The following is the Introductory Notice of the reverend translator: [9] --
Lactantius has always held a very high place among the Christian Fathers, not only on account of the subject-matter of his writings, but also on account of the varied erudition, the sweetness of expression, and the grace and elegance of style, by which they are characterized. It appears, therefore, more remarkable that so little is known with certainty respecting his personal history. We are unable to fix with precision either the place or time of his birth, and even his name has been the subject of much discussion. It is known that he was a pupil of Arnobius, who gave lectures in rhetoric at Sicca in Africa. Hence it has been supposed that Lactantius was a native of Africa, while others have maintained that he was born in Italy, and that his birthplace probably was Firmium, on the Adriatic. He was probably born about the middle of the third century, since he is spoken of as far advanced in life about a.d. 315. He is usually denominated "Lucius Cælius Firmianus Lactantius;" but the name Cæcilius is sometimes substituted for Cælius, and it is uncertain whether Firmianus is a family name or a local [10] designation. Some have even supposed that be received the name of Lactantius from the milky softness of his style.
He attained to great eminence as a teacher of rhetoric, and his fame far outstripped the reputation of his master Arnobius. Such, indeed, was his celebrity, that he was invited by the Emperor Diocletian to settle at Nicomedia, and there practise his art. He appears, however to have met with so little success in that city, as to have been reduced to extreme indigence. Abandoning his profession as a pleader, he devoted himself to literary composition. It was probably at this period that he embraced the Christian faith, and we may perhaps be justified in supposing some connection between his poverty and his change of religion. [11] He was afterwards called to settle in Gaul, probably about a.d. 315, and the Emperor Constantine entrusted to him the education of his son Crispus. He is believed to have died at Trèves about a.d. 325.
His principal work is The Christian Institutions, or an Introduction to True Religion, in seven books, designed to supersede [12] the less complete treatises of Minucius Felix, Tertullian, and Cyprian. In these books, each of which has a distinct title, and constitutes a separate essay, he demonstrates the falsehood of the pagan religion, shows the vanity of the heathen philosophy, and undertakes the defense of the Christian religion against its adversaries. He also sets forth the nature of righteousness, gives instructions concerning the true worship of God, and treats of the punishment of the wicked, and the reward of the righteous in everlasting happiness.
To the Institutions is appended an epitome dedicated to Pentadius. The authorship of this abridgment has been questioned in modem times; but it is expressly assigned to Lactantius by Hieronymus. The greater part of the work was wanting in the earlier editions, and it was not until the beginning of the eighteenth century that it was discovered nearly entire. [13]
The treatise on The Anger of God is directed mainly against the tenets of the Epicureans and Stoics, who maintained that the deeds of men could produce no emotions of pleasure or anger in the Deity. Lactantius holds that the love of the good necessarily implies the hatred of evil; and that the tenets of these philosophers, as tending to overthrow the doctrine of future rewards and punishments, are subversive of the principles of true religion.
In the treatise on The Workmanship of God, or The Formation of Man, the author dwells upon the wonderful construction of the human frame, and the adaptation of means to ends therein displayed, as proofs of the wisdom and goodness of God. The latter part of the book contains speculations concerning the nature and origin of the soul.
In the treatise [14] on the Deaths of Persecutors, an argument for the truth of the Christian religion is derived from the fact, that those emperors who had been most distinguished as persecutors of the Christians, were special objects of divine vengeance.
To these treatises are usually appended some poetical works which have been attributed to Lactantius, but it is very questionable whether any of them were really written by him.
The poem on the Phoenix appears to be of a comparatively modern date.
That on Easter [15] is believed to have been composed by Venantius Honorianus Clementianus Fortunatus in the sixth century.
The poem on the Passion of the Lord, though much admired both in its language and style of thought, bears the impress of a later age. [16]
There is also a collection of A Hundred Enigmas, [17] which has been attributed to Lactantius; but there is good reason to suppose that they are not the production of his pen. Heumann endeavored to prove that Symposium is the title of the work, and that no such person as Symposius [18] ever existed. But this opinion is untenable. It is true that Hieronymus speaks of Lactantius as the author of a Symposium, but there are no grounds for supposing that the work was of a light and trifling character: it was probably a serious dialogue.
The style of Lactantius has been deservedly praised for the dignity, elegance, and clearness of expression by which it is characterized, and which have gained for him the appellation of the Christian Cicero. His writings everywhere give evidence of his varied and extensive erudition, and contain much valuable information respecting the systems of the ancient philosophers. But his claims as a theologian are open to question; for he holds peculiar opinions on many points, and he appears more successful as an opponent of error than as a maintainer of the truth. Lactantius has been charged with a leaning to Manicheism, [19] but the charge appears to be unfounded.
The translation has been made from Migne's edition, from which most of the notes have been taken. The quotations from Virgil have been given in the words of Conington's translation, [20] and those from Lucretius in the words of Munro.
[5] He borrows from Justin, vol. i. [1]note 1, p. 186.
[6] e.g., Thomas, vol. vi. [2]p. 158.
[7] While Lactantius was tutor to his son.
[8] See his Address to the Assembly of the Saints, preserved by Eusebius.
[9] William Fletcher, D.D. head master of Queen Elizabeth's School, Wimborne, Dorset.
[10] i.e. of Firmium.
[11] [I see no force in this suggestion. Quite the reverse. He could not then anticipate anything but worse sufferings.]
[12] [To supplement, rather.]
[13] In an ancient ms. at Turin.
[14] Lord Hailes' translation has been adopted in the present edition.
[15] De Paschâ.
[16] It has an allusion to the adoration of the Cross. [Hence must be referred to a period subsequent to the pseudo-council called Deutero-Nicene. Comp. vol. iv. [3]note 6, p. 191; and see Smith's History of the Christian Church in the First Ten Centuries, vol. i. p. 451, ed. Harpers, New York.]
[17] The Enigmas have not been included in the present translation, for the reason mentioned.
[18] The title prefixed to them in the mss. is Firmianus Symposius (written also Symphosius) Cælius. See Dr. Smith's Dictionary of Biography, under the names Firmianus and Lactantius.
[19] This question is fully discussed by Dr. Lardner in his Credibility of the Gospel History, Works, vol. iii. [p. 516. The whole chapter (lxv.) on Lactantius deserves study].
[20] [Which reduces many of Virgil's finest and most Homeric passages to mere song and ballad, and sacrifices all their epic dignity.]
lactantius institutes anf07 lactantius-institutes The Divine Institutes /ccel/schaff/anf07.iii.ii.html
the divine institutes
book i.
of the false worship of the gods.
preface.--of what great value the knowledge of the truth is and always has been.
Men of great and distinguished talent, when they had entirely devoted themselves to learning, holding in contempt all actions both private and public, applied to the pursuit of investigating the truth whatever labour could be bestowed upon it; thinking it much more excellent to investigate and know the method of human and divine things, than to be entirely occupied with the heaping up of riches or the accumulation of honours. For no one can be made better or more just by these things, since they are frail and earthly, and pertain to the adorning of the body only. Those men were indeed most deserving of the knowledge of the truth, which they so greatly desired to know, that they even preferred it to all things. For it is plain that some gave up their property, and altogether abandoned the pursuit of pleasures, that, being disengaged and without impediment, they might follow the simple truth, and it alone. And so greatly did the name and authority of the truth prevail with them, that they proclaimed that the reward of the greatest good was contained in it. But they did not obtain the object of their wish, and at the same time lost their labour and industry; because the truth, that is the secret of the Most High God, who created all things, cannot be attained by our own ability and perceptions. Otherwise there would be no difference between God and man, if human thought could reach to the counsels and arrangements of that eternal majesty. And because it was impossible that the divine method of procedure should become known to man by his own efforts, God did not suffer man any longer to err in search of the light of wisdom, and to wander through inextricable darkness without any result of his labour, but at length opened his eyes, and made the investigation of the truth His own gift, so that He might show the nothingness of human wisdom, and point out to man wandering in error the way of obtaining immortality.
But since few make use of this heavenly benefit and gift, because the truth lies hidden veiled in obscurity; and it is either an object of contempt to the learned because it has not suitable defenders, or is hated by the unlearned on account of its natural severity, which the nature of men inclined to vices cannot endure: for because there is a bitterness mingled with virtues, while vices are seasoned with pleasure, offended by the former and soothed by the latter, they are borne headlong, and deceived by the appearance of good things, they embrace evils for goods,--I have believed that these errors should be encountered, that both the learned may be directed to true wisdom, and the unlearned to true religion. And this profession is to be thought much better, more useful and glorious, than that of oratory, in which being long engaged, we trained young men not to virtue, but altogether to cunning wickedness. [21] Certainly we shall now much more rightly discuss respecting the heavenly precepts, by which we may be able to instruct the minds of men to the worship of the true majesty. Nor does he deserve so well respecting the affairs of men, who imparts the knowledge of speaking well, as he who teaches men to live in piety and innocence; on which account the philosophers were in greater glory among the Greeks than the orators. For they, the philosophers, were considered teachers of right living, which is far more excellent, since to speak well belongs only to a few, but to live well belongs to all. Yet that practice in fictitious suits has been of great advantage to us, so that we are now able to plead the cause of truth with greater copiousness and ability of speaking; for although the truth may be defended without eloquence, as it often has been defended by many, yet it needs to be explained, and in a measure discussed, with distinctness and elegance of speech, in order that it may flow with greater power into the minds of men, being both provided with its own force, and adorned with the brilliancy of speech.
[21] [This, St. Augustine powerfully illustrates. See Confessions, lib. iii. cap 3. Note also Ib., lib. ix. cap 5.]
Chap. i.-- of religion and wisdom.
We undertake, therefore, to discuss religion and divine things. For if some of the greatest orators, veterans as it were of their profession, having completed the works of their pleadings, at last gave themselves up to philosophy, and regarded that as a most just rest from their labours, if they tortured their minds in the investigation of those things which could not be found out, so that they appear to have sought for themselves not so much leisure as occupation, and that indeed with much greater trouble than in their former pursuit; how much more justly shall I betake myself as to a most safe harbour, to that pious, true, and divine wisdom, in which all things are ready for utterance, pleasant to the hearing, easy to be understood, honourable to be undertaken! And if some skilful men and arbiters of justice composed and published Institutions of civil law, by which they might lull the strifes and contentions of discordant citizens, how much better and more rightly shall we follow up in writing the divine Institutions, in which we shall not speak about rain-droppings, or the turning of waters, or the preferring of claims, but we shall speak of hope, of life, of salvation, of immortality, and of God, that we may put an end to deadly superstitions and most disgraceful errors.