things unknown to earlier ages. ### Translation notes - The angle brackets mark a letter supplied by the editor. ### Citation (SBL) Lactantius, Ira 13.10 (CSEL 27.1:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-10). ## On the Anger of God 13.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-11 - Source: CSEL 27.1:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What use are mice, roaches, and snakes? A medicine against the harm they do is no answer. ### Latin text quae tandem utilitas potest in muribus in blattis in serpentibus reperiri, quae homini molesta et perniciosa sunt? an medicina in his aliqua latet? quae si est, inueniatur aliquando, nempe aduersus mala, cum id illi querantur, esse omnino malum! ### English translation (Claude) What usefulness, pray, can be found in mice, in cockroaches, in serpents, which are troublesome and pernicious to man? Or does some medicine lie hidden in them? If there is, let it be found some day; namely, against evils, when they complain that that is wholly evil! ### Citation (SBL) Lactantius, Ira 13.11 (CSEL 27.1:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-11). ## On the Anger of God 13.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-12 - Source: CSEL 27.1:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Better no viper at all than a cure for its bite made from its ashes. ### Latin text uiperam ferunt exustam in cineremque dilapsam mederi eiusdem bestiae morsui. quanto melius fuerat eam prorsus non esse quam remedium contra se ab ea ipsa desiderari! ### English translation (Claude) They say that a viper, burned and crumbled to ashes, heals the bite of the same beast. How much better it would have been for it not to exist at all than that a remedy against it should have to be sought from it! ### Citation (SBL) Lactantius, Ira 13.12 (CSEL 27.1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-12). ## On the Anger of God 13.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-13 - Source: CSEL 27.1:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true answer: God made man in his image and gave him wisdom, which needs both good and evil to discern between them. ### Latin text breuius igitur ac uerius respondere potuerunt in hunc modum: deus cum formaret hominem ueluti simulacrum suum, quod erat diuini opificii summum, inspirauit ei sapientiam soli, ut omnia imperio ac dicioni suae subiugaret omnibusque mundi commodis uteretur. proposuit tamen ei et bona et mala, quia sapientiam dedit, cuius omnis ratio in discernendis bonis ac malis sita est. ### English translation (Claude) They could, then, have answered more briefly and truly in this way: God, when he formed man as his own image, which was the summit of the divine workmanship, breathed wisdom into him alone, so that he might subject all things to his command and rule and use all the advantages of the world. Yet he set before him both goods and evils, because he gave him wisdom, whose whole principle lies in distinguishing good and evil. ### Scripture references - Gen 1:26: allusion, high confidence - Gen 2:7: allusion, medium confidence - Gen 2:9: echo, low confidence ### Citation (SBL) Lactantius, Ira 13.13 (CSEL 27.1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-13). ## On the Anger of God 13.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-14 - Source: CSEL 27.1:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Choosing the good requires knowing and rejecting the evil. ### Latin text non potest enim quisquam eligere meliora et scire quod bonum sit, nisi sciat simul reicere ac uitare quae mala sunt. inuicem sibi alterutra conexa sunt, ut sublato alterutro utrumque sit tolli necesse. ### English translation (Claude) For no one can choose the better and know what is good unless he knows at the same time how to reject and avoid what is evil. The two are bound to each other in turn, so that if either is removed, both must be removed. ### Citation (SBL) Lactantius, Ira 13.14 (CSEL 27.1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-14). ## On the Anger of God 13.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-15 - Source: CSEL 27.1:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom works by seeking the good and rejecting the evil. ### Latin text propositis igitur bonis malisque tum demum opus suum peragit sapientia et quidem bonum adpetit ad utilitatem, malum reicit ad salutem. ### English translation (Claude) When goods and evils have been set before it, then at last wisdom performs its work: it seeks the good for its usefulness, and rejects the evil for its safety. ### Citation (SBL) Lactantius, Ira 13.15 (CSEL 27.1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-15). ## On the Anger of God 13.16 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-16 - Source: CSEL 27.1:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without evils to guard against, wisdom would have nothing to do. ### Latin text ergo sicut bona innumerabilia data sunt quibus frui posset, sic etiam mala quae caueret. nam si malum nullum sit, nullum periculum, nihil denique quod laedere hominem possit, tolletur omnia materia sapientiae nec erit homini necessaria. ### English translation (Claude) Therefore, just as countless goods have been given which he might enjoy, so also evils which he should guard against. For if there were no evil, no danger, nothing in short that could harm a man, the whole material of wisdom would be removed, and it would not be necessary to man. ### Citation (SBL) Lactantius, Ira 13.16 (CSEL 27.1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-16). ## On the Anger of God 13.17 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-17 - Source: CSEL 27.1:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If only goods existed, man would need no more wisdom than infants at a feast of wholesome food. ### Latin text positis enim tantummodo in conspectu bonis quid opus est cogitatione intellectu scientia ratione, cum quocumque porrexerit manum, id naturae aptum et adcommodatum sit? ut si quis uelit apparatissimam cenam infantibus qui nondum sapiant adponere, utique id adpetent singuli quo unum quemque aut impetus aut fames aut etiam casus attraxerit, et quidquid sumpserint, id illis erit uitale ac salubre. ### English translation (Claude) For if only goods were set in view, what need would there be of thought, understanding, knowledge, reason, since wherever he stretched out his hand, it would be suitable and fitted to his nature? As if someone wished to set a most lavish dinner before infants who do not yet have sense: each will certainly go for whatever impulse or hunger or even chance draws him to, and whatever they take will be life-giving and healthful to them. ### Citation (SBL) Lactantius, Ira 13.17 (CSEL 27.1:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-17). ## On the Anger of God 13.18 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-18 - Source: CSEL 27.1:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mix in poison, and the children need wisdom to choose between good and evil. ### Latin text quid igitur nocebit eos sicuti sunt permanere et semper infantes ac nescios esse rerum? si autem admisceas uel amara uel inutilia uel etiam uenenata, decipientur utique per ignorantiam boni ac mali, nisi accedat his sapientia per quam habeant malorum reiectionem bonorumque dilectum. ### English translation (Claude) What harm, then, will it do them to remain as they are and to be always infants and ignorant of things? But if you mix in bitter or useless or even poisonous things, they will certainly be deceived through ignorance of good and evil, unless wisdom comes to them, through which they may reject evil and choose good. ### Citation (SBL) Lactantius, Ira 13.18 (CSEL 27.1:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-18). ## On the Anger of God 13.19 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-19 - Source: CSEL 27.1:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is chiefly because of evils that we need wisdom and are rational. ### Latin text uides ergo magis propter mala opus nobis esse sapientia: quae nisi fuissent proposita, rationale animal non essemus. ### English translation (Claude) You see, then, that we need wisdom more because of evils; and if these had not been set before us, we would not be a rational animal. ### Citation (SBL) Lactantius, Ira 13.19 (CSEL 27.1:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-19). ## On the Anger of God 13.20 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-20 - Source: CSEL 27.1:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This also answers Epicurus's dilemma: God either wills to remove evil and cannot, or can and will not, or neither, or both. ### Latin text quod si haec ratio uera est, quam Stoici nullo modo uidere potuerunt, dissoluitur etiam illud argumentum Epicuri. deus inquit aut uult tollere mala et non potest, aut potest et non uult, aut neque uult neque potest, aut et uult et potest. ### English translation (Claude) And if this reasoning is true, which the Stoics could in no way see, then that argument of Epicurus too is dissolved. “God,” he says, “either wishes to take away evils and cannot; or can and does not wish to; or neither wishes nor is able; or both wishes and is able. ### Extrabiblical texts - Epicurus, fr. 374 Usener (Epicurus (sayings and fragments)): quotation, high confidence ### Translation notes - This is the only surviving source of the argument ascribed to Epicurus (fr. 374 Usener). ### Citation (SBL) Lactantius, Ira 13.20 (CSEL 27.1:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-20). ## On the Anger of God 13.21 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-21 - Source: CSEL 27.1:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each option seems to make God weak or envious, except the last, which raises the question where evil comes from. ### Latin text si uult et non potest, inbecillus est, quod in deum non cadit; si potest et non uult, inuidus, quod aeque alienum est a deo; si neque uult neque potest, et inuidus et inbecillus est ideoque nec deus; si et uult et potest, quod solum deo conuenit, unde ergo sunt ### English translation (Claude) If he wishes and cannot, he is weak, which does not befall God; if he can and does not wish, he is envious, which is equally foreign to God; if he neither wishes nor is able, he is both envious and weak, and therefore not God; if he both wishes and is able, which alone befits God, where then do ### Citation (SBL) Lactantius, Ira 13.21 (CSEL 27.1:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-21). ## On the Anger of God 13.22 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-22 - Source: CSEL 27.1:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This argument unsettles many defenders of providence, but Lactantius will easily answer it. ### Latin text mala aut cur illa non tollit? scio plerosque philosophorum qui prouidentiam defendunt, hoc argumento perturbari solere et inuitos paene adigi ut deum nihil curare fateantur, quod maxime quaerit Epicurus, sed nos ratione perspecta formidolosum hoc argumentum facile dissoluimus. ### English translation (Claude) evils come from, or why does he not take them away?” I know that most of the philosophers who defend providence are usually thrown into confusion by this argument and are driven almost against their will to admit that God cares for nothing, which is what Epicurus most seeks; but we, having looked into the reason, easily dissolve this formidable argument. ### Citation (SBL) Lactantius, Ira 13.22 (CSEL 27.1:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-22). ## On the Anger of God 13.23 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-23 - Source: CSEL 27.1:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God can remove evil but does not, because he gave wisdom, which leads to knowing God and to immortality, the highest good. ### Latin text deus enim potest quidquid uelit et inbecillitas uel inuidia in eo nulla est, potest igitur mala tollere, sed non uult: nec ideo tamen inuidus est. idcirco enim non tollit, quia sapientiam, sicut edocui, simul tribuit et plus est boni ac iucunditatis in sapientia quam in malis molestiae. sapientia enim facit ut etiam deum cognoscamus et per eam cognitionem inmortalitatem adsequamur, quod est summum bonum. itaque nisi prius malum agnouerimus, nec bonum poterimus agnoscere. ### English translation (Claude) For God can do whatever he wills, and there is no weakness or envy in him. He can, therefore, take away evils, but he does not will it; and yet he is not envious for that reason. For he does not take them away because he has at the same time bestowed wisdom, as I have shown, and there is more good and delight in wisdom than there is trouble in evils. For wisdom brings it about that we know God too, and through that knowledge we attain immortality, which is the highest good. And so unless we first recognize evil, we shall not be able to recognize the good either. ### Citation (SBL) Lactantius, Ira 13.23 (CSEL 27.1:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-23). ## On the Anger of God 13.24 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-24 - Source: CSEL 27.1:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Remove evil, and wisdom and virtue, which consist in overcoming evil, would vanish too. ### Latin text sed hoc non uidit Epicurus nec alius quisquam, si tollantur mala, tolli pariter sapientiam nec ulla in homine uirtutis remanere uestigia: cuius ratio in sustinenda et superanda malorum acerbitate consistit. ### English translation (Claude) But Epicurus did not see this, nor did anyone else: that if evils were taken away, wisdom would be taken away as well, and no traces of virtue would remain in man, whose principle consists in enduring and overcoming the bitterness of evils. ### Citation (SBL) Lactantius, Ira 13.24 (CSEL 27.1:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-24). ## On the Anger of God 13.25 - URL: https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-25 - Source: CSEL 27.1:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Removing evils would cost us our greatest good; both evil and good were set before us for man's sake. ### Latin text ita propter exiguum conpendium sublatorum malorum maximo et uero et proprio nobis bono careremus. constat igitur omnia propter hominem proposita tam mala quam etiam bona. ### English translation (Claude) So for the sake of the small gain of having evils removed, we would lack the greatest, the true, and our own proper good. It is established, then, that all things, evils as well as goods, have been set before us for man's sake. ### Citation (SBL) Lactantius, Ira 13.25 (CSEL 27.1:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/10-1/#p-13-25). ## On the Anger of God 14.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-1 - Source: CSEL 27.1:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made the world for man, and man for himself, as priest of his temple and beholder of his works. ### Latin text Sequitur ut ostendam cur fecerit hominem ipsum deus. sicut mundum propter hominem machinatus est, ita ipsum propter se tamquam diuini templi antistitem. spectatorem operum rerumque caelestium. ### English translation (Claude) It follows that I should show why God made man himself. Just as he contrived the world for man's sake, so he made man himself for his own sake, as the priest of a divine temple, the spectator of his works and of heavenly things. ### Citation (SBL) Lactantius, Ira 14.1 (CSEL 27.1:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-1). ## On the Anger of God 14.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-2 - Source: CSEL 27.1:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man alone was given reason, upright stature, and speech so that he might know, contemplate, and praise God, and all things were subject to him so that he would be subject to God. ### Latin text solus est enim qui sentiens capaxque rationis intellegere possit deum, qui opera eius admirari, uirtutem potestatemque perspicere: idcirco enim consilio mente prudentia instructus est, ideo solus praeter ceteras animantes recto corpore ac statu fictus est, ut ad contemplationem parentis sui excitatus esse uideatur, ideo sermonem solus accepit ac linguam cogitationis interpretem, ut enarrare maiestatem domini sui possit, postremo idcirco ei cuncta subiecta sunt, ut fictori atque artifici deo esset ipse subiectus. ### English translation (Claude) For he alone, being sentient and capable of reason, can understand God, admire his works, and perceive his virtue and power. For this reason he was furnished with counsel, mind, and prudence; for this reason he alone, beyond the other living creatures, was formed with an upright body and stance, so that he might seem roused to the contemplation of his parent; for this reason he alone received speech and a tongue, the interpreter of thought, so that he might tell the majesty of his Lord; finally, for this reason all things were made subject to him, so that he himself might be subject to God, his maker and craftsman. ### Scripture references - Ps 8:6: echo, low confidence ### Citation (SBL) Lactantius, Ira 14.2 (CSEL 27.1:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-2). ## On the Anger of God 14.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-3 - Source: CSEL 27.1:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since God made man his worshiper and lord of creation, we must love God and also our fellow man. ### Latin text si ergo deus hominem suum uoluit esse cultorem ideoque illi tantum honoris attribuit, ut rerum omnium dominaretur, utique iustissimum est et deum qui tanta praestiterit amare et hominem qui sit nobiscum diuini iuris societate coniunctus. nec enim fas est cultorem dei a dei cultore uiolari. ### English translation (Claude) If, then, God willed man to be his worshiper, and for that reason gave him so much honor that he should rule over all things, then certainly it is most just both to love God, who has bestowed such great things, and to love man, who is joined with us in the fellowship of divine law. For it is not right that a worshiper of God should be harmed by a worshiper of God. ### Citation (SBL) Lactantius, Ira 14.3 (CSEL 27.1:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-3). ## On the Anger of God 14.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-4 - Source: CSEL 27.1:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man was made for religion and righteousness, as Cicero says: we are born for justice. ### Latin text unde intellegimus religionis ac iustitiae causa esse hominem figuratum. cuius rei testis est Marcus Tullius in libris De legibus ita dicens: sed omnium quae in doctorum hominum disputatione uersantur, nihil est profecto praestabilius quam plane intellegi nos ad iustitiam esse natos. ### English translation (Claude) From this we understand that man was fashioned for the sake of religion and righteousness. Marcus Tullius is a witness to this in the books On the Laws, where he says: “But of all the things discussed by learned men, nothing is surely more excellent than to understand plainly that we are born for righteousness.” ### Extrabiblical texts - Cicero, Leg. 1.28 (Cicero): quotation, high confidence ### Translation notes - Cicero, Leg. 1.28. ### Citation (SBL) Lactantius, Ira 14.4 (CSEL 27.1:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-4). ## On the Anger of God 14.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-5 - Source: CSEL 27.1:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God wills everyone to honor him as Father and love others as brothers; in these two lies all righteousness. ### Latin text quod si est uerissimum, deus ergo uult omnes homines esse iustos id est deum et hominem caros habere, deum scilicet honorare tamquam patrem, hominem diligere uelut fratrem; in his enim duobus tota iustitia consistit. ### English translation (Claude) And if this is most true, then God wills all men to be righteous, that is, to hold God and man dear: namely, to honor God as a father and to love man as a brother; for in these two the whole of righteousness consists. ### Scripture references - Matt 22:37: allusion, medium confidence - Matt 22:39: allusion, medium confidence - Matt 22:40: allusion, medium confidence ### Translation notes - Compare the two great commandments, Matt 22:37–40. ### Citation (SBL) Lactantius, Ira 14.5 (CSEL 27.1:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-5). ## On the Anger of God 14.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-6 - Source: CSEL 27.1:105–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever ignores God or harms others breaks the divine law and his own nature. ### Latin text qui ergo aut deum non agnoscit aut homini nocet, iniuste et contra naturam suam uiuit et hoc modo inrumpit institutum legemque diuinam. ### English translation (Claude) Whoever, then, either does not acknowledge God or harms a man lives unrighteously and against his own nature, and in this way breaks through the divine ordinance and law. ### Citation (SBL) Lactantius, Ira 14.6 (CSEL 27.1:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-14-6). ## On the Anger of God 15.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-1 - Source: CSEL 27.1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why, if man was made for righteousness, does he sin? ### Latin text Hic fortasse quaerat aliquis unde ad hominem peccata peruenerint aut quae prauitas diuini instituti regulam ad peiora detorserit, ut cum sit ad iustitiam genitus, opera tamen efficiat iniusta. ### English translation (Claude) Here perhaps someone may ask where sins came to man from, or what perversity twisted the rule of the divine ordinance toward worse things, so that, though he was born for righteousness, he nevertheless does unrighteous works. ### Citation (SBL) Lactantius, Ira 15.1 (CSEL 27.1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-1). ## On the Anger of God 15.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-2 - Source: CSEL 27.1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God permits evil so that good may shine, since opposites define each other, as the world itself is made of opposites. ### Latin text iam superius explicaui simul deum proposuisse bonum ac malum et bonum quidem diligere, malum autem quod bono repugnat odisse, sed ideo malum permisisse, ut et bonum emicaret, quod alterum sine altero, sicut saepe docui, intellegimus constare non posse: denique ipsum mundum ex duobus elementis repugnantibus et inuicem copulatis esse concretum, igneo et umido, nec potuisse lucem fieri. nisi et tenebrae fuissent, quia nec superum esse potest sine infero nec oriens sine occidente nec calidum sine frigido nec molle sine duro. ### English translation (Claude) I have already explained above that God set forth good and evil at the same time, and that he loves the good but hates the evil, which is opposed to the good; but that he permitted evil for this reason, that the good too might shine out, since, as I have often taught, we understand that the one cannot exist without the other. Indeed, the world itself was compacted from two elements opposed and joined to each other, the fiery and the moist; nor could light have been made unless there had also been darkness, because there can be no above without a below, no east without a west, no hot without cold, no soft without hard. ### Scripture references - Gen 1:4: echo, low confidence ### Citation (SBL) Lactantius, Ira 15.2 (CSEL 27.1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-2). ## On the Anger of God 15.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-3 - Source: CSEL 27.1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man is made of opposing soul and body: the soul heavenly, eternal, and good; the body earthly, mortal, and inclined to evil. ### Latin text sic et nos ex duobus aeque repugnantibus conpacti sumus, anima et corpore, quorum alterum caelo adscribitur, quia. tenue est. et intractabile, alterum terrae, quia conprehensibile est: alterum solidum est et aeternum, alterum fragile atque mortale. ergo alteri bonum adhaeret, alteri malum, alteri lux uita iustitia. alteri tenebrae mors iniustitia. ### English translation (Claude) So we too are compacted of two things equally opposed, soul and body, of which the one is assigned to heaven, because it is fine and cannot be handled, the other to earth, because it can be grasped; the one is solid and eternal, the other fragile and mortal. Therefore good clings to the one, evil to the other; to the one light, life, righteousness; to the other darkness, death, unrighteousness. ### Citation (SBL) Lactantius, Ira 15.3 (CSEL 27.1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-3). ## On the Anger of God 15.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-4 - Source: CSEL 27.1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because human nature became corrupt, a law was needed to forbid vice and command virtue. ### Latin text hinc extitit in hominibus naturae suae deprauatio, ut esset necesse constitui legem qua possent et uitia prohiberi et uirtutis officia imperari. ### English translation (Claude) From this there arose in men a depravation of their nature, so that it was necessary that a law be established by which vices might be forbidden and the duties of virtue commanded. ### Citation (SBL) Lactantius, Ira 15.4 (CSEL 27.1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-4). ## On the Anger of God 15.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-5 - Source: CSEL 27.1:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since there are good and evil deeds, God must respond with favor to the one and anger to the other. ### Latin text cum igitur sint in rebus humanis bona et mala, quorum rationem declaraui, necesse est in utramque partem moueri deum, et ad gratiam, cum iusta fieri uidet, et ad iram, cum cernit iniusta. ### English translation (Claude) Since, then, there are goods and evils in human affairs, whose reason I have declared, God must be moved in both directions: to favor, when he sees righteous things done, and to anger, when he sees unrighteous things. ### Citation (SBL) Lactantius, Ira 15.5 (CSEL 27.1:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-5). ## On the Anger of God 15.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-6 - Source: CSEL 27.1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus objects that a God with joy and anger must also have fear, lust, and every other human weakness. ### Latin text sed occurrit nobis Epicurus ac dicit: si est in deo laetitiae adfectus ad gratiam et odii. ad iram, necesse est habeat et timorem et libidinem et cupiditatem ceterosque adfectus, qui sunt inbecillitatis humanae. ### English translation (Claude) But Epicurus meets us and says: “If there is in God the emotion of joy, leading to favor, and of hatred, leading to anger, he must also have fear and lust and desire and the other emotions, which belong to human weakness.” ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence ### Citation (SBL) Lactantius, Ira 15.6 (CSEL 27.1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-6). ## On the Anger of God 15.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-7 - Source: CSEL 27.1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anger does not imply fear, nor joy grief; and God's condition must be considered, not a "nature," since he was never born. ### Latin text non est necesse ut timeat qui irascitur aut maereat qui gaudet: denique iracundi minus timidi sunt et natura laeti minus maerent. quid opus est de humanis adfectibus dicere, quibus fragilitas nostra succumbit? consideremus diuinam necessitatem, nolo enim naturam dicere, quia deus numquam creditur natus. ### English translation (Claude) It is not necessary that one who is angry should fear, or that one who rejoices should grieve; indeed, the irascible are less fearful, and those joyful by nature grieve less. What need is there to speak of human emotions, to which our frailty succumbs? Let us consider the divine necessity; for I do not wish to say “nature,” since God is never believed to have been born. ### Translation notes - Lactantius plays on natura and nasci ("to be born"). ### Citation (SBL) Lactantius, Ira 15.7 (CSEL 27.1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-7). ## On the Anger of God 15.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-8 - Source: CSEL 27.1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man fears because he can be harmed; God cannot be harmed and so cannot fear. ### Latin text timoris adfectus habet in homine materiam, in deo non habet. homo quia multis casibus periculisque subiectus est, metuit ne qua uis maior existat quae illum uerberet spoliet laceret adfligat interimat, deus autem, in quem nec egestas nec iniuria nec dolor nec mors cadit, timere nullo pacto potest, quia nihil est quod ei uim possit adferre. ### English translation (Claude) The emotion of fear has material in man, but in God it has none. Man, because he is subject to many accidents and dangers, fears lest some greater force arise that may beat, rob, tear, afflict, or kill him; but God, upon whom neither want nor injury nor pain nor death can fall, can in no way fear, because there is nothing that can do him violence. ### Citation (SBL) Lactantius, Ira 15.8 (CSEL 27.1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-8). ## On the Anger of God 15.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-9 - Source: CSEL 27.1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sexual desire exists in man because, being mortal, he needs another sex to continue the race. ### Latin text item libidinis ratio et causa in homine manifesta est. nam quia fragilis ac mortalis effectus est, necessarium fuit alterum sexum diuersumque constitui cuius se permixtione suboles effici posset ad continuandam generis perpetuitatem. ### English translation (Claude) Likewise the reason and cause of lust in man is plain. For because he was made fragile and mortal, it was necessary that another and different sex be established, by mingling with which offspring might be produced to continue the perpetuity of the race. ### Citation (SBL) Lactantius, Ira 15.9 (CSEL 27.1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-9). ## On the Anger of God 15.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-10 - Source: CSEL 27.1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, immortal and alone, has no need of sexual desire or offspring. ### Latin text haec autem libido in deo locum non habet, quia et fragilitas et interitus ab eo alienus est, nec ulla est apud eum femina cuius possit copulatione gaudere, nec successione indiget qui semper futurus est. ### English translation (Claude) But this lust has no place in God, because both frailty and death are foreign to him; nor is there any female with him in union with whom he could delight; nor does he who will always be need a successor. ### Citation (SBL) Lactantius, Ira 15.10 (CSEL 27.1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-10). ## On the Anger of God 15.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-11 - Source: CSEL 27.1:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise envy and greed belong to man, not God. ### Latin text eadem de inuidia et cupiditate dici possunt: quae certis manifestisque de causis in hominem cadunt, in deum nullo modo. ### English translation (Claude) The same can be said of envy and desire: they fall upon man for fixed and plain reasons, upon God in no way. ### Citation (SBL) Lactantius, Ira 15.11 (CSEL 27.1:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-11). ## On the Anger of God 15.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-12 - Source: CSEL 27.1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Favor, anger, and pity, however, rightly belong to God, who uses them to preserve the world. ### Latin text at uero et gratia et ira et miseratio habent in deo materiam recteque illis utitur summa illa et singularis potestas ad rerum conseruationem. ### English translation (Claude) But favor and anger and pity do have material in God, and that supreme and unique power rightly uses them for the preservation of things. ### Citation (SBL) Lactantius, Ira 15.12 (CSEL 27.1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-15-12). ## On the Anger of God 16.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-1 - Source: CSEL 27.1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men in trouble appeal to God, so God has reason for pity and helps them. ### Latin text Quaeret quispiam quae sit ista materia. primum accidentibus malis adflicti homines ad deum plerumque confugiunt mitigant obsecrant credentes eum posse ab iis iniurias propulsare. habet igitur deus causam miserandi: nec enim tam inmitis est hominumque contemptor, ut auxilium laborantibus deneget. ### English translation (Claude) Someone will ask what that material is. First, men afflicted by misfortunes usually flee to God, appease him, and implore him, believing that he can ward off injuries from them. God therefore has cause for pity; for he is not so harsh and contemptuous of men as to deny help to those in distress. ### Citation (SBL) Lactantius, Ira 16.1 (CSEL 27.1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-1). ## On the Anger of God 16.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-2 - Source: CSEL 27.1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many worship and serve God with prayer and good works, so he has reason to show favor. ### Latin text item plurimi quibus persuasum est deo placere iustitiam eumque, quia sit dominus ac parens omnium, uenerantur. ei precibus adsiduis ac frequentibus uotis dona et sacrificia offerunt, nomen eius laudibus prosecuntur, iustis ac bonis operibus demereri eum laborant. est ergo propter quod deus et possit et debeat gratificari. ### English translation (Claude) Likewise very many, persuaded that righteousness pleases God, venerate him as Lord and parent of all; they offer him gifts and sacrifices with constant prayers and frequent vows, pursue his name with praises, and labor to win his favor by righteous and good works. There is, then, a reason why God both can and should show favor. ### Citation (SBL) Lactantius, Ira 16.2 (CSEL 27.1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-2). ## On the Anger of God 16.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-3 - Source: CSEL 27.1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since God is beneficent and not ungrateful, he must reward those who live holily. ### Latin text nam si nihil est tam conueniens deo quam beneficentia, nihil autem tam alienum quam ut sit ingratus, necesse est ut officiis optimorum sancteque uiuentium praestet aliquid ac uicem reddat, ne subeat ingrati culpam, quae est etiam homini criminosa. ### English translation (Claude) For if nothing is so fitting for God as beneficence, and nothing so foreign to him as being ungrateful, he must bestow something on the services of the best and of those who live holily, and make a return, lest he incur the charge of ingratitude, which is blameworthy even in a man. ### Citation (SBL) Lactantius, Ira 16.3 (CSEL 27.1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-3). ## On the Anger of God 16.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-4 - Source: CSEL 27.1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others are criminals who commit every crime and despise the law and God. ### Latin text contra autem sunt alii facinerosi ac nefarii qui omnia libidinibus polluant, caedibus uexent, fraudent rapiant periurent, nec consanguineis nec parentibus parcant, leges et ipsum etiam deum neglegant. ### English translation (Claude) On the other hand there are others, criminal and wicked, who pollute everything with their lusts, harass it with murders, defraud, rob, perjure themselves, spare neither kin nor parents, and neglect the laws and even God himself. ### Citation (SBL) Lactantius, Ira 16.4 (CSEL 27.1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-4). ## On the Anger of God 16.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-5 - Source: CSEL 27.1:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God must be angered by the wicked and punish them to protect the good; his anger is itself a kindness. ### Latin text habet igitur in deo ira materiam. non est enim fas eum, cum talia fieri uideat, non moueri et insurgere ad ultionem sceleratorum et pestiferos nocentesque delere, ut bonis omnibus consulat: adeo et in ipsa ira inest gratificatio. ### English translation (Claude) Anger, therefore, has material in God. For it is not right that, when he sees such things done, he should not be moved and rise up to punish the wicked and destroy the pestilent and guilty, so as to provide for all the good: so there is kindness even in anger itself. ### Citation (SBL) Lactantius, Ira 16.5 (CSEL 27.1:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-5). ## On the Anger of God 16.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-6 - Source: CSEL 27.1:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both those who allow God favor but not anger, and those who deny him any emotion, are wrong. ### Latin text inania ergo reperiuntur argumenta uel eorum qui cum irasci deum nolunt, gratificari uolunt, quia ne hoc quidem fieri sine ira potest, uel eorum qui nullum animi motum esse in deo putant. ### English translation (Claude) Empty, then, are found the arguments both of those who, while unwilling that God be angry, want him to show favor, since not even this can happen without anger, and of those who think there is no motion of the mind in God. ### Citation (SBL) Lactantius, Ira 16.6 (CSEL 27.1:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-6). ## On the Anger of God 16.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-7 - Source: CSEL 27.1:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God lacks the emotions of vice, such as lust and envy, but truly has those of virtue: anger at the wicked, love for the good, pity for the afflicted. ### Latin text et quia sunt aliqui adfectus qui non cadunt in deum, ut libido timor auaritia maeror inuidia, omni prorsus adfectu eum uacare dixerunt. his enim uacat, quia uitiorum adfectus sunt, eos autem qui sunt uirtutis, id est ira in malos, caritas in bonos, miseratio in adflictos, quoniam diuina potestate sunt digna, proprios et iustos et ueros habet. ### English translation (Claude) And because there are some emotions that do not befall God, such as lust, fear, avarice, grief, and envy, they have said that he is wholly free of every emotion. He is indeed free of these, because they are emotions of vices; but those that belong to virtue, that is, anger toward the wicked, love toward the good, pity toward the afflicted, since they are worthy of divine power, he has as his own, just and true. ### Citation (SBL) Lactantius, Ira 16.7 (CSEL 27.1:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-7). ## On the Anger of God 16.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-8 - Source: CSEL 27.1:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without God's anger and favor, the world would fall into lawless violence; because people expect judgment, virtue thrives and crime is rarer. ### Latin text quae profecto nisi habeat, humana uita turbabitur atque ad tantam confusionem deueniet status rerum, ut contemptis superatisque legibus sola regnet audacia, ut nemo denique tutus esse possit nisi qui uiribus praeualeat: ita quasi communi latrocinio terra omnis depopulabitur. nunc uero quoniam et mali poenam et boni gratiam et adflicti opem sperant, et uirtutibus locus est et scelera rariora sunt. ### English translation (Claude) And if he did not have them, human life would be thrown into disorder, and the state of things would come to such confusion that, the laws being despised and overcome, audacity alone would reign, and no one in short could be safe except one who prevailed by strength: so the whole earth would be laid waste as by a common robbery. But now, since the wicked expect punishment, the good favor, and the afflicted help, there is room for virtues and crimes are rarer. ### Citation (SBL) Lactantius, Ira 16.8 (CSEL 27.1:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-8). ## On the Anger of God 16.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-9 - Source: CSEL 27.1:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why the wicked often prosper will be considered later; first, whether God is angered by wickedness. ### Latin text at enim plerumque et scelerati feliciores sunt et boni miseriores et iusti ab iniustis inpune uexantur. considerabimus postea cur ista fiant: interim de ira explicemus, an sit aliqua in deo, utrum nihil curet omnino nec moueatur ad ea quae inpie geruntur. ### English translation (Claude) “But the wicked are often happier and the good more wretched, and the righteous are harassed with impunity by the unrighteous.” We shall consider later why these things happen; meanwhile let us explain about anger, whether there is any in God, or whether he cares for nothing at all and is not moved by what is done impiously. ### Scripture references - Ps 73:3 (72:3 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 16.9 (CSEL 27.1:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-16-9). ## On the Anger of God 17.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-1 - Source: CSEL 27.1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God cares for nothing, either he has no power or he despises the world he made. ### Latin text Deus inquit Epicurus nihil curat. nullam igitur habet potestatem — curare enim necesse est eum qui habeat, uel si habet et non utitur, quae tanta neglegentiae causa est ut ei non dicam nostrum genus, sed etiam mundus ipse sit uilis? ### English translation (Claude) “God,” says Epicurus, “cares for nothing.” Then he has no power; for one who has power must care. Or, if he has it and does not use it, what great cause of negligence is there, that not only our race, I will not say, but even the world itself is worthless to him? ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Citation (SBL) Lactantius, Ira 17.1 (CSEL 27.1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-1). ## On the Anger of God 17.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-2 - Source: CSEL 27.1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God is always at rest, who governs the world? And a living being can only rest in sleep or death. ### Latin text ideo inquit incorruptus est ac beatus, quia semper quietus. cui ergo administratio tantarum rerum cessit, si haec a deo neglegantur quae uidemus ratione summa gubernari? aut quietus esse quomodo potest qui uiuit ac sentit? nam quies aut somni res est aut mortis. ### English translation (Claude) “For this reason,” he says, “he is incorrupt and blessed, because he is always at rest.” To whom, then, has the administration of such great things fallen, if these things which we see governed with the highest reason are neglected by God? Or how can one who lives and perceives be at rest? For rest belongs either to sleep or to death. ### Citation (SBL) Lactantius, Ira 17.2 (CSEL 27.1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-2). ## On the Anger of God 17.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-3 - Source: CSEL 27.1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even in sleep the mind is active, dreaming while the body rests. ### Latin text sed nec somnus habet quietem. nam cum soporati sumus, corpus quidem quiescit, animus tamen inrequietus agitatur; imagines sibi quas cernat adfingit, ut naturalem suum motum exerceat uarietate uisorum, auocatque se falsis, dum membra saturentur ac uigorem capiant de quiete. ### English translation (Claude) But not even sleep has rest. For when we are asleep, the body indeed rests, but the mind is restlessly active; it forms images for itself to behold, so as to exercise its natural motion by the variety of what it sees, and distracts itself with false things while the limbs are refreshed and take strength from rest. ### Translation notes - Compare Lactantius, Opif. 18.4–8. ### Citation (SBL) Lactantius, Ira 17.3 (CSEL 27.1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-3). ## On the Anger of God 17.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-4 - Source: CSEL 27.1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only death is endless rest; the living God is ever active in governing the world and watches over each person's deeds. ### Latin text quies igitur sempiterna solius mortis est. si autem mors deum non attingit, deus igitur numquam quietus est. dei uero actio quae potest esse nisi mundi administratio? si uero mundi curam gerit, curat igitur hominum uitam deus et singulorum actus animaduertit eosque sapientes ac bonos esse desiderat. ### English translation (Claude) Everlasting rest, therefore, belongs to death alone. But if death does not touch God, then God is never at rest. And what can God's activity be but the administration of the world? But if he takes care of the world, then God cares for the life of men and notices the acts of each, and desires them to be wise and good. ### Citation (SBL) Lactantius, Ira 17.4 (CSEL 27.1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-4). ## On the Anger of God 17.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-5 - Source: CSEL 27.1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's will is his law; those who keep it are dear to him, and he must be angry with those who violate it. ### Latin text haec est uoluntas dei, haec diuina lex: quam qui sequitur. qui obseruat, deo carus est. necesse est igitur ut ira moueatur deus aduersus eum qui hanc aeternam diuinamque legem aut uiolauerit aut spreuerit. ### English translation (Claude) This is the will of God, this the divine law: whoever follows and keeps it is dear to God. It is necessary, therefore, that God be moved to anger against one who has either violated or despised this eternal and divine law. ### Citation (SBL) Lactantius, Ira 17.5 (CSEL 27.1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-5). ## On the Anger of God 17.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-6 - Source: CSEL 27.1:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To call punishment harm would make just laws and judges harmful too. ### Latin text si nocet inquit alicui deus, iam bonus non est. non exiguo falluntur errore qui censuram siue humanam siue diuinam acerbitatis et malitiae nomine infamant putantes nocentem dici oportere qui nocentes adficit poena. quod si est, nocentes igitur leges habemus quae peccantibus supplicia sanxerunt, nocentes iudices qui scelere conuictos poena capitis adficiunt. ### English translation (Claude) “If God harms anyone,” he says, “he is no longer good.” Those are in no small error who defame judgment, whether human or divine, with the name of harshness and malice, thinking that one who inflicts punishment on the guilty should be called harmful. If that is so, then we have harmful laws, which have decreed punishments for wrongdoers, and harmful judges, who inflict capital punishment on those convicted of crime. ### Citation (SBL) Lactantius, Ira 17.6 (CSEL 27.1:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-6). ## On the Anger of God 17.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-7 - Source: CSEL 27.1:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Just punishment protects the good; the one who truly harms is he who harms the innocent or spares the guilty. ### Latin text quod si et lex iusta est, quae [et] nocenti retribuit quod meretur, et iudex integer ac bonus dicitur, cum male facta uindicat — bonorum enim salutem custodit qui malos punit —, ergo et deus cum malis obest, nocens non est, is est autem nocens qui aut innocenti nocet aut nocenti parcit, ut pluribus noceat. ### English translation (Claude) But if the law is just which pays back to the guilty what he deserves, and the judge is called upright and good when he punishes evil deeds (for he who punishes the wicked guards the safety of the good), then God too, when he opposes the wicked, is not harmful. He is harmful, rather, who either harms the innocent or spares the guilty, so as to harm more people. ### Translation notes - The edition's square brackets around et mark a deletion; the word is left out. ### Citation (SBL) Lactantius, Ira 17.7 (CSEL 27.1:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-7). ## On the Anger of God 17.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-8 - Source: CSEL 27.1:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A master who let rebellious slaves seize his goods unpunished would not be wise or patient, but senseless. ### Latin text libet quaerere ab iis qui deum faciunt inmobilem, si quis habeat rem domum familiam seruique eius contemnentes patientiam domini omnia eius inuaserint, ipsi bonis eius fruantur, ipsos familia eius honoret, dominus autem contemnatur ab omnibus, derideatur, relinquatur, utrumne sapiens esse possit qui contumelias non uindicet suisque rebus eos frui patiatur in quos habeat potestatem? quae tanta in quoquam potest patientia reperiri? si tamen patientia nominanda est et non stupor quidam insensibilis. ### English translation (Claude) I should like to ask those who make God immovable: if someone had property, a house, a household, and his slaves, despising their master's patience, had seized everything, enjoyed his goods themselves, were honored by his household, while the master was despised, mocked, and abandoned by all, could he be wise who did not avenge the insults and let those over whom he had power enjoy his goods? What patience so great could be found in anyone? If indeed it should be called patience and not a kind of senseless stupor. ### Citation (SBL) Lactantius, Ira 17.8 (CSEL 27.1:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-8). ## On the Anger of God 17.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-9 - Source: CSEL 27.1:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cicero asks whether a father who spared a slave who murdered his family and burned his house would be merciful or monstrous. ### Latin text sed facile est ferre contemptum. quid si fiant illa quae a Cicerone dicuntur? etenim quaero si quis pater familias liberis suis a seruo interfectis. uxore occisa, incensa domo, supplicium de seruo non quam acerrimum sumpserit, utrum is clemens ac misericors an inhumanus et crudelissimus esse uideatur. ### English translation (Claude) But it is easy to bear contempt. What if those things were done which Cicero speaks of? “For I ask, if a father of a family, when his children had been killed by a slave, his wife slain, and his house burned, did not inflict the harshest punishment on the slave, would he seem merciful and compassionate, or inhuman and most cruel?” ### Extrabiblical texts - Cicero, Cat. 4.12 (Cicero): quotation, high confidence ### Translation notes - Cicero, Cat. 4.12. ### Citation (SBL) Lactantius, Ira 17.9 (CSEL 27.1:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-9). ## On the Anger of God 17.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-10 - Source: CSEL 27.1:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pardoning such crimes is cruelty; so God's virtue requires that injustice move him. ### Latin text quod si eiusmodi facinoribus ignoscere crudelitatis est potius quam pietatis, non est ergo uirtutis in deo ad ea quae iniuste fiunt non commoueri. ### English translation (Claude) And if to pardon crimes of this kind belongs to cruelty rather than to kindness, then it is not a mark of virtue in God not to be moved by things done unjustly. ### Citation (SBL) Lactantius, Ira 17.10 (CSEL 27.1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-10). ## On the Anger of God 17.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-11 - Source: CSEL 27.1:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world is God's house and men his servants; he must be indignant when they mock his name and do evil. ### Latin text nam mundus tamquam dei domus est et homines tamquam serui: quibus si ludibrio sit nomen eius, qualis aut quanta patientia est ut honoribus suis cedat, praua et iniqua fieri uideat et non indignetur? quod proprium et naturale est ei cui peccata non placeant. ### English translation (Claude) For the world is, as it were, God's house, and men, as it were, his slaves; if his name is a mockery to them, what kind or how great a patience is it that he should give up his honors, see wicked and unjust things done, and not be indignant? This is proper and natural to one who is not pleased by sins. ### Citation (SBL) Lactantius, Ira 17.11 (CSEL 27.1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-11). ## On the Anger of God 17.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-12 - Source: CSEL 27.1:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anger can be reasonable; the Stoics wrongly wished to root it out, the Peripatetics only to moderate it. ### Latin text irasci ergo rationis est: auferuntur enim delicta et refrenatur licentia, quod utique iuste sapienterque fit. sed Stoici non uiderunt esse discrimen recti et praui, esse iram iustam, esse et iniustam, et quia medellam rei non inueniebant, uoluerunt eam penitus excidere. Peripatetici uero non excidendam, sed temperandam esse dixerunt: quibus in sexto libro Institutionum satis respondimus. ### English translation (Claude) To be angry, then, belongs to reason: for offenses are removed and license is restrained, which is certainly done justly and wisely. But the Stoics did not see that there is a distinction between right and wrong, that there is a just anger and also an unjust one; and because they found no remedy for the thing, they wished to cut it out entirely. The Peripatetics said it should not be cut out but moderated; we have answered them sufficiently in the sixth book of the Institutes. ### Translation notes - Lactantius, Inst. 6.15–17. ### Citation (SBL) Lactantius, Ira 17.12 (CSEL 27.1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-12). ## On the Anger of God 17.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-13 - Source: CSEL 27.1:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers' definitions of anger, collected by Seneca, all describe it as a desire for revenge. ### Latin text nescisse autem philosophos quae ratio esset irae, apparet ex finitionibus eorum quas Seneca enumerauit in libris quos De ira conposuit. ira est inquit cupiditas ulciscendae iniuriae aut ut ait Posidonius, cupiditas puniendi eius a quo te inique putes laesum. quidam ita finierunt: ira est incitatio animi ad nocendum ei qui aut nocuit aut nocere uoluit. Aristotelis definitio non multum a nostra abest. ait enim iram esse cupiditatem doloris reponendi. ### English translation (Claude) That the philosophers did not know what the principle of anger is appears from their definitions, which Seneca listed in the books he composed On Anger. “Anger,” he says, “is the desire to avenge an injury”; or, as Posidonius says, “the desire to punish one by whom you think you have been unjustly harmed.” Some have defined it thus: “Anger is an incitement of the mind to harm one who has either harmed or wished to harm.” Aristotle's definition is not far from ours; for he says that anger is the desire to repay pain. ### Extrabiblical texts - Aristotle, De an. 1.1 (Aristotle (works)): allusion, medium confidence - Seneca, Ira (Seneca): quotation, high confidence ### Translation notes - The definitions are from a lost part of Seneca, De ira (compare 1.2.3–1.3.3); Aristotle, De an. 1.1 (403a30). ### Citation (SBL) Lactantius, Ira 17.13 (CSEL 27.1:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-13). ## On the Anger of God 17.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-14 - Source: CSEL 27.1:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vengeful anger comes from injury and pain; it is found in frail man, not in God, who cannot be hurt. ### Latin text haec est ira de qua superius diximus iniusta, quae etiam mutis inest, in homine uero cohibenda est, ne ad aliquod maximum malum prosiliat per furorem. haec in deo esse non potest, quia inlaesibilis est, in homine autem, quia fragilis est, inuenitur. inurit enim laesio dolorem et dolor facit ultionis cupiditatem. ### English translation (Claude) This is the unjust anger of which we spoke above, which is present even in the dumb animals, but in man must be restrained, lest it leap through madness into some very great evil. This cannot be in God, because he cannot be harmed; but it is found in man, because he is frail. For injury burns in pain, and pain produces the desire for revenge. ### Citation (SBL) Lactantius, Ira 17.14 (CSEL 27.1:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-14). ## On the Anger of God 17.15 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-15 - Source: CSEL 27.1:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Just anger is not a desire for revenge, since it does not arise from personal injury. ### Latin text ubi est ergo ira illa iusta qua mouentur aduersum delinquentes? quae utique non est cupiditas ultionis, quia non praecedit iniuria. ### English translation (Claude) Where, then, is that just anger by which people are moved against wrongdoers? It is certainly not a desire for revenge, since no injury precedes it. ### Citation (SBL) Lactantius, Ira 17.15 (CSEL 27.1:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-15). ## On the Anger of God 17.16 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-16 - Source: CSEL 27.1:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leaving judges aside, we are rightly roused to correct those under our authority when they do wrong. ### Latin text non dico de iis qui aduersum leges peccant, quibus etsi iudex sine crimine irasci potest, fingamus tamen eum sedato animo esse debere, cum subicit poenae nocentem, quia legum sit minister, non animi aut potestatis suae; sic enim uolunt, qui iram conantur euellere. sed de iis potissimum dico qui sunt nostrae potestatis, ut serui, ut liberi, ut coniuges, ut discipuli: quos cum delinquere uidemus, incitamur ad coercendum. ### English translation (Claude) I am not speaking of those who sin against the laws; although a judge may be angry with them without blame, let us suppose that he ought to be of calm mind when he subjects the guilty to punishment, because he is the minister of the laws, not of his own feeling or power; for so those wish who try to root out anger. But I speak especially of those who are in our power, such as slaves, children, wives, and pupils: when we see them do wrong, we are roused to restrain them. ### Citation (SBL) Lactantius, Ira 17.16 (CSEL 27.1:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-16). ## On the Anger of God 17.17 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-17 - Source: CSEL 27.1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good man is displeased by evil and rises to correct it, not for his own sake but to keep discipline, ### Latin text necesse est enim bono ac iusto displicere quae praua sunt, et cui malum displicet, mouetur, cum id fieri uidet. ergo surgimus ad uindictam non quia laesi sumus, sed ut disciplina seruetur. ### English translation (Claude) For what is wicked must displease one who is good and just; and one to whom evil is displeasing is moved when he sees it done. So we rise to punish, not because we have been harmed, but so that discipline may be kept, ### Citation (SBL) Lactantius, Ira 17.17 (CSEL 27.1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-17). ## On the Anger of God 17.18 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-18 - Source: CSEL 27.1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: correct behavior, and curb license; this just anger exists in God, from whom man learned it. ### Latin text mores corrigantur, licentia conprimatur. haec est ira iusta: quae sicut in homine necessaria est ad prauitatis correctionem, sic utique in deo, a quo ad hominem peruenit exemplum. ### English translation (Claude) morals corrected, and license suppressed. This is just anger: which, as it is necessary in man for the correction of wickedness, so certainly in God, from whom the example came to man. ### Citation (SBL) Lactantius, Ira 17.18 (CSEL 27.1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-18). ## On the Anger of God 17.19 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-19 - Source: CSEL 27.1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As we correct those in our charge, God must restrain the sins of all, and so must be angry. ### Latin text nam sicuti nos potestati nostrae subiectos coercere debemus, ita etiam deus peccata uniuersorum debet coercere. quod ut faciat, irascatur necesse est, quia naturale est bono ad alterius peccatum moueri et incitari. ### English translation (Claude) For just as we ought to restrain those subject to our power, so God too ought to restrain the sins of all. And to do this he must be angry, because it is natural for one who is good to be moved and stirred by another's sin. ### Citation (SBL) Lactantius, Ira 17.19 (CSEL 27.1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-19). ## On the Anger of God 17.20 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-20 - Source: CSEL 27.1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anger should be defined as the mind's movement to restrain sin, not, as Cicero put it, lust for revenge. ### Latin text ergo ita definire debuerunt: ira est motus animi ad coercenda peccata insurgentis. nam definitio Ciceronis ira est libido ulciscendi non multum a superioribus distat. ### English translation (Claude) They ought, therefore, to have defined it thus: anger is a motion of the mind rising up to restrain sins. For Cicero's definition, “anger is a lust for revenge,” is not much different from the earlier ones. ### Extrabiblical texts - Cicero, Tusc. 4.21 (Cicero): quotation, high confidence ### Translation notes - Cicero, Tusc. 4.21. ### Citation (SBL) Lactantius, Ira 17.20 (CSEL 27.1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-20). ## On the Anger of God 17.21 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-21 - Source: CSEL 27.1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Furious anger is wholly vicious, but corrective anger is useful and necessary, for man and God alike. ### Latin text ira autem quam possumus uel furorem uel iracundiam nominare, haec ne in homine quidem debet esse, quia tota uitiosa est, ira uero quae ad correctionem uitiorum pertinet, nec homini adimi debet nec deo potest. quia et utilis est rebus humanis et necessaria. ### English translation (Claude) But that anger which we can call either fury or irascibility ought not to be even in man, because it is wholly vicious; but the anger that belongs to the correction of vices ought not to be taken from man, and cannot be taken from God, because it is both useful and necessary to human affairs. ### Citation (SBL) Lactantius, Ira 17.21 (CSEL 27.1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-17-21). ## On the Anger of God 18.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-1 - Source: CSEL 27.1:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one can see wrongdoing calmly; a judge may, since crimes come to him secondhand and he applies the law's sentence, not his own. ### Latin text Quid opus est inquiunt ira, cum sine hoc adfectu peccata corrigi possint? atquin nullus est qui peccantem possit uidere tranquille. possit fortasse qui legibus praesidet, quia facinus non sub oculis eius admittitur, sed defertur aliunde tamquam dubium. nec umquam potest scelus esse tam clarum ut defensioni locus non sit, et ideo potest iudex non moueri aduersum eum qui potest innocens inueniri, cumque detectum facinus in lucem uenerit, iam non sua, sed legum sententia utitur. ### English translation (Claude) “What need is there of anger,” they say, “since sins can be corrected without this emotion?” And yet there is no one who can see someone sinning with calm. Perhaps one who presides over the laws can, because the crime is not committed before his eyes but is reported from elsewhere as something doubtful. Nor can a crime ever be so clear that there is no room for defense; and so the judge can be unmoved against one who may be found innocent, and when the crime has been exposed and come to light, he now uses not his own sentence but that of the laws. ### Citation (SBL) Lactantius, Ira 18.1 (CSEL 27.1:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-1). ## On the Anger of God 18.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-2 - Source: CSEL 27.1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When our own household does wrong, we must be indignant, for sin is shameful to see. ### Latin text sed potest concedi ut sine ira faciat quod facit, habet enim quod sequatur: nos certe, cum domi peccatur a nostris, siue id cernimus siue sentimus, indignari necesse est; ipse enim peccati aspectus indignus est. ### English translation (Claude) It may be granted that he does what he does without anger, for he has something to follow. But we, certainly, when wrong is done at home by our own people, whether we see it or perceive it, must be indignant; for the very sight of sin is unworthy. ### Citation (SBL) Lactantius, Ira 18.2 (CSEL 27.1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-2). ## On the Anger of God 18.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-3 - Source: CSEL 27.1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Never to be angry means approving sin or shirking correction; constant leniency ruins the wrongdoers and causes endless trouble. ### Latin text nam qui non mouetur omnino, aut probat delicta, quod est turpius et iniustius, aut molestiam castigandi fugit, quam sedatus animus et quieta mens aspernatur ac renuit, nisi stimulauerit ira et incitauerit, qui autem cum moueatur, tamen intempestiua lenitate uel saepius quam necesse est uel etiam semper ignoscit, is plane et illorum uitam perdit quorum audaciam nutrit ad facinora maiora, et sibi ipse aeternam molestiarum materiam subministrat. uitiosa est ergo in peccatis irae suae cohibitio. ### English translation (Claude) For one who is not moved at all either approves the offenses, which is more shameful and unjust, or avoids the trouble of chastising, which a calm spirit and tranquil mind spurn and refuse unless anger has spurred and roused them. And one who is moved, yet by untimely leniency pardons either more often than necessary or even always, plainly ruins the life of those whose audacity he nourishes for greater crimes, and supplies himself with endless material for trouble. The restraint of one's anger in the face of sins is, therefore, a fault. ### Citation (SBL) Lactantius, Ira 18.3 (CSEL 27.1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-3). ## On the Anger of God 18.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-4 - Source: CSEL 27.1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Archytas is praised for sparing a negligent steward because he was too angry to punish him. ### Latin text laudatur Archytas Tarentinus, qui cum in agro corrupta esse omnia conperisset uilici sui culpa, miserum te inquit quem iam uerberibus necassem, nisi iratus essem. ### English translation (Claude) Archytas of Tarentum is praised, who, when he found that everything on his farm had been ruined by the fault of his steward, said: “Wretch, I would have beaten you to death by now if I were not angry.” ### Translation notes - Compare Cicero, Tusc. 4.78 and Rep. 1.59. ### Citation (SBL) Lactantius, Ira 18.4 (CSEL 27.1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-4). ## On the Anger of God 18.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-5 - Source: CSEL 27.1:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But as Plato says, punishment aims to prevent future wrong, so Archytas set a bad example. ### Latin text unicum hoc exemplum temperantiae putant, sed auctoritate ducti non uident quam inepta et locutus fuerit et fecerit. nam si, ut ait Plato, nemo prudens punit, quia peccatum est, sedne peccetur, apparet quam malum uir sapiens proposuerit exemplum. ### English translation (Claude) They think this a unique example of self-control, but, led by authority, they do not see how foolishly he both spoke and acted. For if, as Plato says, no prudent man punishes because a sin has been committed, but so that it may not be committed, it is plain what a bad example the wise man set. ### Extrabiblical texts - Plato, Prot. 324a–b (Plato (works)): allusion, high confidence ### Translation notes - Plato, Prot. 324a–b (and Leg. 11.934a), as quoted by Seneca, De ira 1.19.7. ### Citation (SBL) Lactantius, Ira 18.5 (CSEL 27.1:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-5). ## On the Anger of God 18.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-6 - Source: CSEL 27.1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves of such a master would commit serious wrongs to anger him and so escape punishment. ### Latin text si enim senserint serui dominum suum saeuire cum non irascitur, tum parcere cum irascitur, non peccabunt utique leuiter, ne uerberentur, sed quantum poterunt grauissime, ut stomachum peruersi hominis incitent atque inpune discedant. ### English translation (Claude) For if slaves perceive that their master is harsh when he is not angry and spares them when he is angry, they certainly will not sin lightly, lest they be beaten, but as gravely as they can, so as to rouse the temper of a perverse man and get off unpunished. ### Citation (SBL) Lactantius, Ira 18.6 (CSEL 27.1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-6). ## On the Anger of God 18.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-7 - Source: CSEL 27.1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He should have waited until his anger cooled and then punished in measure. ### Latin text ego uero laudarem, si cum fuisset iratus, dedisset irae suae spatium, ut residente per interuallum temporis animi tumore haberet modum castigatio. ### English translation (Claude) I would have praised him if, when he was angry, he had given his anger some time, so that, as the swelling of his mind subsided over an interval, the chastisement might have had measure. ### Citation (SBL) Lactantius, Ira 18.7 (CSEL 27.1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-7). ## On the Anger of God 18.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-8 - Source: CSEL 27.1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Punishment should be delayed, not cancelled; otherwise small faults are punished and great ones go free. ### Latin text non ergo propter irae magnitudinem donanda erat poena, sed differenda, ne aut peccanti maiorem iusto dolorem inureret aut castiganti furorem. nunc uero quae tandem aequitas aut quae sapientia est ut aliquis ob exiguum delictum puniatur, ob maximum non puniatur? ### English translation (Claude) Punishment, therefore, was not to be remitted because of the greatness of his anger, but deferred, lest it inflict on the wrongdoer more pain than was just, or on the one chastising, madness. But as it is, what equity or what wisdom is it that someone should be punished for a small offense and not punished for a very great one? ### Citation (SBL) Lactantius, Ira 18.8 (CSEL 27.1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-8). ## On the Anger of God 18.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-9 - Source: CSEL 27.1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Archytas's restraint only let a bad slave rejoice at his master's anger. ### Latin text quod si naturam rerum causasque didicisset, numquam tam inportunam continentiam profiteretur, ut nequam seruus iratum sibi fuisse dominum gratularetur. ### English translation (Claude) If he had learned the nature and causes of things, he would never have professed so ill-timed a self-restraint that a worthless slave could congratulate himself that his master had been angry with him. ### Citation (SBL) Lactantius, Ira 18.9 (CSEL 27.1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-9). ## On the Anger of God 18.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-10 - Source: CSEL 27.1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave the soul emotions for life's needs: desire for procreation, anger for restraining wrongdoing. ### Latin text nam sicut corpus humanum deus multis et uariis sensibus ad usum uitae necessariis instruxit, sic et animo uarios attribuit adfectus, quibus uitae ratio constaret: ut libidinem prodendae subolis gratia dedit, sic iram cohibendorum causa delictorum. ### English translation (Claude) For just as God furnished the human body with many and various senses necessary for the use of life, so he also gave the soul various emotions by which the conduct of life might be maintained: as he gave desire for the sake of producing offspring, so he gave anger for the sake of restraining offenses. ### Citation (SBL) Lactantius, Ira 18.10 (CSEL 27.1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-10). ## On the Anger of God 18.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-11 - Source: CSEL 27.1:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who misuse desire for lust also misuse anger for harm, raging at the innocent and causing tragedies. ### Latin text uerum ii qui nesciunt fines bonorum ac malorum, sicut libidine utuntur ad corruptelas et ad uoluptatem, sic irae adfectu ad nocendum, dum iis quos odio habent irascuntur. ergo etiam non peccantibus irascuntur, etiam paribus aut etiam superioribus. hinc cotidie ad inmania facinora prosilitur, hinc tragoediae saepe nascuntur. ### English translation (Claude) But those who do not know the limits of good and evil, just as they use desire for corruption and pleasure, so use the emotion of anger for doing harm, when they are angry with those they hate. So they are angry even with those who do no wrong, even with equals or even superiors. Hence people rush daily into monstrous crimes; hence tragedies often arise. ### Citation (SBL) Lactantius, Ira 18.11 (CSEL 27.1:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-11). ## On the Anger of God 18.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-12 - Source: CSEL 27.1:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Restraining anger against an equal is praiseworthy, but failing to correct slaves and children is a sin; there anger should even be roused. ### Latin text esset igitur laudandus Archytas, si cum alicui ciui et pari facienti sibi iniuriam fuisset iratus, repressisset se tamen et patientia furoris impetum mitigasset. haec sui cohibitio gloriosa est, qua conpescitur aliquod imminens magnum malum, seruorum autem filiorumque peccata non coercere peccatum est: euadent enim ad maius malum per inpunitatem. hic non cohibenda ira, sed etiam, si iacet, excitanda est. ### English translation (Claude) Archytas would, then, have been praiseworthy if, when angry with some fellow citizen and equal who had wronged him, he had nevertheless restrained himself and calmed the rush of fury with patience. Such self-restraint is glorious, by which some great impending evil is held back; but not to restrain the sins of slaves and children is itself a sin, for through impunity they will go on to greater evil. Here anger must not be restrained, but even, if it lies idle, roused. ### Citation (SBL) Lactantius, Ira 18.12 (CSEL 27.1:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-12). ## On the Anger of God 18.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-13 - Source: CSEL 27.1:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is true of man applies to God, who made man in his likeness; Lactantius sets aside the question of God's form. ### Latin text quod autem de homine dicimus, idem etiam de deo, qui hominem similem sui fecit. omitto de figura dei dicere, quia Stoici negent habere ullam formam deum, et ingens alia materia nascetur, si eos coarguere uelim: de animo tantum loquor. ### English translation (Claude) And what we say of man, we say also of God, who made man like himself. I pass over speaking of the form of God, since the Stoics deny that God has any form, and a huge further subject would arise if I wished to refute them; I speak only of the mind. ### Scripture references - Gen 1:26: allusion, high confidence ### Citation (SBL) Lactantius, Ira 18.13 (CSEL 27.1:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-13). ## On the Anger of God 18.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-14 - Source: CSEL 27.1:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man's mind shows he is made in God's likeness, but his earthly frailty leads him into vice unless God teaches him righteousness. ### Latin text si deo subiacet cogitare sapere intellegere prouidere praestare, ex omnibus autem animalibus homo solus haec habet, ergo ad dei similitudinem factus est. sed ideo procedit in uitium, quia de terrena fragilitate permixtus non potest id quod a deo sumpsit, incorruptum purumque seruare, nisi ab eodem deo iustitiae praeceptis inbuatur. ### English translation (Claude) If it belongs to God to think, to be wise, to understand, to foresee, and to excel, and of all animals man alone has these, then he was made in the likeness of God. But he goes forward into vice because, being mixed with earthly frailty, he cannot keep uncorrupted and pure what he received from God, unless he is instructed by the same God in the precepts of righteousness. ### Scripture references - Gen 1:27: allusion, high confidence ### Citation (SBL) Lactantius, Ira 18.14 (CSEL 27.1:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-18-14). ## On the Anger of God 19.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-1 - Source: CSEL 27.1:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man is soul and body, and the virtues of the one fight the vices of the other. ### Latin text Sed quoniam conpactus est, ut diximus, e duobus. animo et corpore. in altero uirtutes, in altero uitia continentur et inpugnant inuicem. animi enim bona, quae sunt in continendis libidinibus, contraria sunt corpori, et corporis bona, quae sunt in omni genere uoluptatum, inimica sunt animo. ### English translation (Claude) But since he is compacted, as we have said, of two things, soul and body, the virtues are held in the one and the vices in the other, and they fight against each other. For the goods of the soul, which consist in restraining desires, are contrary to the body; and the goods of the body, which consist in every kind of pleasure, are hostile to the soul. ### Scripture references - Gal 5:17: echo, medium confidence ### Citation (SBL) Lactantius, Ira 19.1 (CSEL 27.1:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-1). ## On the Anger of God 19.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-2 - Source: CSEL 27.1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the soul masters desire, man is truly like God, which shows the soul is immortal. ### Latin text sed si uirtus animi repugnauerit cupiditatibus easque conpresserit. erit uere deo similis. unde apparet animam hominis, quae uirtutem diuinam capit, non esse mortalem. ### English translation (Claude) But if the virtue of the soul has resisted the desires and subdued them, he will truly be like God. From this it appears that the soul of man, which receives divine virtue, is not mortal. ### Citation (SBL) Lactantius, Ira 19.2 (CSEL 27.1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-2). ## On the Anger of God 19.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-3 - Source: CSEL 27.1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most yield to pleasure's sweetness, bind themselves to earthly things, and lose the divine gift. ### Latin text sed discrimen illud est quod cum uirtus habeat amaritudinem et sit dulcis inlecebra uoluptatis, uincuntur plurimi et abstrahuntur ad suauitatem. hi uero quia se corpori rebusque terrenis addixerunt, premuntur in terram nec adsequi possunt diuini muneris gratiam, quia se uitiorum labibus inquinauerunt.. ### English translation (Claude) But the difference is this: since virtue has bitterness and pleasure has a sweet allure, very many are overcome and dragged away to sweetness. And these, because they have given themselves over to the body and to earthly things, are pressed down to the earth and cannot attain the grace of the divine gift, because they have defiled themselves with the stains of vices. ### Citation (SBL) Lactantius, Ira 19.3 (CSEL 27.1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-3). ## On the Anger of God 19.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-4 - Source: CSEL 27.1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who obey God, scorn bodily desires, and keep righteousness God recognizes as like himself. ### Latin text qui autem deum secuti eique parentes corporis desideria contempserint et uirtutem praeferentes uoluptatibus innocentiam iustitiamque seruauerint. hos deus ut sui similes recognoscit. ### English translation (Claude) But those who, following God and obeying him, have despised the desires of the body and, preferring virtue to pleasures, have kept innocence and righteousness, these God recognizes as like himself. ### Citation (SBL) Lactantius, Ira 19.4 (CSEL 27.1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-4). ## On the Anger of God 19.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-5 - Source: CSEL 27.1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, who gave a holy law, must be angry when it is despised and pleasure preferred to virtue. ### Latin text cum igitur sanctissimam legem posuerit uelitque uniuersos innocentes ac beneficos esse, potestne non irasci, cum uidet contemni legem suam, abici uirtutem, adpeti uoluptatem? ### English translation (Claude) Since, then, he has laid down a most holy law and wills all to be innocent and beneficent, can he fail to be angry when he sees his law despised, virtue cast off, and pleasure pursued? ### Citation (SBL) Lactantius, Ira 19.5 (CSEL 27.1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-5). ## On the Anger of God 19.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-6 - Source: CSEL 27.1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As ruler, provider, and father of all, God delights in virtue and is moved by vice: he loves the righteous and hates the wicked. ### Latin text quod si est mundi administrator, sicut esse debet, non utique contemnit id quod est in omni mundo uel maximum. si est prouidus, ut oportet deum, consulit utique generi humano, quo sit uita nostra et copiosior et melior et tutior. si est pater ac dominus uniuersorum, certe et uirtutibus hominum delectatur et uitiis commouetur. ergo et iustos diligit et inpios odit. ### English translation (Claude) And if he is the administrator of the world, as he ought to be, he certainly does not despise what is the very greatest thing in the whole world. If he is provident, as God must be, he certainly takes thought for the human race, so that our life may be richer, better, and safer. If he is the father and lord of all, he is certainly both delighted by the virtues of men and moved by their vices. Therefore he both loves the righteous and hates the impious. ### Scripture references - Ps 5:5 (5:7 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 19.6 (CSEL 27.1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-6). ## On the Anger of God 19.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-7 - Source: CSEL 27.1:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some say God simply set fixed rewards and punishments; but what of a just man like Aristides who ignores God himself? ### Latin text odio inquit opus non est: semel enim statuit bonis praemium et malis poenam. quod si aliquis iuste innocenterque uiuat et idem deum nec colat nec curet omnino, ut Aristides et Cimon et plerique philosophorum, cedetne huic inpune quod cum dei legi obtemperauerit, ipsum tamen spreuerit? ### English translation (Claude) “There is no need of hatred,” he says, “for he has decreed once for all a reward for the good and a punishment for the wicked.” But if someone lives righteously and innocently and yet neither worships God nor cares for him at all, like Aristides and Cimon and most of the philosophers, will it turn out without punishment for him that, though he obeyed God's law, he nevertheless despised God himself? ### Citation (SBL) Lactantius, Ira 19.7 (CSEL 27.1:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-7). ## On the Anger of God 19.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-8 - Source: CSEL 27.1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God can be angry at such pride, and still more at a sinner who despises both law and lawgiver. ### Latin text est igitur aliquid propter quod deus possit irasci tamquam fiducia integritatis aduersus eum rebellanti. si huic potest irasci propter superbiam, cur non magis peccatori qui legem cum ipso pariter latore contempserit? ### English translation (Claude) There is, then, something for which God can be angry, as with one who rebels against him through confidence in his own integrity. If he can be angry with this man because of pride, why not rather with the sinner, who has despised the law together with its giver? ### Citation (SBL) Lactantius, Ira 19.8 (CSEL 27.1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-8). ## On the Anger of God 19.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-9 - Source: CSEL 27.1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike a human judge, God, author of his own law, is free to pardon. ### Latin text iudex peccatis dare non potest ueniam, quia uoluntati seruit alienae, deus autem potest, quia ipse est legis suae disceptator et iudex: quam cum poneret, non utique ademit sibi omnem potestatem, sed habet ignoscendi licentiam. ### English translation (Claude) A judge cannot pardon sins, because he serves another's will; but God can, because he himself is the arbiter and judge of his own law. When he laid it down, he certainly did not take away all power from himself, but has the freedom to pardon. ### Citation (SBL) Lactantius, Ira 19.9 (CSEL 27.1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-19-9). ## On the Anger of God 20.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-1 - Source: CSEL 27.1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked often prosper because, like runaway slaves, they live without discipline, while the godly are kept under it. ### Latin text Si potest ignoscere, potest igitur et irasci. cur ergo inquiet aliquis et qui peccant, saepe felices sunt et qui pie uiuunt, saepe miseri? quia et fugitiui et abdicati libere uiuunt et qui sub disciplina patris aut domini sunt, strictius frugaliusque. ### English translation (Claude) If he can pardon, then he can also be angry. “Why then,” someone will say, “are those who sin often happy, and those who live piously often wretched?” Because runaways and disowned sons also live freely, while those under the discipline of a father or master live more strictly and frugally. ### Scripture references - Heb 12:7: echo, medium confidence - Heb 12:8: echo, medium confidence ### Citation (SBL) Lactantius, Ira 20.1 (CSEL 27.1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-1). ## On the Anger of God 20.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-2 - Source: CSEL 27.1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hardship proves virtue; the sinner should not expect lasting impunity, for, as Ovid says, no one is happy before his death. ### Latin text uirtus enim per mala et probatur et constat, uitia per uoluptatem. nec tamen ille qui peccat sperare debet perpetuam inpunitatem, quia nulla est perpetua felicitas, sed scilicet ultima semper expectanda dies homini dicique beatus ante obitum nemo supremaque funera debet, ut ait poeta non insuauis. ### English translation (Claude) For virtue is both proved and established through evils, vices through pleasure. Yet the sinner ought not to hope for perpetual impunity, because no happiness is perpetual, but, of course, “a man must always wait for his last day, and no one should be called happy before his death and final funeral,” as a not unpleasing poet says. ### Extrabiblical texts - Ovid, Metam. 3.135–137 (Ovid): quotation, high confidence ### Translation notes - The quotation is Ovid, Metam. 3.135–137. ### Citation (SBL) Lactantius, Ira 20.2 (CSEL 27.1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-2). ## On the Anger of God 20.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-3 - Source: CSEL 27.1:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one escapes God's judgment, alive or dead; he can humble the living and punish the dead forever. ### Latin text exitus est qui arguit felicitatem et nemo iudicium dei potest nec uiuus effugere nec mortuus. habet enim potestatem et uiuos praecipitare de summo et mortuos aeternis adficere cruciatibus. ### English translation (Claude) It is the end that proves happiness; and no one can escape the judgment of God, either living or dead. For he has the power both to cast down the living from the height and to inflict eternal torments on the dead. ### Scripture references - Luke 1:52: echo, low confidence - Matt 25:46: echo, medium confidence ### Citation (SBL) Lactantius, Ira 20.3 (CSEL 27.1:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-3). ## On the Anger of God 20.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-4 - Source: CSEL 27.1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God punished every sin at once, no one would survive, for everyone sins. ### Latin text immo inquit si irascitur deus, statim debuit uindicare et pro merito quemque punire. at enim si id faceret, nemo superesset. nullus est enim qui nihil peccet et multa sunt quae ad peccandum inritent, aetas uinolentia egestas occasio praemium. ### English translation (Claude) “But,” he says, “if God is angry, he should have punished at once and punished each according to his desert.” But if he did so, no one would be left. For there is no one who does not sin, and there are many things that incite to sin: age, drunkenness, poverty, opportunity, reward. ### Scripture references - Eccl 7:20: echo, medium confidence - Rom 3:23: echo, low confidence ### Citation (SBL) Lactantius, Ira 20.4 (CSEL 27.1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-4). ## On the Anger of God 20.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-5 - Source: CSEL 27.1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because our flesh is so prone to sin, God is supremely patient and holds back his anger. ### Latin text adeo subiecta est peccato fragilitas carnis qua induti sumus, ut nisi huic necessitati deus parceret, nimium fortasse pauci uiuerent: propter hanc causam patientissimus est et iram suam continet. nam quia perfecta est in eo uirtus, necesse est patientiam quoque eius esse perfectam, quia et ipsa uirtus est. ### English translation (Claude) So subject to sin is the frailty of the flesh with which we are clothed that, unless God spared this necessity, perhaps very few would live. For this reason he is most patient and restrains his anger. For because virtue is perfect in him, his patience also must be perfect, since it too is a virtue. ### Scripture references - Ps 103:14 (102:14 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 20.5 (CSEL 27.1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-5). ## On the Anger of God 20.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-6 - Source: CSEL 27.1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many sinners have later become righteous, which could not happen if every sin were punished at once. ### Latin text quam multi ex peccatoribus iusti posterius effecti sunt, ex malis boni, ex inprobis continentes! quam multi in prima aetate turpes et omnium iudicio damnati postmodum tamen laudabiles extiterunt! quod utique non fieret, si omne peccatum poena sequeretur. ### English translation (Claude) How many of the sinners have later become righteous, of the wicked good, of the dissolute self-controlled! How many, disgraceful in their youth and condemned by the judgment of all, afterwards nevertheless became praiseworthy! This certainly would not happen if punishment followed every sin. ### Citation (SBL) Lactantius, Ira 20.6 (CSEL 27.1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-6). ## On the Anger of God 20.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-7 - Source: CSEL 27.1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human laws miss many whose sins are hidden or who escape by bribery or influence. ### Latin text leges publicae manifestos reos damnant, sed plurimi sunt quorum peccata occultantur, plurimi qui delatorem conprimunt aut precibus aut praemio, plurimi qui iudicia eludunt per gratiam uel potentiam. ### English translation (Claude) Public laws condemn the manifestly guilty; but there are very many whose sins are concealed, very many who silence the informer with prayers or bribes, very many who evade the courts through favor or power. ### Citation (SBL) Lactantius, Ira 20.7 (CSEL 27.1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-7). ## On the Anger of God 20.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-8 - Source: CSEL 27.1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God condemned everyone who escapes human justice, hardly anyone would remain. ### Latin text quod si eos omnes qui humanam poenam effugiunt, censura diuina damnaret, esset homo aut rarus aut etiam nullus in terra. ### English translation (Claude) And if the divine judgment condemned all those who escape human punishment, man would be rare on the earth, or even nonexistent. ### Citation (SBL) Lactantius, Ira 20.8 (CSEL 27.1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-8). ## On the Anger of God 20.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-9 - Source: CSEL 27.1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idolatry alone would justify destroying mankind, since men worship handmade figures instead of the living God. ### Latin text denique uel una illa causa delendi generis humani iusta esse potuisset, quod homines contempto deo uiuo terrenis fragilibusque figmentis honorem diuinum tamquam caelestibus deferunt adorantes opera humanis digitis laborata. ### English translation (Claude) In fact, that one cause alone could have been just for destroying the human race: that men, despising the living God, give divine honor to earthly and fragile figments as though they were heavenly, adoring works fashioned by human fingers. ### Scripture references - Rom 1:23: allusion, medium confidence - Ps 115:4 (113:12 Vulg.): echo, low confidence ### Citation (SBL) Lactantius, Ira 20.9 (CSEL 27.1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-9). ## On the Anger of God 20.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-10 - Source: CSEL 27.1:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Made upright to look to heaven, men chose to bow to the earth like beasts. ### Latin text cumque illos deus artifex ore sublimi, statu recto figuratos ad contemplationem caeli et notitiam dei excitauerit, curuare se ad terram maluerunt et pecudum modo humi repere. ### English translation (Claude) And although God the craftsman raised them up, fashioned with lofty face and upright stance, to the contemplation of heaven and the knowledge of God, they preferred to bend themselves to the earth and creep on the ground like cattle. ### Citation (SBL) Lactantius, Ira 20.10 (CSEL 27.1:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-10). ## On the Anger of God 20.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-11 - Source: CSEL 27.1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The idolater turns from heaven to worship things made of the earth he should tread on. ### Latin text humilis enim et curuus et pronus est qui ab aspectu caeli deique patris auersus terram quam calcare debuerat, id est de terra ficta et formata ueneratur. ### English translation (Claude) For he is lowly and bent and prone who, turned away from the sight of heaven and of God the Father, venerates the earth, which he ought to tread underfoot, that is, things fashioned and formed from earth. ### Citation (SBL) Lactantius, Ira 20.11 (CSEL 27.1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-11). ## On the Anger of God 20.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-12 - Source: CSEL 27.1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's patience leads many to repent, abandon idols, and acknowledge the one God. ### Latin text in tanta igitur inpietate hominum tantisque peccatis id adsequitur patientia dei, ut se ipsi homines damnatis uitae prioris erroribus corrigant. denique et boni sunt iustique multi et abiectis terrenis cultibus maiestatem dei singularis agnoscunt. ### English translation (Claude) In the midst of such great impiety of men and such great sins, then, the patience of God achieves this: that men, condemning the errors of their former life, correct themselves. In fact many are good and righteous, and, having cast off earthly cults, acknowledge the majesty of the one God. ### Scripture references - Rom 2:4: echo, medium confidence ### Citation (SBL) Lactantius, Ira 20.12 (CSEL 27.1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-12). ## On the Anger of God 20.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-13 - Source: CSEL 27.1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Yet God's patience ends: he punishes, however late, those he sees are incorrigible. ### Latin text sed cum maxima et utilissima sit dei patientia, tamen quamuis sero noxios punit nec patitur longius procedere, cum eos inemendabiles esse peruiderit. ### English translation (Claude) But although the patience of God is very great and very useful, yet, however late, he punishes the guilty and does not allow them to go further when he has seen that they are incorrigible. ### Citation (SBL) Lactantius, Ira 20.13 (CSEL 27.1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-20-13). ## On the Anger of God 21.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-1 - Source: CSEL 27.1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One last objection: God even forbids man to be angry. ### Latin text Superest una et extrema quaestio. nam dixerit fortasse quispiam adeo non irasci deum, ut etiam in praeceptis hominem irasci uetet. ### English translation (Claude) One last question remains. For someone might say that God is so far from being angry that he even forbids man in his precepts to be angry. ### Scripture references - Matt 5:22: allusion, medium confidence ### Citation (SBL) Lactantius, Ira 21.1 (CSEL 27.1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-1). ## On the Anger of God 21.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-2 - Source: CSEL 27.1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man's anger must be curbed because it is often unjust and impulsive. ### Latin text possem dicere quod ira hominis refrenanda fuerit, quia iniuste saepe irascitur et praesentem habet motum, quia temporalis est. ### English translation (Claude) I could say that man's anger had to be curbed because he is often angry unjustly and has an immediate impulse, since he is temporal. ### Citation (SBL) Lactantius, Ira 21.2 (CSEL 27.1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-2). ## On the Anger of God 21.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-3 - Source: CSEL 27.1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man's anger needs restraint lest he commit crimes; God's anger is never impulsive or undeserved. But there is more to say. ### Latin text itaque ne fierent ea quae faciunt per iram et humiles et mediocres et magni reges, temperari debuit furor eius et conprimi, ne mentis inpos aliquod inexpiabile facinus admitteret. deus autem et non ad praesens irascitur, quia aeternus est perfectaeque uirtutis, et numquam nisi merito irascitur. sed tamen non ita se res habet. ### English translation (Claude) And so, lest those things be done which the lowly, the middling, and great kings do through anger, his fury had to be moderated and suppressed, lest, out of his mind, he commit some inexpiable crime. But God is not angry for the moment, because he is eternal and of perfect virtue, and he is never angry except with cause. And yet this is not the whole of the matter. ### Citation (SBL) Lactantius, Ira 21.3 (CSEL 27.1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-3). ## On the Anger of God 21.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-4 - Source: CSEL 27.1:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God forbade all anger, he would be faulting his own creation, since he gave man the capacity for anger. ### Latin text nam si omnino prohiberet irasci, ipse quodammodo reprehensor opificii sui fuisset, quia in principio iram [iecur] homini indidisset, siquidem creditur causa huius commotionis in umore fellis contineri. ### English translation (Claude) For if he forbade anger altogether, he himself would in a way have found fault with his own workmanship, since in the beginning he had put anger in man, as it is believed that the cause of this commotion is contained in the fluid of the gall. ### Translation notes - The edition's square brackets around iecur ("the liver") mark a deletion; the word is left out. ### Citation (SBL) Lactantius, Ira 21.4 (CSEL 27.1:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-4). ## On the Anger of God 21.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-5 - Source: CSEL 27.1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God forbids not anger itself but staying angry; human anger should be short-lived, ### Latin text non igitur in totum prohibet irasci, quia is adfectus necessario datus est, sed prohibet in ira permanere. ira enim mortalium debet esse mortalis: nam si maneat. ### English translation (Claude) He does not, then, forbid anger entirely, because this emotion was given of necessity; but he forbids remaining in anger. For the anger of mortals ought to be mortal: for if it remains, ### Scripture references - Eph 4:26: allusion, high confidence ### Translation notes - The reference is to Eph 4:26. ### Citation (SBL) Lactantius, Ira 21.5 (CSEL 27.1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-5). ## On the Anger of God 21.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-6 - Source: CSEL 27.1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: lest enmity become permanent; "be angry and do not sin" moderates anger rather than uprooting it. ### Latin text confirmantur inimicitiae ad perniciem sempiternam. deinde rursum cum irasci quidem, sed tamen non peccare praecepit, non utique euellit iram radicitus, sed temperauit, ut in omni castigatione modum ac iustitiam teneremus. ### English translation (Claude) enmities are confirmed to everlasting ruin. Then again, when he commanded us to be angry but not to sin, he certainly did not tear anger out by the roots, but moderated it, so that in every chastisement we might keep measure and justice. ### Scripture references - Eph 4:26: quotation, high confidence - Ps 4:4 (4:5 LXX; 4:5 Vulg.): quotation, medium confidence ### Translation notes - The quotation is Eph 4:26, citing Ps 4:4 (4:5 LXX). ### Citation (SBL) Lactantius, Ira 21.6 (CSEL 27.1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-6). ## On the Anger of God 21.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-7 - Source: CSEL 27.1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The God who permits anger is himself angry, and the God who commands quick reconciliation is himself easily appeased. ### Latin text qui ergo nos irasci iubet, ipse utique irascitur, qui placari celerius praecipit, est utique ipse placabilis: ea enim praecipit quae sunt iusta et rebus utilia communibus. ### English translation (Claude) He, then, who bids us be angry is certainly angry himself; he who commands us to be appeased quickly is certainly himself placable: for he commands things that are just and useful to the common good. ### Citation (SBL) Lactantius, Ira 21.7 (CSEL 27.1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-7). ## On the Anger of God 21.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-8 - Source: CSEL 27.1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's anger, like God, is eternal, but it is always under his control, never ruling him. ### Latin text sed quia dixeram non esse iram dei temporalem sicut hominis, qui praesentanea commotione feruescit nec facile regere se potest propter fragilitatem, intellegere debemus, quia sit aeternus deus, iram quoque eius in aeternum manere, sed rursum, quia uirtute sit maxima praeditus, in potestate habere iram suam nec ab ea regi, sed ipsum illam quemadmodum uelit moderari: quod utique non repugnat superiori. ### English translation (Claude) But since I had said that the anger of God is not temporal, like man's, who boils with a sudden agitation and cannot easily govern himself because of frailty, we must understand that, since God is eternal, his anger too remains for ever; but again, since he is endowed with the greatest virtue, he has his anger in his power and is not ruled by it, but himself governs it as he wills: which certainly does not contradict what was said before. ### Citation (SBL) Lactantius, Ira 21.8 (CSEL 27.1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-8). ## On the Anger of God 21.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-9 - Source: CSEL 27.1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's anger does not remain against the repentant, since he commands reconciliation before sunset; it remains only against those who never cease sinning. ### Latin text nam si prorsus inmortalis fuisset ira eius, non esset satisfactioni aut gratiae post delictum locus, cum ipse homines reconciliari iubeat ante solis occasum, sed ira diuina in aeternum manet aduersus eos qui peccant in aeternum. ### English translation (Claude) For if his anger had been wholly immortal, there would be no place for satisfaction or favor after an offense, since he himself commands men to be reconciled before the setting of the sun; but the divine anger remains for ever against those who sin for ever. ### Scripture references - Eph 4:26: allusion, high confidence ### Translation notes - The allusion is to Eph 4:26. ### Citation (SBL) Lactantius, Ira 21.9 (CSEL 27.1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-9). ## On the Anger of God 21.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-10 - Source: CSEL 27.1:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is appeased not by sacrifices but by changed lives; he delays punishment so that sinners may repent. ### Latin text itaque deus non ture, non hostia, non pretiosis muneribus, quae omnia sunt corruptibilia, sed morum emendatione placatur et qui peccare desinit, iram dei mortalem facit. idcirco enim non ad praesens noxium quemque punit, ut habeat homo resipiscendi et corrigendi sui facultatem. ### English translation (Claude) And so God is appeased not by incense, not by a victim, not by precious gifts, all of which are corruptible, but by the amendment of one's ways; and whoever ceases to sin makes God's anger mortal. For this reason he does not punish every guilty person at once, so that man may have the opportunity to come to his senses and correct himself. ### Scripture references - Ps 51:17 (50:19 Vulg.): echo, low confidence - 2 Pet 3:9: echo, medium confidence ### Citation (SBL) Lactantius, Ira 21.10 (CSEL 27.1:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-21-10). ## On the Anger of God 22.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-1 - Source: CSEL 27.1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lactantius concludes his case to Donatus that God can be angry. ### Latin text Haec habui quae de ira dicerem, Donate carissime, ut scires quemadmodum refelleres eos qui deum faciunt inmobilem. ### English translation (Claude) These are the things I had to say about the anger of God, dearest Donatus, so that you might know how to refute those who make God immovable. ### Translation notes - The angle brackets mark a word supplied by the editor. ### Citation (SBL) Lactantius, Ira 22.1 (CSEL 27.1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-1). ## On the Anger of God 22.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-2 - Source: CSEL 27.1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Cicero in the Tusculans, Lactantius ends with divine testimonies, since without religion men become like beasts. ### Latin text restat ut more Ciceronis utamur epilogo ad perorandum. sicut ille in Tusculanis de morte disserens fecit, ita nos in hoc opere testimonia diuina quibus credi possit adhibere debemus, ut illorum persuasionem reuincamus qui sine ira deum esse credentes dissoluunt omnem religionem: sine qua, ut ostendimus, aut inmanitate beluis aut stultitia pecudibus adaequamur; in sola enim religione id est in dei summi notione sapientia est. ### English translation (Claude) It remains for us, in the manner of Cicero, to use an epilogue to conclude. As he did in the Tusculans when discussing death, so we in this work ought to bring forward divine testimonies which may be believed, so as to overcome the persuasion of those who, believing God to be without anger, dissolve all religion; without which, as we have shown, we become equal either to wild beasts in savagery or to cattle in stupidity. For in religion alone, that is, in the knowledge of the supreme God, is wisdom. ### Translation notes - Compare Cicero, Tusc. 1.114–116. ### Citation (SBL) Lactantius, Ira 22.2 (CSEL 27.1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-2). ## On the Anger of God 22.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-3 - Source: CSEL 27.1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets, full of the Spirit, speak of God's favor to the righteous and anger against the wicked; but philosophers need arguments. ### Latin text prophetae uniuersi diuino spiritu repleti nihil aliud quam de gratia dei erga iustos et ira eius aduersus inpios locuntur. quorum testimonia nobis quidem satis sunt, uerum his quoniam non credunt isti qui sapientiam capillis et habitu iactant, ratione quoque et argumentis a nobis fuerant refellendi. ### English translation (Claude) All the prophets, filled with the divine Spirit, speak of nothing else but the favor of God toward the righteous and his anger against the impious. Their testimonies are indeed enough for us; but since those who parade wisdom in their hair and dress do not believe them, they had to be refuted by us with reason and arguments too. ### Citation (SBL) Lactantius, Ira 22.3 (CSEL 27.1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-3). ## On the Anger of God 22.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-4 - Source: CSEL 27.1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since philosophers trust human authority over divine, Lactantius will cite testimonies they cannot reject. ### Latin text sic enim praepostere agitur, ut humana diuinis tribuant auctoritatem, cum potius humanis diuina debuerint. quae nunc sane omittamus, ne et nihil apud istos agamus et in infinitum materia procedat. ea igitur quaeramus testimonia quibus illi possint aut credere aut certe non repugnare. ### English translation (Claude) For things are done so backwards that they grant authority to human things over divine ones, when rather they ought to have granted it to divine things over human ones. Let us now indeed leave these aside, lest we both accomplish nothing with such people and the subject run on endlessly. Let us seek, then, those testimonies which they can either believe or at least not oppose. ### Citation (SBL) Lactantius, Ira 22.4 (CSEL 27.1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-4). ## On the Anger of God 22.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-5 - Source: CSEL 27.1:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many authors, Greek and Roman, record many Sibyls, the Erythraean being the most famous. ### Latin text Sibyllas fuisse multas plurimi et maximi auctores tradiderunt, Graecorum Aristonicus et Apollodorus Erythraeus, nostrorum Varro et Fenestella. hi omnes praecipuam et nobilem praeter ceteras Erythraeam fuisse commemorant. ### English translation (Claude) Very many and very great authors have recorded that there were many Sibyls: among the Greeks Aristonicus and Apollodorus of Erythrae, among our own Varro and Fenestella. All these relate that the Erythraean was the chief and most famous beyond the rest. ### Extrabiblical texts - Varro (Varro): allusion, high confidence ### Translation notes - Compare Lactantius, Inst. 1.6.7–14 (from Varro). ### Citation (SBL) Lactantius, Ira 22.5 (CSEL 27.1:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-5). ## On the Anger of God 22.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-6 - Source: CSEL 27.1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fenestella reports that the Senate brought the Erythraean Sibyl's verses to Rome and placed them in the restored Capitol. ### Latin text Apollodorus quidem ut de ciui ac populari sua gloriatur, Fenestella uero etiam legatos Erythras a senatu esse missos refert, ut huius Sibyllae carmina Romam deportarentur et ea consules Curio et Octauius in Capitolio, quod tunc erat curante Quinto Catulo restitutum, ponenda curarent. ### English translation (Claude) Apollodorus indeed boasts of her as his fellow citizen and countrywoman; and Fenestella even reports that envoys were sent to Erythrae by the senate so that the songs of this Sibyl might be brought to Rome, and that the consuls Curio and Octavius saw to their being placed in the Capitol, which had then been restored under the care of Quintus Catulus. ### Translation notes - The consuls of 76 BC. ### Citation (SBL) Lactantius, Ira 22.6 (CSEL 27.1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-6). ## On the Anger of God 22.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-7 - Source: CSEL 27.1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Erythraean Sibyl says the eternal Creator rewards the good and rouses his wrath against the wicked. ### Latin text apud hanc de summo et conditore rerum deo huiusmodi uersus reperiuntur: ἄφθαρτος κτίστης αἰώνιος αἰθέρα ναίων, τοῖς ἀγαθοῖς προφέρων πολὺ μείζονα μισθὸν τοῖς δὲ κακοῖς ἀδίκοις τε χόλον καὶ θυμὸν ἐγείρων. ### English translation (Claude) In her are found verses of this kind about the supreme God and founder of things: “Imperishable Creator, eternal, dwelling in the ether, bringing forth for the good a far greater reward, but for the wicked and unjust rousing wrath and fury.” ### Extrabiblical texts - Sib. Or. frag. 3.17–19 (Sibylline Oracles): quotation, high confidence ### Translation notes - Sibylline Oracles, fragment 3.17–19 (Geffcken), also quoted by Theophilus, Autol. 2.36, which reads “good to the good, a far greater reward”. ### Citation (SBL) Lactantius, Ira 22.7 (CSEL 27.1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-7). ## On the Anger of God 22.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-8 - Source: CSEL 27.1:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sibyl warns against idolatry, adultery, sex between males, and killing children, for God is angry with those who sin. ### Latin text rursus alio loco enumerans quibus maxime facinoribus incitetur deus, haec intulit: φεῦγε δὲ λατρείας ἀνόμους, τῷ ζῶντι λάτρευε· μοιχείας τε φυλάξαι καὶ ἄρσενος ἄκριτον εὐνὴν· τὴν δ ἰδίαν γένναν παίδων τρέφε μήδε φόνευε. ταῦτα γὰρ ἀθάνατος κεχολώσεται ὅς κεν ἁμάρτῃ. indignatur ergo aduersus peccatores. ### English translation (Claude) Again, in another place, listing the crimes by which God is most provoked, she added: “Flee lawless worship; serve him who lives. Guard against adultery and indiscriminate bedding with a male. Rear your own offspring of children and do not murder them. For the Immortal will be angry with whoever sins.” He is indignant, therefore, against sinners. ### Extrabiblical texts - Sib. Or. 3.763–766 (Sibylline Oracles): quotation, high confidence ### Translation notes - Sibylline Oracles 3.763–766. μοιχεία is rendered "adultery." The Greek has φυλάξαι where some texts read πεφύλαξο; the article before ζῶντι is restored. ### Citation (SBL) Lactantius, Ira 22.8 (CSEL 27.1:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/14-1/#p-22-8). ## On the Anger of God 23.1 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-1 - Source: CSEL 27.1:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since there were several Sibyls, one testimony may not suffice. ### Latin text Verum quia plures, ut ostendi, Sibyllae a doctissimis auctoribus fuisse traduntur, unius testimonium satis non sit ad confirmandam sicut intendimus ueritatem. ### English translation (Claude) But since, as I have shown, there are said by the most learned authors to have been several Sibyls, the testimony of one may not be enough to confirm the truth, as we intend. ### Citation (SBL) Lactantius, Ira 23.1 (CSEL 27.1:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-1). ## On the Anger of God 23.2 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-2 - Source: CSEL 27.1:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Cumaean Sibyl's books are secret, but those of the others are freely available. ### Latin text Cymaeae quidem uolumina quibus Romanorum fata conscripta sunt, in arcanis habentur. ceterarum tamen fere omnium libelli quominus in usu sint omnibus, non uetantur. ### English translation (Claude) The volumes of the Cumaean, in which the fates of the Romans are written, are kept secret. But the books of almost all the others are not forbidden from being in common use by all. ### Citation (SBL) Lactantius, Ira 23.2 (CSEL 27.1:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-2). ## On the Anger of God 23.3 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-3 - Source: CSEL 27.1:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another Sibyl announces God's great wrath coming on a disobedient world. ### Latin text ex quibus alia denuntians uniuersis gentibus iram dei ob inpietatem hominum hoc modo exorsa est: ἐρχομένης ὀργῆς μεγάλης ἐπὶ κόσμον ἀπειθῆ ἔσχατον εἰς αἰῶνα θεοῦ μηνίματα φαίνω, πᾶσι προφητεύσασα κατὰ πόλιν ἀνθρώποισιν. ### English translation (Claude) Of these, one, announcing the wrath of God upon all nations because of the impiety of men, began in this way: “As great wrath comes upon a disobedient world, I reveal the wrath of God to the last age, prophesying to all men city by city.” ### Extrabiblical texts - Sib. Or. (Sibylline Oracles): quotation, high confidence ### Translation notes - Sibylline Oracles: these lines are not in the surviving books; they are known only from Lactantius (fragment; exact locator uncertain). ### Citation (SBL) Lactantius, Ira 23.3 (CSEL 27.1:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-3). ## On the Anger of God 23.4 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-4 - Source: CSEL 27.1:126–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another Sibyl says God sent the flood in his anger at human wickedness. ### Latin text alia quoque per indignationem dei aduersus iniustos cataclysmum priore saeculo factum esse dixit, ut malitia generis humani extingueretur: ἐξ οὗ μηνίσαντος ἐπουρανίοιο θεοῖο αὐταῖσι πολίεσσι καὶ ἀνθρώποισιν ἅπασιν. γῆν ἐκάλυψε θάλασσα κατακλυσμοῖο ῥαγέντος. ### English translation (Claude) Another also said that through the indignation of God against the unjust a flood had been made in an earlier age, so that the wickedness of the human race might be extinguished: “From the time when the heavenly God was wrathful with the cities themselves and with all men, the sea covered the earth when the flood burst forth.” ### Scripture references - Gen 6:13: allusion, medium confidence ### Extrabiblical texts - Sib. Or. 4.51–53 (Sibylline Oracles): quotation, high confidence ### Translation notes - Sibylline Oracles 4.51–53 (probably; the flood that ends the first age of the Assyrians). ### Citation (SBL) Lactantius, Ira 23.4 (CSEL 27.1:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-4). ## On the Anger of God 23.5 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-5 - Source: CSEL 27.1:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sibyl foretells a future burning of the world in God's wrath, as Ovid also says of Jupiter: ### Latin text simili modo deflagrationem postea futuram uaticinata est, qua rursus inpietas hominum deleatur: καί τοτε γινώσκειν θεὸν οὐκέτι πραὺν ἐόντα, ἀλλὰ χόλῳ βρίθοντα καὶ ἐξολέκοντά τε γένναν ἀνθρώπων ἅμα πᾶσαν ὑπ ἐμπρησμοῦ μεγάλοιο. unde apud Nasonem de Ioue ita dicitur: ### English translation (Claude) In a similar way she prophesied a burning to come afterwards, by which the impiety of men will again be destroyed: “And then you will know that God is no longer gentle, but heavy with wrath, and destroying the whole race of men together by a great conflagration.” Hence in Naso it is said of Jupiter thus: ### Scripture references - 2 Pet 3:10: echo, medium confidence ### Extrabiblical texts - Sib. Or. 4.159–161 (Sibylline Oracles): quotation, high confidence ### Translation notes - The quotation is Sibylline Oracles 4.159–161. Naso is Ovid. ### Citation (SBL) Lactantius, Ira 23.5 (CSEL 27.1:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-5). ## On the Anger of God 23.6 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-6 - Source: CSEL 27.1:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ovid: fate foretells a time when sea, earth, and heaven will burn. ### Latin text esse quoque in fatis reminiscitur adfore tempus quo mare, quo tellus correptaque regia caeli ardeat et mundi moles operosa laboret. ### English translation (Claude) “He remembers too that it is in the fates that a time will come when the sea, when the earth, and the palace of heaven, seized by fire, will burn, and the laboring mass of the world will be in distress.” ### Extrabiblical texts - Ovid, Metam. 1.256–258 (Ovid): quotation, high confidence ### Translation notes - The quotation is Ovid, Metam. 1.256–258. ### Citation (SBL) Lactantius, Ira 23.6 (CSEL 27.1:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-6). ## On the Anger of God 23.7 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-7 - Source: CSEL 27.1:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sibyl also says God is appeased by repentance and will cease his wrath if people practice piety. ### Latin text quod tum fiat necesse est, cum honor et cultus dei summi apud homines interierit. eadem tamen placari eum paenitentia factorum et sui emendatione contestans haec addidit: ἆ μέλεοι, μετάθεσθε, βροτοί, τότε μηδὲ πρὸς ὀργὴν παντοίην ἀγάγητε θεὸν μέγαν. item paulo post: οὐδ ὀλέσει, παύσει δὲ πάλιν χόλον, ἤν ἄρα πάντες εὐσεβίην περίτιμον ἐνὶ φρεσὶν ἀσκήσητε. ### English translation (Claude) This must happen when the honor and worship of the supreme God has perished among men. Yet the same Sibyl, testifying that he is appeased by repentance for deeds done and by amendment of oneself, added this: “Ah, wretched mortals, change your ways, and do not drive the great God to all manner of wrath.” And likewise a little later: “He will not destroy, but will again cease his wrath, if all of you practice precious piety in your hearts.” ### Extrabiblical texts - Sib. Or. 4.162–163 (Sibylline Oracles): quotation, high confidence - Sib. Or. 4.168–169 (Sibylline Oracles): quotation, high confidence ### Translation notes - The quotations are Sibylline Oracles 4.162–163 and 4.168–169. ### Citation (SBL) Lactantius, Ira 23.7 (CSEL 27.1:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-7). ## On the Anger of God 23.8 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-8 - Source: CSEL 27.1:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another Sibyl urges love for God the Creator, lest his anger destroy mankind. ### Latin text deinde alia Sibylla caelestium terrenorumque genitorem diligi oportere denuntiat, ne ad perdendos homines indignatio eius insurgat: μήποτε θυμωθείς θεὸς ἄφθιτος ἐξαπολέσσῃ πᾶν γένος ἀνθρώπων βιότου καὶ φῦλον ἀναιδές. δεῖ στέργειν γενετῆρα Θεὸν σοφὸν ἀέναόν τε. ### English translation (Claude) Then another Sibyl declares that the begetter of things heavenly and earthly must be loved, lest his indignation rise up to destroy men: “Lest the imperishable God, angered, destroy the whole race of men, their life and shameless tribe. One must love God the Begetter, wise and everlasting.” ### Extrabiblical texts - Sib. Or. (Sibylline Oracles): quotation, high confidence ### Translation notes - Sibylline Oracles: these lines are not in the surviving books or in the fragments quoted by Theophilus; they are known only from Lactantius (exact locator uncertain). ### Citation (SBL) Lactantius, Ira 23.8 (CSEL 27.1:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-8). ## On the Anger of God 23.9 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-9 - Source: CSEL 27.1:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So the philosophers are wrong to praise God as free of anger, stripping him of what upholds his majesty. ### Latin text ex his apparet uanas esse rationes philosophorum qui deum putant ἀόργητον et inter ceteras laudes eius id ponunt quod est inutilissimum, detrahentes ei quod est rebus humanis maxime salutare, per quod constat ipsa maiestas. ### English translation (Claude) From these it appears that the reasonings of the philosophers are empty, who think God free of anger, and among his other praises place that which is most useless, taking away from him what is most salutary to human affairs, by which majesty itself stands. ### Translation notes - The Greek word, garbled in the digital text, is restored as ἀόργητον ("free of anger"). ### Citation (SBL) Lactantius, Ira 23.9 (CSEL 27.1:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-9). ## On the Anger of God 23.10 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-10 - Source: CSEL 27.1:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without fear, earthly rule collapses; a king or anyone without anger would be robbed and mocked. ### Latin text regnum hoc imperiumque terrenum nisi metus custodiat, soluitur. aufer iram regi, non modo nemo parebit, sed etiam de fastigio praecipitabitur. immo uero cuilibet humili eripe hunc adfectum, quis eum non spoliabit? quis non deridebit? quis non adficiet iniuria? ### English translation (Claude) This earthly kingdom and rule is dissolved unless fear guards it. Take away anger from a king: not only will no one obey him, but he will even be cast down from his height. Indeed, take this emotion from any lowly person: who will not rob him? Who will not mock him? Who will not do him injury? ### Citation (SBL) Lactantius, Ira 23.10 (CSEL 27.1:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-10). ## On the Anger of God 23.11 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-11 - Source: CSEL 27.1:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Much less can God's heavenly rule stand without anger and fear. ### Latin text ita nec indumenta nec sedem nec uictum poterit habere aliis quidquid habuerit diripientibus, nedum putemus caelestis imperii maiestatem sine ira et metu posse consistere. ### English translation (Claude) So he could have neither clothing nor seat nor food, while others plundered whatever he had; much less should we think that the majesty of the heavenly empire can subsist without anger and fear. ### Citation (SBL) Lactantius, Ira 23.11 (CSEL 27.1:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-11). ## On the Anger of God 23.12 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-12 - Source: CSEL 27.1:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Apollo's oracle at Miletus says earth, heaven, sea, and demons tremble before God the King. ### Latin text Apollo Milesius de Iudaeorum religione consultus responso haec introducit: ἐς δὲ θεὸν βασιλῆα καὶ ἐς γενητῆρα πρὸ πάντων, ὃν τρομέει καὶ γαῖα καὶ οὔρανος ἠδὲ θάλασσα, ταρτάρεοί τε μυχοί, καὶ δαίμονες ἐρρίγασιν. ### English translation (Claude) Apollo of Miletus, consulted about the religion of the Jews, included these words in his reply: “To God the King and Begetter before all things, before whom earth and heaven and sea tremble, and the recesses of Tartarus, and the demons shudder.” ### Translation notes - An oracle of Apollo at Didyma, also quoted in Lactantius, Inst. 1.7.9 (compare Porphyry, Philosophy from Oracles). ### Citation (SBL) Lactantius, Ira 23.12 (CSEL 27.1:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-12). ## On the Anger of God 23.13 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-13 - Source: CSEL 27.1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God were merely gentle, why would all creation tremble at him? All rule rests on fear, and fear on anger. ### Latin text si tam lenis est quam philosophi uolunt, quomodo ad nutum eius non modo daemones et ministri tantae potestatis, sed etiam caelum et terra et rerum natura omnis contremescit? si enim nullus alteri seruit nisi coactus, omne igitur imperium metu constat, metus autem per iram. nam si non moueatur quis aduersus parere nolentem, nec cogi poterit ad obsequium. ### English translation (Claude) If he is as gentle as the philosophers would have it, how is it that at his nod not only the demons and the ministers of so great a power, but even heaven and earth and all nature trembles? For if no one serves another unless compelled, then all rule rests on fear, and fear on anger. For if one is not moved against one who refuses to obey, he cannot compel him to obedience either. ### Scripture references - Jas 2:19: echo, low confidence ### Citation (SBL) Lactantius, Ira 23.13 (CSEL 27.1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-13). ## On the Anger of God 23.14 - URL: https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-14 - Source: CSEL 27.1:130–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where there is no anger there is no rule; therefore let no one despise God, but love him as Father, fear him as Lord, live righteously, share wealth, and keep the heart as his temple, so as to have him always gracious and never angry. ### Latin text consulat unus quisque adfectus suos, iam intelleget neminem posse sine ira et castigatione imperio subiugari. ubi ergo ira non fuerit, imperium quoque non erit. deus autem habet imperium, ergo et iram, qua constat imperium, habeat necesse est. 24. Quapropter nemo uaniloquentia philosophorum inductus ad contemptum se dei erudiat, quod est maximum nefas. debemus hunc omnes et amare, quod pater est, et uereri, quod dominus, et honorificare, quod beneficus, et metuere. quod seuerus: utraque in eo persona uenerabilis. quis salua pietate non diligat animae suae parentem? aut quis inpune contemnat eum qui rerum dominator habeat in omnes ueram et aeternam potestatem? si patrem consideres, ortum nobis ad lucem qua fruimur subministrat, per illum uiuimus, per illum in hospitium mundi huius intrauimus. si dominum cogites, ille nos innumerabilibus copiis alit, ille sustentat, in huius domo habitamus, huius familia sumus et si minus obsequens quam decebat, minusque officiosa quam domini et parentis inmortalia merita poscebant, tamen plurimum proficit ad ueniam consequendam, si cultum eius notionemque teneamus, si abiectis humilibus terrenisque tam rebus quam bonis caelestia et diuina et sempiterna meditemur. quod ut facere possimus, deus nobis sequendus est, deus adorandus et diligendus, quoniam in eo est materia rerum et ratio uirtutum et fons bonorum. quid enim deo aut potentia maius est aut ratione perfectius aut claritate luculentius? qui quoniam nos ad sapientiam genuit, ad iustitiam procreauit, non est fas hominem relicto deo sensus ac uitae datore terrenis fragilibusque famulari aut quaerendis temporalibus bonis inhaerentem ab innocentia et pietate desciscere. non faciunt beatum uitiosae ac mortiferae uoluptates, non opulentia libidinum inritatrix, non inanis ambitio, non caduci honores quibus inlaqueatus animus humanus et corpori mancipatus aeterna morte damnatur, sed sola innocentia, sola iustitia: cuius legitima et digna merces est inmortalitas, quam statuit a principio deus sanctis et incorruptis mentibus quae se a uitiis et ab omni labe terrena integras inuiolatasque conseruant. cuius praemii caelestis ac sempiterni participes esse non possunt qui fraudibus rapinis circumscriptionibus conscientiam suam polluerunt quique iniuriis abominandis nefariisque commissis ineluibiles sibi maculas inusserunt. proinde uniuersos oportet qui sapientes, qui homines merito dici uolunt, fragilia contemnere, terrena calcare, humilia despicere, ut possint cum deo beatissima necessitudine copulari. auferatur inpietas, discordiae dissensionesque turbulentae atque pestiferae sopiantur, quibus humanae societatis et publici foederis diuina coniunctio inrumpitur dirimitur dissipatur: quantum possumus, boni ac benefici esse meditemur; si quid nobis opum, si quid suppetit copiarum, non uoluptati unius. sed multorum saluti inpertiatur. uoluptas enim tam mortalis est quam corpus cui exhibet ministerium, iustitia uero et beneficentia tam inmortales quam mens et anima, quae bonis operibus similitudinem dei adsequitur. sit nobis deus non in templis, sed in corde nostro consecratus: destructilia sunt omnia quae manu fiunt. mundemus hoc templum, quod non fumo, non puluere, sed malis cogitationibus sordidatur, quod non ceris ardentibus, sed dei claritate ac luce sapientiae inluminatur. in quo si semper deum crediderimus esse praesentem, cuius diuinitati secreta mentis patent, ita uiuemus. ut et propitium semper habeamus et numquam uereamur iratum. ### English translation (Claude) Let each consult his own feelings, and he will at once understand that no one can be brought under authority without anger and chastisement. Where, then, there is no anger, there will be no authority either. But God has authority; therefore he must also have anger, on which authority rests. Therefore let no one, led on by the empty talk of the philosophers, train himself to despise God, which is the greatest wickedness. We ought all both to love him, because he is Father, and to revere him, because he is Lord; to honor him, because he is beneficent, and to fear him, because he is severe: in him both persons are venerable. Who, with piety intact, would not love the parent of his soul? Or who could with impunity despise him who, as ruler of all things, has true and eternal power over all? If you consider the Father, he gives us our birth into the light we enjoy; through him we live, through him we have entered the lodging of this world. If you think of the Lord, he nourishes us with countless resources, he sustains us; in his house we dwell, we are his household. And though we are less obedient than was fitting, and less dutiful than the immortal merits of our Lord and parent demanded, yet it helps most toward obtaining pardon if we hold to his worship and knowledge, if, casting aside lowly and earthly things and goods alike, we meditate on things heavenly, divine, and eternal. That we may be able to do this, God must be followed, God must be adored and loved, since in him is the substance of things, the principle of the virtues, and the fountain of goods. For what is greater than God in power, more perfect in reason, more brilliant in glory? Since he begot us for wisdom and brought us forth for righteousness, it is not right for man to forsake God, the giver of sense and life, and to be a slave to earthly and fragile things, or, clinging to the pursuit of temporal goods, to fall away from innocence and piety. Vicious and deadly pleasures do not make one happy, nor wealth, the provoker of lusts, nor empty ambition, nor fleeting honors, by which the human soul, ensnared and enslaved to the body, is condemned to eternal death; but innocence alone, righteousness alone, whose lawful and worthy reward is immortality, which God appointed from the beginning for holy and incorrupt minds that keep themselves whole and unviolated by vices and by every earthly stain. Of this heavenly and everlasting reward those cannot share who have polluted their conscience with frauds, robberies, and swindles, and who, by committing abominable and wicked injuries, have branded on themselves indelible stains. Therefore all who wish rightly to be called wise, and men, ought to despise fragile things, trample on earthly things, look down on lowly things, so that they may be joined with God in a most blessed bond. Let impiety be taken away; let discords and turbulent and pestilent dissensions be laid to rest, by which the divine union of human society and the common covenant is broken, severed, and scattered. As far as we can, let us strive to be good and beneficent; if we have any wealth, any abundance of resources, let it be shared not for the pleasure of one but for the welfare of many. For pleasure is as mortal as the body it serves; but righteousness and beneficence are as immortal as the mind and soul, which by good works attain likeness to God. Let God be consecrated for us not in temples but in our heart: all things made by hand are destructible. Let us cleanse this temple, which is soiled not by smoke or dust but by evil thoughts, which is lit not by burning tapers but by the brightness of God and the light of wisdom. If we always believe that God is present in it, to whose divinity the secrets of the mind lie open, we shall so live that we shall always have him gracious and never need to fear him angry. ### Scripture references - 1 Cor 3:16: allusion, medium confidence - Acts 17:24: allusion, medium confidence - Mark 14:58: echo, low confidence - Heb 4:13: echo, low confidence ### Translation notes - This passage includes chapter 24 (the edition's numeral "24." stands inside the text). The temple of the heart echoes 1 Cor 3:16 and Acts 17:24. ### Citation (SBL) Lactantius, Ira 23.14 (CSEL 27.1:130–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-ira/23-1/#p-23-14).