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Lactantius, The Divine Institutes
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preface.—of what great value the knowledge of the truth is and always has been.
Chap. i.— of religion and wisdom.
Chap. II.—That there is a providence in the affairs of men.
Chap. III.—Whether the universe is governed by the power of one god or of many.
Chap. IV.—That the one god was foretold even by the prophets.
Chap. V.—Of the testimonies of poets and philosophers.
Chap. VI.—Of divine testimonies, and of the sibyls and their predictions.
chap. VII.—Concerning the testimonies of apollo and the gods.
Chap. viii.—that god is without a body, nor does he need difference of sex for procreation.
Chap. IX.—Of hercules and his life and death.
Chap. xi.—of the origin, life, reign, name and death of jupiter, and of saturn and uranus.
Chap. xii.—that the stoics transfer the figments of the poets to a philosophical system.
Chap. xiv.—what the sacred history of euhemerus and ennius teaches concerning the gods.
Chap. xv.—how they who were men obtained the name of gods.
Chap. xviii.—on the consecration of gods, on account of the benefits which they conferred upon men.
Chap. xix.—that it is impossible for any one to worship the true god together with false deities.
Chap. xx.—of the gods peculiar to the Romans, and their sacred rites.
Chap. xxiii.—of the ages of vain superstitions, and the times at which they commenced.
Chap. iii.—that cicero and other men of learning erred in not turning away the people from error.
Chap. vI.—that neither the whole universe nor the elements are god, nor are they possessed of life.
Chap. viii.—of the use of reason in religion and of dreams, auguries, oracles, and similar portents.
Chap. ix.—of the devil, the world, god, providence, man, and his wisdom.
Chap. X.—Of the World, and Its Parts, the Elements and Seasons.
Chap. XI.—Of Living Creatures, of Man Prometheus, Deucalion, the ParcÆ.
Chap. XV.—Of the Corruption of Angels, and the Two Kinds of Demons.
Chap. XVI.—That Demons Have No Power Over Those Who are Established in the Faith.
Chap. XVII.—That Astrology, Soothsaying, and Similar Arts are the Invention of Demons.
Chap. XVIII.—Of the Patience and Vengeance of God, the Worship of Demons, and False Religions.
Chap. XIX.—Of the Worship of Images and Earthly Objects.
Chap. XX.—Of Philosophy and the Truth.
Chap. II.—Of Philosophy, and How Vain Was Its Occupation in Setting Forth the Truth.
Chap. III.—Of What Subjects Philosophy Consists, and Who Was the Chief Founder of the Academic Sect.
Chap. IV.—That Knowledge is Taken Away by Socrates, and Conjecture by Zeno.
Chap. V.—That the Knowledge of Many Things is Necessary.
Chap. VI.—Of Wisdom, and the Academics, and Natural Philosophy.
Chap. VII.—Of Moral Philosophy, and the Chief Good.
Chap. VIII.—Of the Chief Good, and the Pleasures of the Soul and Body, and of Virtue.
Chap. IX.—Of the Chief Good, and the Worship of the True God, and a Refutation of Anaxagoras.
Chap. X.—It is the Peculiar Property of Man to Know and Worship God.
Chap. XI.—Of Religion, Wisdom, and the Chief Good.
Chap. XIII.—Of the Immortality of the Soul, and of Wisdom, Philosophy, and Eloquence.
Chap. XIV.—That Lucretius and Others Have Erred, and Cicero Himself, in Fixing the Origin of Wisdom.
Chap. XXI.—Of the System of Plato, Which Would Lead to the Overthrow of States.
Chap. XXII.—Of the Precepts of Plato, and Censures of the Same.
Chap. XXIII.—Of the Errors of Certain Philosophers, and of the Sun and Moon.
Chap. XXIV.—Of the Antipodes, the Heaven, and the Stars.
Chap. XXV.—Of Learning Philosophy, and What Great Qualifications are Necessary for Its Pursuit.
Chap. XXVIII.—Of True Religion and of Nature. Whether Fortune is a Goddess, and of Philosophy.
Chap. XXIX.—Of Fortune Again, and Virtue.
Chap. II.—Where Wisdom is to Be Found Why Pythagoras and Plato Did Not Approach the Jews.
Chapter IV.—Of Wisdom Likewise, and Religion, and of the Right of Father and Lord.
Chap. VII.—Of the Name of Son, and Whence He is Called Jesus and Christ.
Chap. XI.—Of the Cause of the Incarnation of Christ.
Chap. XIII.—Of Jesus, God and Man And the Testimonies of the Prophets Concerning Him.
Chap. XIV.—Of the Priesthood of Jesus Foretold by the Prophets.
Chap. XV.—Of the Life and Miracles of Jesus, and Testimonies Concerning Them.
Chap. XVI.—Of the Passion of Jesus Christ That It Was Foretold.
Chap. XVII.—Of the Superstitions of the Jews, and Their Hatred Against Jesus.
Chap. XVIII.—Of the Lord’s Passion, and that It Was Foretold.
Chap. XIX.—Of the Death, Burial, and Resurrection of Jesus And the Predictions of These Events.
Chap. XXII.—Arguments of Unbelievers Against the Incarnation of Jesus.
Chap. XXIII.—Of Giving Precepts, and Acting.
Chap. XXIV.—The Overthrowing of the Arguments Above Urged by Way of Objection.
Chap. XXVI.—Of the Cross, and Other Tortures of Jesus, and of the Figure of the Lamb Under the Law.
Chap. XXVII.—Of the Wonders Effected by the Power of the Cross, and of Demons.
Chap. XXVIII.—Of Hope and True Religion, and of Superstition.
Chap. XXIX.—Of the Christian Religion, and of the Union of Jesus with the Father.
Chap. XXX.—Of Avoiding Heresies and Superstitions, and What is the Only True Catholic Church.
Chap. II.—To What an Extent the Christian Truth Has Been Assailed by Rash Men.
Chap. IV.—Why This Work Was Published, and Again of Tertullian and Cyprian.
Chap. V.—There Was True Justice Under Saturnus, But It Was Banished by Jupiter.
Chap. VII.—Of the Coming of Jesus, and Its Fruit And of the Virtues and Vices of that Age.
Chap. IX.—Of the Crimes of the Wicked, and the Torture Inflicted on the Christians.
Chap. X.—Of False Piety, and of False and True Religion.
Chap XI.—Of the Cruelty of the Heathens Against the Christians.
Chap. XII.—Of True Virtue And of the Estimation of a Good or Bad Citizen.
Chapter XIII.—Of the Increase and the Punishment of the Christians.
Chap. XIV.—Of the Fortitude of the Christians.
Chap. XV.—Of Folly, Wisdom, Piety, Equity, and Justice.
Chap. XVI.—Of the Duties of the Just Man, and the Equity of Christians.
Chap. XVII.—Of the Equity, Wisdom, and Foolishness of Christians.
Chap. XVIII.—Of Justice, Wisdom, and Folly.
Chap. XIX.—Of Virtue and the Tortures of Christians, and of the Right of a Father and Master.
Chap. XX.—Of the Vanity and Crimes, Impious Superstitions, and of the Tortures of the Christians.
Chap. XXII.—Of the Rage of the Demons Against Christians, and the Error of Unbelievers.
Chap. XXIII.—Of the Justice and Patience of the Christians.
Chap. XXIV.—Of the Divine Vengeance Inflicted on the Torturers of the Christians.
Chap. I.—Of the Worship of the True God, and of Innocency, and of the Worship of False Gods.
Chap. II.—Of the Worship of False Gods and the True God.
Chap. IV.—Of the Ways of Life, of Pleasures, Also of the Hardships of Christians.
Chap. V.—Of False and True Virtue And of Knowledge.
Chap. VI.—Of the Chief Good and Virtue, and or Knowledge and Righteousness.
Chap. VIII.—Of the Errors of Philosophers, and the Variableness of Law.
Chap. IX.—Of the Law and Precept of God Of Mercy, and the Error of the Philosophers.
Chap. X.—Of Religion Towards God, and Mercy Towards Men And of the Beginning of the World.
Chap. XI.—Of the Persons Upon Whom a Benefit is to Be Conferred.
Chap. XII.—Of the Kinds of Beneficence, and Works of Mercy.
Chap. XIII.—Of Repentance, of Mercy, and the Forgiveness of Sins.
Chap. XV.—Of the Affections, and the Opinion of the Peripatetics Respecting Them.
Chap. XVII.—Of the Affections and Their Use Of Patience, and the Chief Good of Christians.
Chap. XVIII.—Of Some Commands of God, and of Patience.
Chap. XIX.—Of the Affections and Their Use And of the Three Furies.
Chap. XXI.—Of the Pleasures of the Ears, and of Sacred Literature.
Chap. XXII.—Of the Pleasures of Taste and Smell.
Chap. XXIII. —De Tactus Voluptate Et Libidine, Atque de Matrimonio Et Continentiâ.
Chap. XXIV.—Of Repentance, of Pardon, and the Commands of God.
Chap. XXV.—Of Sacrifice, and of an Offering Worthy of God, and of the Form of Praising God.
Chap. II.—Of the Error of the Philosophers, and of the Divine Wisdom, and of the Golden Age.
Chap. III.—Of Nature, and of the World And a Censure of the Stoics and Epicureans.
Chap. V.—Of the Creation of Man, and of the Arrangement of the World, and of the Chief Good.
Chap. VI.—Why the World and Man Were Created. How Unprofitable is the Worship of False Gods.
Chap. VII.—Of the Variety of Philosophers, and Their Truth.
Chap. VIII.—Of the Immortality of the Soul.
Chap. IX.—Of the Immortality of the Soul, and of Virtue.
Chap. X.—Of Vices and Virtues, and of Life and Death.
Chap. XI.—Of the Last Times, and of the Soul and Body.
Chap. XII.—Of the Soul and the Body, and of Their Union and Separation and Return.
Chap. XIII.—Of the Soul, and the Testimonies Concerning Its Eternity.
Chap. XIV.—Of the First and Last Times of the World.
Chap. XV.—Of the Devastation of the World and Change of the Empires.
CHAP. XVI.—OF THE DEVASTATION of the World, and Its Prophetic Omens.
Chap. XVII.—Of the False Prophet, and the Hardships of the Righteous, and His Destruction.
Chap. XIX.—Of the Advent of Christ to Judgment, and of the Overcoming of the False Prophet.
Chap. XX.—Of the Judgment of Christ, of Christians, and of the Soul.
Chap. XXI.—Of the Torments and Punishments of Souls.
Chap. XXII.—Of the Error of the Poets, and the Return of the Soul from the Lower Regions.
Chap. XXIII.—Of the Resurrection of the Soul, and the Proofs of This Fact.
Chap. XXIV.—Of the Renewed World.
Chap. XXV.—Of the Last Times, and of the City of Rome.
Chap. XXVI.—Of the Loosing of the Devil, and of the Second and Greatest Judgment.
Chap. XXVII.—An Encouragement and Confirmation of the Pious.
The Epitome of the Divine Institutes.
The Preface.—The Plan and Purport of the Whole Epitome, And of the Institutions.
Chap. I.—Of the Divine Providence.
Chap. II.—That There is But One God, and that There Cannot Be More.
Chap. III.—The Testimonies of the Poets Concerning the One God.
Chap. IV.—The Testimonies of the Philosophers to the Unity of God.
Chap. V.—That the Prophetic Women—That Is, the Sibyls—Declare that There is But One God.
Chap. VI.—Since God is Eternal and Immortal, He Does Not Stand in Need of Sex and Succession.
Chap. VII.—Of the Wicked Life and Death of Hercules.
Chap. VIII.—Of Æsculapius, Apollo, Mars, Castor and Pollux, and of Mercurius and Bacchus.
Chap. IX.—Of the Disgraceful Deeds of the Gods.
Chap. X.—Of Jupiter, and His Licentious Life.
Chap. XI.—The Various Emblems Under Which the Poets Veiled the Turpitude of Jupiter.
Chap. XII.—The Poets Do Not Invent All Those Things Which Relate to the Gods.
Chap. XIII.—The Actions of Jupiter are Related from the Historian Euhemerus.
Chap. XIV.—The Actions of Saturnus and Uranus Taken from the Historians.
Chap. XX.—Of the Gods Peculiar to the Romans.
Chap. XXI.—Of the Sacred Rites of the Roman Gods.
Chap. XXII.—Of the Sacred Rites Introduced by Faunus and Numa.
Chap. XXIII.—Of the Gods and Sacred Rites of the Barbarians.
Chap. XXIV.—Of the Origin of Sacred Rites and Superstitions.
Chap. XXV.—Of the Golden Age, of Images, and Prometheus, Who First Fashioned Man.
Chap. XXVI.—Of the Worship of the Elements and Stars.
Chap. XXVII.—Of the Creation, Sin, and Punishment of Man And of Angels, Both Good and Bad.
Chap. XXVIII.—Of the Demons, and Their Evil Practices.
Chap. XXIX.—Of the Patience and Providence of God.
Chap. XXXI.—Of Knowledge and Supposition.
Chap. XXXII.—Of the Sects of Philosophers, and Their Disagreement.
Chap. XXXIII.—What is the Chief Good to Be Sought in Life.
Chap. XXXIV.—That Men are Born to Justice.
Chap. XXXV.—That Immortality is the Chief Good.
Chap. XXXVI.—Of the Philosophers,—Namely, Epicurus and Pythagoras.
Chap. XXXVII.—Of Socrates and His Contradiction.
Chap. XXXVIII.—Of Plato, Whose Doctrine Approaches More Nearly to the Truth.
Chap. XXXIX.—Of Various Philosophers, and of the Antipodes.
Chap. XL.—Of the Foolishness of the Philosophers.
Chap. XLI.—Of True Religion and Wisdom.
Chap. XLII.—Of Religious Wisdom: the Name of Christ Known to None, Except Himself and His Father.
Chap. XLIII.—Of the Name of Jesus Christ, and His Twofold Nativity.
Chap. XLIV.—The Twofold Nativity of Christ is Proved from the Prophets.
Chap. XLV.—The Power and Works of Christ are Proved from the Scriptures.
Chap. XLVI.—It is Proved from the Prophets that the Passion and Death of Christ Had Been Foretold.
Chap. XLVIII.—Of the Disinheriting of the Jews, and the Adoption of the Gentiles.
Chap. XLIX.—That God is One Only.
Chap. L.—Why God Assumed a Mortal Body, and Suffered Death.
Chap. LI.—Of the Death of Christ on the Cross.
Chap. LIII.—The Reasons of the Hatred Against the Christians are Examined and Refuted.
Chap. LIV.—Of the Freedom of Religion in the Worship of God.
Chap. LV.—The Heathens Charge Justice with Impiety in Following God.
Chap. LVI.—Of Justice, Which is the Worship of the True God.
Chap. LVII.—Of Wisdom and Foolishness.
Chap. LVIII.—Of the True Worship of God, and Sacrifice.
Chap. LIX.—Of the Ways of Life, and the First Times of the World.
Chap. LX.—Of the Duties of Justice.
Chap. LXII.—Of Restraining the Pleasures of the Senses.
Chap. LXIII.—That Shows are Most Powerful to Corrupt the Minds.
Chap. LXIV.—The Passions are to Be Subdued, and We Must Abstain from Forbidden Things.
Chap. LXV.—Precepts About Those Things Which are Commanded, and of Pity.
Chap. LXVI.—Of Faith in Religion, and of Fortitude.
Chap. LXVII.—Of Repentance, the Immortality of the Soul, and of Providence.
Chap. LXVIII.—Of the World, Man, and the Providence of God.
Chap. LXIX.—That the World Was Made on Account of Man, and Man on Account of God.
Chap. LXX.—The Immortality of the Soul is Confirmed.
Chap. LXXI.—Of the Last Times.
Chap. LXXII.—Of Christ Descending from Heaven to the General Judgment, and of the Millenarian Reign.
Chap. LXXIII.—The Hope of Safety is in the Religion and Worship of God.
Therefore, when the times which God has appointed for death shall be completed, death itself shall be ended. And because temporal death follows temporal life, it follows that souls rise again to everlasting life, because temporal death has received an end. Again, as the life of the soul is everlasting, in which it receives the divine and unspeakable fruits of its immortality; also its death must be eternal, in which it suffers perpetual punishments and infinite torments for its faults. Therefore things are in this position, that they who are happy in this life, pertaining to the body and the earth, are about to be miserable for ever, because they have already enjoyed the good things which they preferred, which happens to those who adore false gods and neglect the true God. In the next place, they who, following righteousness, have been miserable, and despised, and poor in this life, and have often been harassed with insults and injuries on account of righteousness itself, because virtue cannot otherwise be attained, are about to be always happy, that since they have already endured evils, they may also enjoy goods. Which plainly happens to those who, having despised gods of the earth and frail goods, follow the heavenly religion of God, whose goods are everlasting, as He Himself who gave them. What shall I say of the works of the body and soul? Do not they show that the soul is not subject to death? For, as to the body, since it is itself frail and mortal, whatever works it contrives are equally perishable. For Tullius says that there is nothing which is wrought by the hands of man which is not at some time reduced to destruction, either through injury caused by men, or through length of time, which is the destroyer of all things.
But truly we see that the productions of the mind are immortal. For as many as, devoting themselves to the contempt of present things, have handed down to memory the monuments of their genius and great deeds, have plainly gained by these an imperishable name for their mind and virtue. Therefore, if the deeds of the body are mortal for this reason, because the body itself is mortal, it follows that the soul is shown to be immortal from this, because we see that its productions are not mortal. In the same manner also, the desires of the body and of the soul declare that the one is mortal, the other everlasting. For the body desires nothing except what is temporal, that is, food, drink, clothing, rest, and pleasure; and it cannot desire or attain to these very things without the assent and assistance1349 Sine nutu et adminiculo animi. of the soul. But the soul of itself desires many things which do not extend1350 Redundent. to the duty or enjoyment of the body; and those are not frail, but eternal, as the fame of virtue, as the remembrance of the name. For the soul even in opposition to the body desires the worship of God, which consists in abstinence from desires and lusts, in the enduring of pain, in the contempt of death. From which it is credible that the soul does not perish, but is separated from the body, because the body can do nothing without the soul, but the soul can do many and great things without the body. Why should I mention that those things which are visible to the eyes, and capable of being touched by the hand, cannot be eternal, because they admit of external violence; but those things which neither come under the touch nor under the sight, but are apparent only in their force and method and effect, are eternal because they suffer no violence from without? But if the body is mortal on this account, because it is equally open to the sight and to the touch, therefore the soul is immortal for this reason, because it can be neither touched nor seen.
CAPUT XI. De temporibus postremis, atque de anima et corpore.
Impletis igitur temporibus, quae Deus morti statuit, terminabitur ipsa mors. Et quia temporalem vitam 0769B temporalis mors sequitur; consequens est, ut resurgant animae ad vitam perennem, quia finem mors temporalis accepit. Rursum, sicut vita animi sempiterna est, in qua divinos et ineloquibiles immortalitatis suae fructus capit: ita et mors ejus perpetua sit necesse est, in qua perennes poenas et infinita tormenta pro peccatis suis pendet. Ergo in ea conditione res posita est, ut qui beati sunt in hac vita corporali atque terrena, semper miseri sint futuri; quia jam bonis, quae maluerunt, potiti sunt: quod iis evenit, qui deos adorant, ac Deum negligunt. Deinde qui justitiam sequentes, in hac vita miseri fuerunt et contempti, et inopes, et ob ipsam justitiam contumeliis et injuriis saepe vexati, quia nec aliter virtus teneri potest, semper beati sunt futuri; ut, quia mala jam pertulerunt, 0769C etiam bonis fruantur. Quod his utique contingit, qui contemptis terrestribus diis et fragilibus bonis, coelestem 0770A religionem Dei sequuntur; cujus bona, sicut ipse qui tribuit, sempiterna sunt. Quid opera corporis atque animi? nonne indicant esse animam mortis expertem? Nam corpus, quia ipsum fragile est atque mortale, quaecumque opera molitur, aeque caduca sunt. Nihil enim Tullius ait esse, quod sit manibus humanis laboratum, quod non aliquando ad interitum redigatur, vel injuria hominum, vel ipsa confectrice rerum omnium vetustate.
At vero animi opera videmus aeterna. Nam quicumque contemptui praesentium studentes, in memoriam monimenta ingeniorum factorumque magnorum reliquerunt, ii plane mentis ac virtutis suae nomen indelebile quaesierunt. Ergo si opera corporis ideo mortalia sunt, quia ipsum mortale est, sequitur ut anima 0770B ex eo immortalis appareat, quia videmus opera ejus non esse mortalia. Eodem modo desideria quoque corporis animique declarant, alterum esse mortale, alterum sempiternum. Corpus enim nihil nisi temporale desiderat, id est, cibum, potum, indumentum, quietem, voluptatem; et tamen haec ipsa sine nutu et adminiculo animi nec cupere, nec assequi potest. Animus autem per se multa desiderat, quae ad officium fructumve corporis non redundent; eaque non fragilia, sed aeterna sunt, ut fama virtutis, ut memoria nominis. Nam cultum Dei, qui constat abstinentia cupiditatum ac libidinum, patientia doloris, contemptu mortis, etiam contra corpus anima concupiscit. Unde credibile est, non interire animam, sed dissociari a corpore; quia corpus sine anima nihil 0770C potest, animus vero potest multa et magna sine corpore. Quid, quod ea, quae visibilia sunt oculis, et tangibilia 0771A manu, quia externam vim pati possunt, aeterna esse non possunt. Ea vero quae 0771A neque sub tactum, neque sub visum veniunt, sed tantummodo vis eorum et ratio, et effectus apparet, aeterna sunt, quia nullam vim patiuntur extrinsecus. Corpus autem si ideo mortale est, quia visui pariter et tactui subjacet; ergo et anima idcirco immortalis est, quia nec tangi potest, nec videri.