Epitome of the Divine Institutes 36.1–49.7
Latin text: CSEL 19 (Latin text: S. Brandt and G. Laubmann (CSEL 19, 1890), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 7 (1886).
Chapter 36
36.1CSEL 19:711–712
Nunc, quoniam falsam religionem, quae est in deorum cultibus, et falsam sapientiam, quae est in philosophia, refutauimus, ad ueram religionem sapientiamque ueniamus. et quidem coniuncte, quia cohaerent, de utraque dicendum est.
Now, since we have refuted false religion, which is in the worship of the gods, and false wisdom, which is in philosophy, let us come to true religion and wisdom. And indeed they must be spoken of together, because they cohere.
Notes and citation
Summary: He now turns to true religion and wisdom, which belong together.
Cite (SBL): Lactantius, Epit. 36.1 (CSEL 19:711–712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-36-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
36.2CSEL 19:712
nam deum uere colere, id est nec aliut quidquam [quam] sapientia[m].
For to worship God truly is nothing else than wisdom.
Notes and citation
Summary: True worship of God is wisdom.
- The edition brackets “quam” and a final “m” (sapientia[m]) as spurious; they are left out.
Cite (SBL): Lactantius, Epit. 36.2 (CSEL 19:712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-36-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
36.3CSEL 19:712
ille enim summus et conditor rerum deus, qui hominem uelut simulacrum suum fecit, idcirco utique soli ei omnibus animalibus rationem dedit, ut honorem sibi tamquam patri et (timorem) tamquam domino referret et hac pietate atque obsequio immortalitatis praemium mereretur. hoc est uerum diuinumque mysterium.
For that supreme God, the founder of things, who made man as it were his own image, gave reason to him alone of all living things precisely so that he might render him honour as a father and fear as a lord, and by this piety and obedience might merit the reward of immortality. This is the true and divine mystery.
Gen 1:27 (allusion, medium confidence) · Mal 1:6 (echo, medium confidence)
Notes and citation
Summary: God gave humans reason so they would honour and fear him and gain immortality.
- “fear” is the editor's supplement.
Topics: Eschatology
Cite (SBL): Lactantius, Epit. 36.3 (CSEL 19:712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-36-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
36.4CSEL 19:712
illis autem, quia uera non sunt, nulla concordia: neque in philosophia sacra celebrantur neque in sacris philosophia tractatur, et ideo falsa religio est, quia non habet sapientiam, ideo falsa sapientia, quia non habet religionem.
But in those others, because they are not true, there is no concord: neither are sacred rites celebrated in philosophy nor is philosophy treated in the rites; and so religion is false because it has no wisdom, and wisdom false because it has no religion.
Notes and citation
Summary: Pagan religion lacks wisdom and philosophy lacks religion, so both are false.
Cite (SBL): Lactantius, Epit. 36.4 (CSEL 19:712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-36-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
36.5CSEL 19:712
ubi autem utraque coniuncta sunt, ibi esse ueritatem necesse est, ut si quaeratur ipsa ueritas quid sit, recte dici possit aut sapiens religio aut religiosa sapientia.
But where both are joined, there truth must be, so that if it is asked what truth itself is, it can rightly be called either wise religion or religious wisdom.
Notes and citation
Summary: Truth is wise religion or religious wisdom.
Cite (SBL): Lactantius, Epit. 36.5 (CSEL 19:712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-36-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 37
37.1CSEL 19:712
Dicam nunc quid sit uel sapiens religio uel sapientia religiosa. deus in principio antequam mundum institueret, de aeternitatis suae fonte deque diuino ac perenni spiritu suo filium sibi ipse progenuit incorruptum fidelem, uirtuti ac maiestati patriae respondentem.
I will now say what wise religion or religious wisdom is. God in the beginning, before he established the world, from the fountain of his eternity and from his divine and everlasting Spirit, himself begot a Son for himself, incorruptible, faithful, answering to his Father's power and majesty.
John 1:1 (echo, medium confidence)
Notes and citation
Summary: Before creation God begot a Son from his eternal Spirit.
- Lactantius's Christology is his own and was criticized by later writers (e.g. Jerome, Ep. 84.7) for its account of the Spirit; it is translated as written.
Topics: Christology, Trinity
Cite (SBL): Lactantius, Epit. 37.1 (CSEL 19:712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.2CSEL 19:712
hic est uirtus, hic ratio, hic sermo dei, hic sapientia. hoc opifice, ut Hermes ait, et consiliatore, ut Sibylla, [et] praeclaram et mirabilem huius mundi fabricam machinatus est.
He is the power, he is the reason, he is the Word of God, he is the wisdom. With him as workman, as Hermes says, and as counsellor, as the Sibyl says, God devised the splendid and wonderful fabric of this world.
1 Cor 1:24 (allusion, medium confidence)
Notes and citation
Summary: The Son is God's power, reason, Word, and wisdom, through whom the world was made.
- The edition brackets “et” as spurious; it is left out. Compare 1 Cor 1:24; Sib. Or. 8.264.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): at Sibylla → ut Sibylla.
Extrabiblical texts: Sib. Or. 8.264 (Sibylline Oracles; allusion); Corp. herm. (Hermetic writings; allusion)
Topics: Christology
Cite (SBL): Lactantius, Epit. 37.2 (CSEL 19:712; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.3CSEL 19:712–713
denique ex omnibus angelis, quos idem deus de suis spiritibus figurauit, solus in consortium summae potestatis adscitus est, solus deus nuncupatus. omnia enim per ipsum et sine ipso nihil.
Finally, of all the angels whom the same God formed from his spirits, he alone was taken into partnership of the supreme power, he alone was called God. For all things were made through him, and without him nothing.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: Alone among the spirits the Son shares God's power and is called God; all was made through him.
- Lactantius here speaks as if the Son were first among the spirits God formed; the phrase is his own and is translated as written. The quotation is John 1:3.
Topics: Christology
Cite (SBL): Lactantius, Epit. 37.3 (CSEL 19:712–713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.4CSEL 19:713
denique Plato de primo ac secundo deo non plane ut philosophus, sed ut uates locutus est, fortasse in hoc Trismegistum secutus.
Finally, Plato spoke of a first and a second god not entirely as a philosopher but as a prophet, perhaps following Trismegistus in this.
Notes and citation
Summary: Plato spoke of a first and second god, perhaps following Hermes.
- Compare Plato, Ep. 2.312e and Ep. 6.323d.
Extrabiblical texts: Plato, Ep. 6.323d (Plato (works); allusion)
Topics: Christology
Cite (SBL): Lactantius, Epit. 37.4 (CSEL 19:713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.5CSEL 19:713
cuius uerba de Graecis conuersa subieci: dominus et factor uniuersorum, quem deum uocare existimauimus, secundum fecit deum uisibilem et sensibilem. sensibilem autem dico non quod ipse sensum accipiat, sed quod in sensum mittat et uisum. cum ergo hunc fecisset primum et solum et unum, optimus ei apparuit et plenissimus omnium bonorum.
I have added his words translated from the Greek: “The Lord and maker of all things, whom we have thought fit to call God, made a second God, visible and perceptible. I say perceptible, not because he himself receives perception, but because he brings things to perception and sight. When therefore he had made this one, first, alone, and one, he appeared to him most excellent and most full of all good things.”
Notes and citation
Summary: Hermes says God made a second, visible God, whom he found most good.
- From the Hermetic Perfect Discourse, known in Latin as the Asclepius (Ascl. 8).
Extrabiblical texts: Corp. herm. Ascl. 8 (Hermetic writings; quotation)
Topics: Christology
Cite (SBL): Lactantius, Epit. 37.5 (CSEL 19:713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.6CSEL 19:713
Sibylla (Erythraea) quoque deum dicit ducem omnium a deo factum, et alia deum dei filium esse noscendum, sicut ea quae in libris posui exempla declarant.
The Erythraean Sibyl also says that God, the leader of all, was made by God; and another that the God, Son of God, is to be known, as the examples I have set out in the books show.
Notes and citation
Summary: The Sibyls also speak of the Son of God.
- Compare Div. inst. 4.6.5. “Erythraean” is the editor's supplement.
Extrabiblical texts: Sib. Or. (Sibylline Oracles; allusion)
Topics: Christology
Cite (SBL): Lactantius, Epit. 37.6 (CSEL 19:713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.7CSEL 19:713
hunc prophetae diuino spiritu pleni praedicauerunt. quorum praecipue Solomon in libro Sapientiae, item pater eius caelestium scriptor hymnorum, ambo clarissimi reges, qui Troiani belli tempora CLXXX annis antecesserunt, hunc ex deo natum esse testantur.
The prophets, filled with the divine Spirit, proclaimed him. Of these especially Solomon in the book of Wisdom, and likewise his father, the writer of heavenly hymns, both most famous kings, who preceded the times of the Trojan war by 180 years, testify that he was born of God.
Ps 2:7 (allusion, medium confidence)
Notes and citation
Summary: Solomon and David also testified that the Son was born of God.
- Lactantius ascribes the Wisdom of Solomon to Solomon. His date for Solomon and David before the Trojan war follows ancient chronology.
Extrabiblical texts: Wis 7:25–26 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: Christology, Scripture and canon
Cite (SBL): Lactantius, Epit. 37.7 (CSEL 19:713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.8CSEL 19:713
huius nomen nulli est notum nisi ipsi et patri, sicut docet Iohannes in Reuelatione. Hermes ait non posse nomen eius mortali ore proferri.
His name is known to no one except himself and the Father, as John teaches in the Revelation. Hermes says that his name cannot be uttered by mortal mouth.
Rev 19:12 (allusion, high confidence)
Notes and citation
Summary: His true name is known only to himself and the Father.
Extrabiblical texts: Corp. herm. (Hermetic writings; allusion)
Topics: Christology
Cite (SBL): Lactantius, Epit. 37.8 (CSEL 19:713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
37.9CSEL 19:713–714
ab hominibus tamen duobus uocabulis nuncupatur, Iesus, quod est saluator, et Christus, quod est rex: saluator ideo, quia est sanatio et salus omnium qui per eum credunt in deum, Christus ideo, quia ipse de caelo in saeculi huius consummatione uenturus est, ut iudicet mundum et resurrectione mortuorum facta regnum sibi constituat aeternum.
Yet by men he is called by two names, Jesus, which is Saviour, and Christ, which is King: Saviour, because he is the healing and salvation of all who through him believe in God; Christ, because he himself will come from heaven at the consummation of this age to judge the world, and, the resurrection of the dead having taken place, to establish for himself an eternal kingdom.
Matt 1:21 (echo, medium confidence) · Acts 17:31 (echo, medium confidence)
Notes and citation
Summary: He is called Jesus (Saviour) and Christ (King), who will return to judge and reign forever.
- Lactantius explains Christus as “king” because kings were anointed.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Epit. 37.9 (CSEL 19:713–714; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-37-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 38
38.1CSEL 19:714
Sed ne qua forte sit aput te haesitatio, cur eum qui ante mundum ex deo natus sit Iesum (Christum; appellamus, qui ante annos CCC natus ex homine est, rationem tibi breuiter exponam.
But lest there be any hesitation in your mind why we give the name Jesus Christ, who was born of a human being three hundred years ago, to him who was born of God before the world, I will briefly set out the reason to you.
Notes and citation
Summary: Why is the pre-existent Son the same as the man born 300 years ago?
Notes on the original text
- Digital text corrected (OCR misread in the digital text): ei deo natus → ex deo natus; ei homine est → ex homine est.
Topics: Christology
Cite (SBL): Lactantius, Epit. 38.1 (CSEL 19:714; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.2CSEL 19:714
idem est dei et hominis filius. bis enim natus est: primum de deo in spiritu ante ortum mundi, postmodum in carne ex homine Augusto imperante. cuius rei praeclarum et grande mysterium est, in quo et salus hominum et religio summi dei et omnis ueritas continetur.
The same is Son of God and of man. For he was born twice: first of God in the Spirit before the origin of the world, afterwards in the flesh of a human being in the reign of Augustus. In this there is a splendid and great mystery, in which the salvation of men, the religion of the supreme God, and all truth are contained.
Luke 2:1 (allusion, medium confidence)
Notes and citation
Summary: He was born twice: of God before creation and in the flesh under Augustus.
Notes on the original text
- Digital text corrected (OCR misreads in the digital text): ei homine Augusto imperanto → ex homine Augusto imperante.
Topics: Christology
Cite (SBL): Lactantius, Epit. 38.2 (CSEL 19:714; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.3CSEL 19:714
nam cum primum scelerati atque impii deorum cultus per insidias daemonum inrepserunt, tum penes solos Hebraeos religio dei mansit, qui tamen non lege aliqua, sed traditum sibi per successiones cultum patrio more tenuerunt usque ad id tempus, quo de Aegypto exierunt Moyse duce primo omnium prophetarum, per quem illis lex est a deo inposita. hi, qui Iudaei sunt postmodum nominati, seruierunt igitur deo uinculis legis obstricti.
For when the wicked and impious worship of the gods first crept in through the snares of demons, then the religion of God remained with the Hebrews alone, who, however, not by any law but by ancestral custom kept the worship handed down to them through the generations, until the time when they went out of Egypt under Moses, the first of all the prophets, through whom the law was imposed on them by God. These, who were afterwards called Jews, served God, then, bound by the bonds of the law.
Exod 20:1 (allusion, medium confidence)
Notes and citation
Summary: True religion survived among the Hebrews, who received the law through Moses.
Topics: Scripture and canon
Cite (SBL): Lactantius, Epit. 38.3 (CSEL 19:714; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.4CSEL 19:714
sed idem paulatim ad profanos ritus aberrantes alienos deos susceperunt et derelicto patrio cultu insensibilibus simulacris immolauerunt.
But they too, gradually straying into profane rites, took up foreign gods and, abandoning their ancestral worship, sacrificed to senseless images.
Notes and citation
Summary: Israel too fell into idolatry.
Cite (SBL): Lactantius, Epit. 38.4 (CSEL 19:714; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.5CSEL 19:714
propterea deus prophetas ad eos misit diuino spiritu adinpletos, qui illis peccata exprobrarent et paenitentiam indicerent, qui secuturam ultionem minarentur ac denuntiarent futurum, si in isdem delictis perseuerassent, ut alium mitteret nouae legis latorem, ut ingrato populo ab hereditate summoto aliam sibi plebem fideliorem de exteris gentibus congregaret.
Therefore God sent them prophets filled with the divine Spirit, to reproach them for their sins and call them to repentance, to threaten the vengeance that would follow and to announce that, if they persisted in the same offences, he would send another as giver of a new law, so that, the ungrateful people being removed from the inheritance, he might gather to himself another, more faithful people from foreign nations.
Jer 31:31 (echo, medium confidence)
Notes and citation
Summary: God sent prophets warning of a new lawgiver and a new people from the nations.
Cite (SBL): Lactantius, Epit. 38.5 (CSEL 19:714; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.6CSEL 19:714–715
illi autem non modo perseuerarunt, uerum etiam eos ipsos qui mittebantur interfecerunt. itaque damnauit eos ob haec facinora nec adiecit ulterius prophetas mittere ad populum contumacem, sed filium suum misit, ut gentes uniuersas ad gratiam dei conuocaret.
But they not only persisted but even killed those very men who were sent. And so he condemned them for these crimes, and did not send prophets any further to the stubborn people, but sent his Son, to call all nations to the grace of God.
Matt 21:37 (allusion, medium confidence) · Matt 23:37 (echo, medium confidence)
Notes and citation
Summary: Israel killed the prophets, so God sent his Son to call the nations.
- The polemic against the Jews reflects the author's time; it is translated as written.
Cite (SBL): Lactantius, Epit. 38.6 (CSEL 19:714–715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.7CSEL 19:715
nec illos tamen licet impios et ingratos ab spe salutis exclusit, set ad ipsos potissimum misit, ut si forte paruissent, non amitterent quod acceperant, si autem deum suum non suscepissent, tum heredibus abdicatis gentes in adoptionem uenirent.
Yet he did not shut them out from hope of salvation, impious and ungrateful though they were, but sent him to them first of all, so that if perhaps they obeyed, they would not lose what they had received; but if they did not receive their God, then, the heirs being disinherited, the nations would come into adoption.
Rom 1:16 (echo, low confidence) · Matt 15:24 (echo, medium confidence)
Notes and citation
Summary: The Son came first to Israel, so that they might keep their inheritance if they obeyed.
Cite (SBL): Lactantius, Epit. 38.7 (CSEL 19:715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.8CSEL 19:715
iussit igitur eum summus pater descendere in terram et humanum corpus induere, ut subiectus passionibus carnis uirtutem ac patientiam non solum uerbis, sed etiam factis doceret.
The supreme Father therefore commanded him to descend to earth and put on a human body, so that, subject to the sufferings of the flesh, he might teach virtue and patience not only by words but also by deeds.
Phil 2:7 (echo, medium confidence)
Notes and citation
Summary: The Father sent the Son to take flesh and teach virtue by example.
Topics: Christology
Cite (SBL): Lactantius, Epit. 38.8 (CSEL 19:715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
38.9CSEL 19:715
renatus est ergo ex uirgine sine patre tamquam homo, ut quemadmodum in prima natiuitate spiritali creatus [est] ex solo deo sanctus spiritus factus est, sic in secunda carnali ex sola matre genitus caro sancta fieret, ut per eum caro, quae subiecta peccato fuerat, ab interitu liberaretur.
He was reborn, then, of a virgin without a father, as a man, so that, just as in his first, spiritual birth, created from God alone, he became holy spirit, so in his second, fleshly birth, begotten of a mother alone, he might become holy flesh, so that through him the flesh, which had been subject to sin, might be freed from destruction.
Luke 1:35 (allusion, medium confidence) · Rom 8:3 (echo, medium confidence)
Notes and citation
Summary: Born of a virgin without a father, he became holy flesh to free the flesh from sin.
- The edition brackets “est” as spurious; it is left out. Lactantius calls the pre-existent Son “holy spirit”; the phrase is his own.
Topics: Christology
Cite (SBL): Lactantius, Epit. 38.9 (CSEL 19:715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-38-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 39
39.1CSEL 19:715
Haec sic futura, ut exposui, prophetae ante praedixerant.
That these things would happen as I have set out, the prophets had foretold.
Notes and citation
Summary: The prophets foretold these things.
Topics: Scripture and canon
Cite (SBL): Lactantius, Epit. 39.1 (CSEL 19:715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
39.2CSEL 19:715
apud Solomonem ita scriptum est: infirmatus est uterus uirginis et accepit fetum, et grauata est et facta est in multa miseratione mater uirgo.
In Solomon it is written thus: “The womb of the virgin was weakened and received offspring, and she was burdened, and the virgin became a mother with great mercy.”
Notes and citation
Summary: A text ascribed to Solomon foretells the virgin birth.
- The quotation is Odes of Solomon 19.6–7, cited as Solomon's.
Extrabiblical texts: Odes Sol. 19.6–7 (Odes of Solomon; quotation)
Topics: Christology
Cite (SBL): Lactantius, Epit. 39.2 (CSEL 19:715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
39.3CSEL 19:715
aput Esaian sic: ecce uirgo accipiet in uterum et pariet filium, et uocabitis nomen eius Emmanuel, quod significat nobiscum deus. fuit enim nobiscum in terra, cum induit carnem, et nihilominus deus fuit in homine et homo in deo.
In Isaiah thus: “Behold, a virgin will receive in her womb and bear a son, and you shall call his name Emmanuel,” which means “God with us.” For he was with us on earth when he put on flesh, and nonetheless he was God in man and man in God.
Isa 7:14 (quotation, high confidence) · Matt 1:23 (allusion, high confidence)
Notes and citation
Summary: Isaiah foretold the virgin birth of Emmanuel, God with us.
- The quotation is Isa 7:14 with Matt 1:23.
Topics: Christology
Cite (SBL): Lactantius, Epit. 39.3 (CSEL 19:715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
39.4CSEL 19:715–716
utrumque autem eum fuisse a prophetis ante praedictum est. quod deus fuerit, Esaias ita dicit: adorabunt te et in te precabuntur: quoniam in te deus est, et nos nesciebamus, deus Israhel. confundentur et reuerebuntur omnes qui aduersantur tibi, et cadent in confessionem.
That he was both was foretold beforehand by the prophets. That he was God, Isaiah says thus: “They will worship you and pray in you, for God is in you, and we did not know it, the God of Israel. All who oppose you will be confounded and put to shame, and will fall into confession.”
Isa 45:14 (quotation, high confidence) · Isa 45:15 (quotation, high confidence) · Isa 45:16 (quotation, medium confidence)
Notes and citation
Summary: Isaiah foretold that he would be God.
- The quotation is Isa 45:14–16, following the Greek (LXX) text.
Topics: Christology
Cite (SBL): Lactantius, Epit. 39.4 (CSEL 19:715–716; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
39.5CSEL 19:716
item Hieremias: hic deus noster est et non deputabitur alius absque illo, qui inuenit omnem uiam prudentiae et dedit eam Iacob puero suo et Israel dilecto sibi. post haec in terris uisus est et cum hominibus conuersatus est.
Likewise Jeremiah: “This is our God, and no other shall be reckoned beside him, who found every way of understanding and gave it to Jacob his servant and to Israel whom he loved. After this he was seen on earth and lived among men.”
Notes and citation
Summary: A prophecy says God himself would be seen on earth among people.
- The quotation is Baruch 3:35–37 (3:36–38 in the Latin), which ancient writers often cited under Jeremiah's name.
Extrabiblical texts: Bar 3:35–37 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Lactantius, Epit. 39.5 (CSEL 19:716; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
39.6CSEL 19:716
item quod homo fuerit, idem Hieremias dicit: et homo est et quis cognouit eum? Esaias quoque sic tradit: et mittet eis dominus hominem, qui saluabit eos et iudicans sanabit eos. item Moyses ipse in Numeris: orietur stella ex Iacob et exurget homo ex Israhel.
Likewise that he was man, the same Jeremiah says: “He is also man, and who has known him?” Isaiah too hands it down thus: “And the Lord will send them a man who will save them, and judging he will heal them.” Likewise Moses himself in Numbers: “A star shall rise out of Jacob, and a man shall arise out of Israel.”
Jer 17:9 (quotation, high confidence) · Isa 19:20 (quotation, high confidence) · Num 24:17 (quotation, high confidence)
Notes and citation
Summary: The prophets also foretold that he would be a man.
- The quotations are Jer 17:9 (following the Greek text), Isa 19:20, and Num 24:17 (Greek text).
Topics: Christology
Cite (SBL): Lactantius, Epit. 39.6 (CSEL 19:716; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
39.7CSEL 19:716
idcirco igitur cum deus esset, suscepit carnem, ut inter deum et hominem medius factus hominem ad deum magisterio suo superata morte perduceret.
For this reason, then, although he was God, he took flesh, so that, made mediator between God and man, he might by his teaching lead man to God, death being overcome.
1 Tim 2:5 (echo, medium confidence)
Notes and citation
Summary: God took flesh to mediate between God and man and conquer death.
Topics: Christology
Cite (SBL): Lactantius, Epit. 39.7 (CSEL 19:716; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-39-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 40
40.1CSEL 19:716
Diximus de natiuitate, nunc de uirtute operibusque dicamus. quae cum magna inter homines ac mirabilia faceret, uidentes illa Iudaei magica potentia fieri putabant ignorantes ea omnia quae fiebant ab eo praedicta esse a prophetis.
We have spoken of his birth; now let us speak of his power and works. When he did great and wonderful things among men, the Jews, seeing them, thought they were done by magic power, not knowing that all the things done by him had been foretold by the prophets.
Matt 12:24 (echo, medium confidence)
Notes and citation
Summary: Some thought Jesus's miracles were magic, not knowing the prophets foretold them.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.1 (CSEL 19:716; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.2CSEL 19:716
aegros et uario morborum genere languentes non medella aliqua, sed ui ac potestate uerbi sui protinus roborabat, debiles resanabat, claudos ad gressum erigebat, caecis uisum restituebat, mutis eloquium dabat, surdos inauribat, pollutos maculatosque purgabat, furiatis daemonum incursu mentem propriam reponebat, mortuos aut iam sepultos ad uitam lucemque reuocabat.
The sick and those languishing with various kinds of disease he at once strengthened, not by any remedy but by the force and power of his word; he healed the disabled, raised the lame to walk, restored sight to the blind, gave speech to the dumb, gave hearing to the deaf, cleansed the polluted and the stained, restored their own minds to those maddened by the assault of demons, and called back to life and light the dead or those already buried.
Matt 11:5 (allusion, medium confidence) · John 11:43 (allusion, medium confidence)
Notes and citation
Summary: By his word he healed every disease, drove out demons, and raised the dead.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.2 (CSEL 19:716; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.3CSEL 19:716–717
idem quinque milia hominum quinque panibus et duobus piscibus saturauit. idem supra mare ambulauit. idem in tempestate praecepit uento ut conquiesceret, statimque tranquillitas facta est. quae omnia et in prophetarum libris et in carminibus Sibyllinis praedicta inuenimus.
He also satisfied five thousand people with five loaves and two fish. He walked on the sea. In a storm he commanded the wind to be still, and at once there was calm. All these things we find foretold both in the books of the prophets and in the Sibylline songs.
Matt 14:21 (allusion, high confidence) · Matt 14:25 (allusion, high confidence) · Mark 4:39 (allusion, high confidence)
Notes and citation
Summary: He fed five thousand, walked on water, and calmed the storm, as prophecy foretold.
- Compare Sib. Or. 8.272–278.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): satorauit → saturauit.
Extrabiblical texts: Sib. Or. 8.272–278 (Sibylline Oracles; allusion)
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.3 (CSEL 19:716–717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.4CSEL 19:717
ob haec miracula cum ad eum magna concurreret multitudo et, ut erat, dei filium et a deo missum crederet, repleti inuidia sacerdotes ac principes Iudaeorum, simul ira concitati, quod eorum peccata et iniustitiam coarguebat, coierunt, ut eum occiderent.
Because of these miracles, when a great multitude flocked to him and believed that he was, as he was, the Son of God and sent by God, the priests and leaders of the Jews, filled with envy and at the same time stirred by anger because he exposed their sins and injustice, came together to kill him.
John 11:47 (allusion, medium confidence) · Matt 26:4 (allusion, medium confidence)
Notes and citation
Summary: Jealous of his following and angry at his rebukes, the leaders plotted his death.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.4 (CSEL 19:717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.5CSEL 19:717
quod futurum ante annos mille paulo amplius Salomon in Sapientia pronuntiauerat his uerbis: circumueniamus iustum, quoniam insuauis est nobis et exprobrat nobis peccata legis. promittit scientiam dei se habere et filium dei se nominat. factus est nobis in traductionem cogitationum nostrarum, grauis est nobis etiam ad uidendum, quoniam dissimilis est aliis uita illius et mutatae sunt uiae illius. tamquam nugaces aestimati sumus ab illo, continet se a uiis nostris quasi ab inmunditiis et praefert nouissima iustorum et gloriatur patrem dominum. uideamus ergo si sermones illius ueri sunt, et temptemus quae euentura sunt illi. contumelia et tormenta interrogemus eum, et sciamus reuerentiam illius et probemus patientiam illius. morte turpissima condemnemus eum. haec cogitauerunt, et errauerunt: excaecauit enim illos stultitia eorum et nescierunt sacramenta dei.
That this would happen Solomon had declared a little more than a thousand years before, in Wisdom, in these words: “Let us lie in wait for the righteous one, because he is unpleasant to us and reproaches us with sins against the law. He professes to have knowledge of God and calls himself the son of God. He has become to us a reproof of our thoughts; he is burdensome to us even to see, because his life is unlike others' and his ways are changed. We are counted by him as triflers; he keeps himself from our ways as from uncleanness, and he prefers the last end of the righteous and boasts that God is his father. Let us see, then, whether his words are true, and test what will happen to him. Let us question him with insult and torment, and learn his reverence and prove his patience. Let us condemn him to a most shameful death. These things they thought, and they erred; for their folly blinded them, and they did not know the mysteries of God.”
Notes and citation
Summary: The book of Wisdom foretold the plot against the righteous one who called himself God's son.
- The quotation is Wis 2:12–22 (shortened), ascribed to Solomon.
Extrabiblical texts: Wis 2:12–22 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.5 (CSEL 19:717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.6CSEL 19:717
harum igitur litterarum immemores quas legebant incitauerunt populum tamquam aduersus impium, ut eum conprehensum ad iudicium ducerent mortemque eius impiis uocibus flagitarent.
Forgetful, then, of these writings which they read, they stirred up the people against him as against an impious man, so that they might seize him, bring him to trial, and demand his death with impious cries.
Matt 27:20 (allusion, medium confidence)
Notes and citation
Summary: They incited the crowd to have him arrested and condemned.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.6 (CSEL 19:717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.7CSEL 19:717
intentabant autem pro crimine id ipsum, quod se dei filium diceret et quod legem solueret curando homines in sabbato, quam ille se non soluere, sed implere dicebat.
And they brought as a charge the very fact that he called himself the Son of God and that he broke the law by healing people on the sabbath, which law he said he did not break but fulfilled.
John 5:18 (allusion, high confidence) · Matt 5:17 (allusion, high confidence)
Notes and citation
Summary: They charged him with claiming to be God's Son and healing on the sabbath.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.7 (CSEL 19:717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.8CSEL 19:717–718
cumque Pontius Pilatus, qui tum legatus in Syriam iudicabat, perspiceret causam illam ad officium Romani iudicis non pertinere, misit eum ad Herodem tetrarcham permisitque Iudaeis, ut ipsi legis suae disceptatores essent qui accepta sceleris potestate adfixerunt eum cruci. sed prius flagellis et palmis uerberauerunt, spinis coronarunt, faciem conspuerunt, in cibum et potum dederunt ei fel et acetum, et inter haec nulla uox eius audita est.
And when Pontius Pilate, who was then sitting as judge as legate in Syria, perceived that that case did not belong to the office of a Roman judge, he sent him to Herod the tetrarch and permitted the Jews to be judges of their own law; and they, having received power for the crime, fastened him to the cross. But first they beat him with scourges and blows, crowned him with thorns, spat in his face, gave him gall and vinegar for food and drink; and amid these things no word of his was heard.
Luke 23:7 (allusion, high confidence) · John 19:1 (allusion, high confidence) · Matt 27:29 (allusion, high confidence) · Matt 27:34 (allusion, high confidence) · Matt 27:14 (allusion, medium confidence)
Notes and citation
Summary: Pilate sent him to Herod and left him to his accusers, who scourged, mocked, and crucified him while he stayed silent.
- Pilate was prefect of Judaea, not legate of Syria. The account, following John 18:31 and 19:16, attributes the crucifixion to the Jewish leaders, whereas the Gospels have Roman soldiers carry it out; it is translated as written.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): Romani indicis → Romani iudicis.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.8 (CSEL 19:717–718; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.9CSEL 19:718
tunc carnifices sortiti de tunica eius et pallio suspenderunt patibulo atque adfixerunt, cum postridie pascha id est festum diem suum celebraturi essent.
Then the executioners, having cast lots for his tunic and cloak, hung him on the gibbet and fastened him there, since on the next day they were going to celebrate the Passover, that is, their festival day.
John 19:23 (allusion, high confidence) · John 19:31 (allusion, medium confidence)
Notes and citation
Summary: The executioners cast lots for his clothes and crucified him on the eve of Passover.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.9 (CSEL 19:718; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
40.10CSEL 19:718
quod facinus prodigia secuta sunt, ut intellegerent nefas quod admiserant. eodem namque momento quo spiritum posuit et terrae motus magnus et deliquium solis fuit, ut in noctem dies uerteretur.
This crime was followed by portents, so that they might understand the wickedness they had committed. For at the very moment when he gave up his spirit there was both a great earthquake and an eclipse of the sun, so that day was turned into night.
Matt 27:45 (allusion, high confidence) · Matt 27:51 (allusion, high confidence)
Notes and citation
Summary: At his death there was an earthquake and the sun was darkened.
Topics: Christology
Cite (SBL): Lactantius, Epit. 40.10 (CSEL 19:718; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-40-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 41
41.1CSEL 19:718
Quae omnia prophetae sic futura esse praedixerant. Esaias ita dicit: non sum contumax neque contradico: dorsum meum (posui) ad flagella et maxillas meas ad palmas, faciem autem meam non auerti a foeditate sputorum. idem de silentio: sicut ouis ad immolandum adductus est et sicut agnus coram tondentibus sine uoce, sic non aperuit os suum.
All these things the prophets had foretold would happen. Isaiah says thus: “I am not stubborn nor do I speak against: I gave my back to the scourges and my cheeks to blows, and I did not turn away my face from the foulness of spitting.” The same on his silence: “As a sheep he was led to the slaughter, and as a lamb before its shearers is without voice, so he did not open his mouth.”
Isa 50:5 (quotation, high confidence) · Isa 50:6 (quotation, high confidence) · Isa 53:7 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold his scourging, the spitting, and his silence.
- The quotations are Isa 50:5–6 and Isa 53:7.
Topics: Christology
Cite (SBL): Lactantius, Epit. 41.1 (CSEL 19:718; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.2CSEL 19:718
item Dauid in psalmo XXXIIII: congregata sunt in me flagella et ignorauerunt, dissoluti sunt nec conpuncti sunt: temptauerunt me et striderunt super me dentibus suis. idem de cibo et potu (in psalmo) LXVIII: et dederunt in escam meam fel et in siti mea potum mihi dederunt acetum.
Likewise David in Psalm 34: “Scourges were gathered against me, and they did not know; they were broken up and were not pricked in heart; they tempted me and gnashed their teeth at me.” The same on the food and drink in Psalm 68: “And they gave gall for my food, and in my thirst they gave me vinegar to drink.”
Ps 35:15 (34:15 Vulg.) (quotation, high confidence) · Ps 35:16 (34:16 Vulg.) (quotation, high confidence) · Ps 69:21 (68:22 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The Psalms foretold the scourging and the gall and vinegar.
- The quotations are Ps 35:15–16 (34:15–16 Vulg.) and Ps 69:21 (68:22 Vulg.); Lactantius cites the Latin psalm numbers.
Topics: Christology
Cite (SBL): Lactantius, Epit. 41.2 (CSEL 19:718; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.3CSEL 19:718–719
item de cruce Christi: effoderunt manus meas et pedes meos, dinumerauerunt omnia ossa mea: ipsi autem contemplati sunt et uiderunt me, diuiserunt uestimenta mea sibi et super uestem meam sortem miserunt.
Likewise of the cross of Christ: “They dug my hands and my feet; they counted all my bones; and they themselves looked and saw me; they divided my garments among them and cast lots upon my clothing.”
Ps 22:16 (21:17 Vulg.) (quotation, high confidence) · Ps 22:17 (21:18 Vulg.) (quotation, high confidence) · Ps 22:18 (21:19 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The Psalm foretold the piercing of his hands and feet and the lots cast for his clothes.
- The quotation is Ps 22:16–18 (21:17–19 Vulg.).
Topics: Christology
Cite (SBL): Lactantius, Epit. 41.3 (CSEL 19:718–719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.4CSEL 19:719
Moyses in Deuteronomio: et erit pendens uita tua ante oculos tuos, et timebis die et nocte et non credes uitae tuae. item in Numeris: non quasi homo dominus suspenditur neque quasi filius hominis minas patitur.
Moses in Deuteronomy: “And your life shall be hanging before your eyes, and you shall fear day and night and shall not trust your life.” Likewise in Numbers: “The Lord is not hanged like a man, nor does he suffer threats like a son of man.”
Deut 28:66 (quotation, high confidence) · Num 23:19 (quotation, medium confidence)
Notes and citation
Summary: Moses foretold the one hanging on the cross.
- The quotations are Deut 28:66 and a Latin rendering of Num 23:19 in its Greek form, which differs greatly from the Hebrew.
Topics: Christology
Cite (SBL): Lactantius, Epit. 41.4 (CSEL 19:719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.5CSEL 19:719
item Zacharias: et intuebuntur in me, quem transfixerunt. de solis obscuratione Amos ita dicit: in illo die, dicit dominus, occidet sol meridie et obtenebrabitur dies lucis: et conuertam dies festos uestros in luctum et cantica uestra in lamentationem.
Likewise Zechariah: “And they shall look on me, whom they pierced.” Of the darkening of the sun Amos says thus: “In that day, says the Lord, the sun shall set at noon and the day of light shall be darkened; and I will turn your feasts into mourning and your songs into lamentation.”
Zech 12:10 (quotation, high confidence) · Amos 8:9 (quotation, high confidence) · Amos 8:10 (quotation, high confidence)
Notes and citation
Summary: Zechariah foretold the piercing and Amos the darkening of the sun.
- The quotations are Zech 12:10 and Amos 8:9–10.
Topics: Christology
Cite (SBL): Lactantius, Epit. 41.5 (CSEL 19:719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.6CSEL 19:719
item Hieremias de ciuitate Hierosolyma, in qua passus est: et subiuit sol ei, cum adhuc medius dies esset, contusa est et maledicta: reliquos eorum in gladium dabo.
Likewise Jeremiah, of the city of Jerusalem in which he suffered: “And the sun went down on her while it was still midday; she was crushed and cursed; the rest of them I will give to the sword.”
Jer 15:9 (quotation, high confidence)
Notes and citation
Summary: Jeremiah foretold that the sun would set at noon over Jerusalem.
- The quotation is Jer 15:9, following the Greek text.
Topics: Christology
Cite (SBL): Lactantius, Epit. 41.6 (CSEL 19:719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.7CSEL 19:719
nec frustra haec dicta sunt, siquidem post breue tempus imperator Vespasianus Iudaeos debellauit et terras eorum ferro ignique depopulatus est, obsessos fame subegit, Hierosolymam euertit, captiuos triumphauit, ceteris qui reliqui fuerunt terris suis interdixit, ne quando iis ad solum patrium reuerti liceret.
Nor were these things said in vain, since after a short time the emperor Vespasian subdued the Jews, laid waste their lands with sword and fire, reduced the besieged by famine, overthrew Jerusalem, led the captives in triumph, and forbade the rest who survived their lands, so that they might never be allowed to return to their native soil.
Notes and citation
Summary: The Roman conquest of Judaea under Vespasian fulfilled these prophecies.
- Jerusalem was taken by Titus in AD 70 under Vespasian; the ban on Jews entering Jerusalem was imposed by Hadrian after 135. The interpretation of these events as punishment for the crucifixion is the author's.
Cite (SBL): Lactantius, Epit. 41.7 (CSEL 19:719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.8CSEL 19:719–720
quae a deo propter illam Christi crucem facta sunt, ut hoc in scripturis eorum Solomon ante testatus sit dicens: et erit Israhel in perditionem et in inproperium populo. et domus haec erit deserta, et omnis qui transiet per illam admirabitur et dicet: propter quam rem deus fecit terrae huic et huic domui haec mala? et dicent: quia dereliquerunt dominum deum suum et persecuti sunt regem suum dilectissimum deo et cruciauerunt illum in humilitate magna: pro(pter) hoc inportauit illis deus mala haec.
These things were done by God because of that cross of Christ, as Solomon had testified beforehand in their Scriptures, saying: “And Israel shall be for destruction and for a reproach to the people. And this house shall be deserted, and everyone who passes by it will be astonished and say, ‘Why has God done these evils to this land and to this house?’ And they will say, ‘Because they forsook the Lord their God and persecuted their king, most beloved of God, and tortured him in great humiliation; for this reason God has brought these evils upon them.’”
1 Kgs 9:7 (quotation, medium confidence) · 1 Kgs 9:8 (quotation, medium confidence) · 1 Kgs 9:9 (quotation, medium confidence)
Notes and citation
Summary: A text ascribed to Solomon foretold Israel's ruin for persecuting its king.
- The quotation is 1 Kgs 9:7–9 (3 Kgdms / 3 Reg.), spoken to Solomon, with a Christian expansion (“persecuted their king … great humiliation”) not found in the biblical text.
Cite (SBL): Lactantius, Epit. 41.8 (CSEL 19:719–720; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
41.9CSEL 19:720
quid enim non mererentur qui dominum, qui ad salutem ipsorum uenerat, peremerunt?
For what did they not deserve, who killed the Lord who had come for their salvation?
Notes and citation
Summary: They deserved this for killing the Lord who came to save them.
Cite (SBL): Lactantius, Epit. 41.9 (CSEL 19:720; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-41-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 42
42.1CSEL 19:720
Post haec detractum patibulo corpus monumento condiderunt. uerum tertio die ante lucem terrae motu facto ac reuoluto lapide quo sepulcrum clauserant resurrexit. in sepulcro autem nihil nisi exuuiae corporis sunt repertae.
After this they took the body down from the gibbet and laid it in a tomb. But on the third day, before dawn, an earthquake took place and the stone with which they had closed the tomb was rolled away, and he rose again. In the tomb nothing was found but the wrappings of the body.
Matt 27:59 (allusion, high confidence) · Matt 28:2 (allusion, high confidence) · John 20:6 (allusion, high confidence)
Notes and citation
Summary: Buried, he rose on the third day; only his grave-clothes were found.
Topics: Christology
Cite (SBL): Lactantius, Epit. 42.1 (CSEL 19:720; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-42-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
42.2CSEL 19:720
ipsum uero resurrecturum die tertio iam olim prophetae fuerant praelocuti. Dauid in psalmo XV: non derelinques animam meam ad inferos nec dabis sanctum tuum uidere corruptionem. item Osee: hic filius meus sapiens, propter quod nunc non resistet in contribulatione filiorum suorum: et de manu inferorum eruam eum. ubi est iudicium tuum, mors, ubi est aculeus tuus? idem rursus: uiuificabit nos post biduum die tertio.
That he himself would rise on the third day the prophets had long ago foretold. David in Psalm 15: “You will not abandon my soul to the underworld, nor let your holy one see corruption.” Likewise Hosea: “This is my wise son; for this reason he will not now withstand the affliction of his sons; and I will rescue him from the hand of the underworld. Where is your judgement, O death? Where is your sting?” The same again: “He will revive us after two days, on the third day.”
Ps 16:10 (15:10 Vulg.) (quotation, high confidence) · Hos 13:13 (quotation, high confidence) · Hos 13:14 (quotation, high confidence) · Hos 6:2 (quotation, high confidence)
Notes and citation
Summary: The Psalms and Hosea foretold the resurrection on the third day.
- The quotations are Ps 16:10 (15:10 Vulg.), Hos 13:13–14 (Greek text), and Hos 6:2.
Topics: Christology
Cite (SBL): Lactantius, Epit. 42.2 (CSEL 19:720; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-42-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
42.3CSEL 19:720–721
profectus igitur in Galilaeam post resurrectionem discipulos suos rursus quos metus in fugam uerterat congregauit datisque mandatis quae obseruari uellet et ordinata euangelii praedicatione per totum orbem inspirauit in eos spiritum sanctum ac dedit eis potestatem mirabilia faciendi, ut in salutem hominum tam factis quam uerbis operarentur. ac tum demum quadragesimo die remeauit ad patrem sublatus in nube.
Having gone, then, into Galilee after the resurrection, he gathered again his disciples, whom fear had put to flight; and having given the commands he wished to be kept, and having arranged the preaching of the gospel through the whole world, he breathed the Holy Spirit into them and gave them power to do miracles, so that they might work for the salvation of men as much by deeds as by words. And then at last, on the fortieth day, he returned to the Father, taken up in a cloud.
Matt 28:16 (allusion, high confidence) · Matt 28:19 (allusion, high confidence) · John 20:22 (allusion, high confidence) · Acts 1:3 (allusion, high confidence) · Acts 1:9 (allusion, high confidence)
Notes and citation
Summary: The risen Christ commissioned his disciples, gave them the Spirit, and ascended on the fortieth day.
Topics: Christology
Cite (SBL): Lactantius, Epit. 42.3 (CSEL 19:720–721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-42-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
42.4CSEL 19:721
hoc Daniel propheta iam pridem ostenderat dicens: uidebam in uisu noctis: et ecce in nubibus caeli ut filius hominis ueniens et usque ad anticum dierum peruenit. et qui adsistebant, obtulerunt eum: et datum est ei regnum et honor et imperium, et omnes populi tribus linguae seruient ei, et potestas eius aeterna, quae numquam transibit et regnum eius non corrumpetur.
The prophet Daniel had shown this long before, saying: “I saw in the vision of the night, and behold, in the clouds of heaven one like a son of man coming, and he came to the Ancient of Days. And those who stood by brought him forward; and to him was given kingdom and honour and dominion, and all peoples, tribes, and tongues will serve him; and his power is eternal, which will never pass away, and his kingdom will not be destroyed.”
Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence)
Notes and citation
Summary: Daniel foresaw the Son of Man coming on the clouds to receive an eternal kingdom.
- The quotation is Dan 7:13–14.
Topics: Christology, Eschatology
Cite (SBL): Lactantius, Epit. 42.4 (CSEL 19:721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-42-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
42.5CSEL 19:721
item Dauid in psalmo CVIIII: dixit dominus domino meo: sede ad dexteram meam, donec ponam inimicos tuos subpedaneum pedum tuorum.
Likewise David in Psalm 109: “The Lord said to my Lord: Sit at my right hand, until I make your enemies the footstool of your feet.”
Ps 110:1 (109:1 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The Psalm foretold his sitting at God's right hand.
- The quotation is Ps 110:1 (109:1 Vulg.).
Topics: Christology
Cite (SBL): Lactantius, Epit. 42.5 (CSEL 19:721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-42-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 43
43.1CSEL 19:721
Cum igitur ad dexteram dei sedeat calcaturus inimicos suos qui eum cruciauerunt, quando ad iudicandum orbem uenerit, apparet nullam spem reliquam esse Iudaeis, nisi conuersi ad paenitentiam et a sanguine quo se polluerunt abluti sperare in eum coeperint quem necauerunt.
Since, then, he sits at the right hand of God, to trample his enemies who tortured him, when he comes to judge the world, it is plain that no hope is left to the Jews unless, turned to repentance and washed from the blood with which they have defiled themselves, they begin to hope in him whom they killed.
Notes and citation
Summary: Those who rejected Christ can hope only if they repent and trust in him.
- The anti-Jewish polemic is the author's; it is translated as written.
Topics: Eschatology
Cite (SBL): Lactantius, Epit. 43.1 (CSEL 19:721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
43.2CSEL 19:721
ideo sic dicit Hesdra: hoc pascha saluator noster est et refugium nostrum. cogitate et ascendat in cor uestrum, quoniam habemus humiliare eum in signo: et post haec sperabimus in eum.
So Ezra says thus: “This Passover is our Saviour and our refuge. Consider, and let it rise up in your heart, that we must humble him in a sign; and after this we shall hope in him.”
Notes and citation
Summary: A saying ascribed to Ezra calls the Passover the Saviour.
- This saying, also quoted by Justin (Dial. 72.1) as removed from Ezra, is not in any surviving text of Ezra; it is probably a Christian addition.
Topics: Christology
Cite (SBL): Lactantius, Epit. 43.2 (CSEL 19:721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
43.3CSEL 19:721–722
exheredatos autem esse Iudaeos, quia Christum reprobauerunt, et nos, qui sumus ex gentibus, in eorum locum adoptatos scripturis adprobatur.
That the Jews have been disinherited because they rejected Christ, and that we, who are from the nations, have been adopted in their place, is proved by the Scriptures.
Notes and citation
Summary: Scripture shows the nations adopted in Israel's place.
- The claim reflects the author's supersessionist reading; it is translated as written.
Topics: Scripture and canon
Cite (SBL): Lactantius, Epit. 43.3 (CSEL 19:721–722; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
43.4CSEL 19:722
Hieremias ita dicit: dereliqui domum meam, dimisi hereditatem meam in manus inimicorum eius. facta est hereditas mea mihi sicut leo in silua, dedit ipsa super me uocem suam, idcirco odiui eam.
Jeremiah says thus: “I have forsaken my house; I have let go my inheritance into the hands of its enemies. My inheritance has become to me like a lion in the forest; it has given its voice against me; therefore I have hated it.”
Jer 12:7 (quotation, high confidence) · Jer 12:8 (quotation, high confidence)
Notes and citation
Summary: Jeremiah: God has forsaken his inheritance.
- The quotation is Jer 12:7–8.
Cite (SBL): Lactantius, Epit. 43.4 (CSEL 19:722; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
43.5CSEL 19:722
item Malachiel: non est mihi uoluntas circa uos, dicit dominus, et sacrificium acceptum non habebo ex manibus uestris, quia a solis ortu usque ad occasum clarificabitur nomen meum apud gentes.
Likewise Malachi: “I have no pleasure in you, says the Lord, and I will not accept a sacrifice from your hands; for from the rising of the sun to its setting my name will be glorified among the nations.”
Mal 1:10 (quotation, high confidence) · Mal 1:11 (quotation, high confidence)
Notes and citation
Summary: Malachi: God's name will be glorified among the nations.
- The quotation is Mal 1:10–11.
Cite (SBL): Lactantius, Epit. 43.5 (CSEL 19:722; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
43.6CSEL 19:722
Esaias quoque sic: uenio colligere omnes gentes et linguas, et uenient et uidebunt claritatem meam.
Isaiah too thus: “I come to gather all nations and tongues, and they will come and see my glory.”
Isa 66:18 (quotation, high confidence)
Notes and citation
Summary: Isaiah: God will gather all nations.
- The quotation is Isa 66:18.
Cite (SBL): Lactantius, Epit. 43.6 (CSEL 19:722; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
43.7CSEL 19:722
idem alio loco ex persona patris ad filium: ego dominus deus uocaui te in iustitiam, et tenebo manum tuam et confirmabo te, dedi te in testamentum generis mei, in lucem gentium, aperire oculos caecorum, producere ex uinculis alligatos et de domo carceris sedentes in tenebris.
The same in another place, in the person of the Father to the Son: “I the Lord God have called you in righteousness, and I will hold your hand and strengthen you; I have given you as a covenant of my race, as a light of the nations, to open the eyes of the blind, to bring out the bound from their chains, and those sitting in darkness from the prison house.”
Isa 42:6 (quotation, high confidence) · Isa 42:7 (quotation, high confidence)
Notes and citation
Summary: Isaiah: the Father gives the Son as a light to the nations.
- The quotation is Isa 42:6–7.
Topics: Christology
Cite (SBL): Lactantius, Epit. 43.7 (CSEL 19:722; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-43-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 44
44.1CSEL 19:722
Si ergo Iudaei a deo reiecti sunt, sicut sacrarum scripturarum fides indicat, gentes autem, sicut uidemus, adscitae ac de tenebris huius uitae saecularis deque uinculis daemonum liberatae, nulla igitur alia spes homini proposita est, nisi ueram religionem ueramque sapientiam, quae in Christo est, fuerit secutus: quem qui ignorat, a ueritate ac deo semper alienus est.
If, then, the Jews have been rejected by God, as the witness of the sacred Scriptures indicates, while the nations, as we see, have been called and freed from the darkness of this worldly life and from the chains of demons, then no other hope is set before man unless he follows the true religion and true wisdom, which is in Christ: whoever does not know him is always a stranger to truth and to God.
Notes and citation
Summary: The only hope for humanity is the true religion and wisdom found in Christ.
Topics: Christology
Cite (SBL): Lactantius, Epit. 44.1 (CSEL 19:722; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-44-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
44.2CSEL 19:722–723
nec sibi de summo deo uel Iudaei uel philosophi blandiantur: qui filium non agnouit, nec patrem potuit agnoscere. haec est sapientia et hoc mysterium summi dei. per illum se deus et agnosci et coli uoluit.
Let neither Jews nor philosophers flatter themselves about the supreme God: whoever has not acknowledged the Son could not acknowledge the Father either. This is the wisdom and this the mystery of the supreme God: through him God willed to be both known and worshipped.
1 John 2:23 (allusion, high confidence)
Notes and citation
Summary: No one knows the Father without the Son, through whom God is known and worshipped.
Topics: Christology, Trinity
Cite (SBL): Lactantius, Epit. 44.2 (CSEL 19:722–723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-44-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
44.3CSEL 19:723
ideo prophetas ante praemisit qui de aduentu eius praedicarent, ut cum facta essent in eo quaecumque praedicata sunt, tunc ab hominibus et dei filius et deus crederetur.
For this reason he sent the prophets beforehand to proclaim his coming, so that when all that had been foretold had been accomplished in him, he might then be believed by men to be both Son of God and God.
Notes and citation
Summary: Prophecy fulfilled in him shows he is Son of God and God.
Topics: Christology, Scripture and canon
Cite (SBL): Lactantius, Epit. 44.3 (CSEL 19:723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-44-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
44.4CSEL 19:723
nec tamen sic habendum est, tamquam duo sint dii. pater enim ac filius unum sunt. cum enim pater filium diligat omniaque ei tribuat et filius patri fideliter obsequatur nec uelit quidquam nisi quod pater, non potest utique necessitudo tanta diuelli, ut duo esse dicantur in quibus et substantia et uoluntas et fides una est.
Yet it must not be thought as though there were two gods. For the Father and the Son are one. For since the Father loves the Son and gives him all things, and the Son faithfully obeys the Father and wills nothing but what the Father wills, so close a bond certainly cannot be torn apart so that they be called two, in whom there is one substance and will and faith.
John 10:30 (allusion, high confidence) · John 3:35 (allusion, high confidence)
Notes and citation
Summary: Father and Son are not two gods but one, sharing one substance, will, and faith.
- Substantia is rendered “substance”.
Topics: Trinity, Christology
Cite (SBL): Lactantius, Epit. 44.4 (CSEL 19:723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-44-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
44.5CSEL 19:723
ergo et filius per patrem et pater per filium. unus est honos utrique tribuendus tamquam uni deo et ita diuidendus est per duos cultus, ut diuisio ipsa compage inseparabili uinciatur. neutrum sibi relinquet qui aut patrem a filio aut filium a patre secernit.
Therefore the Son is through the Father and the Father through the Son. One honour is to be given to both as to one God, and it is to be so divided between the two in worship that the very division is bound by an inseparable joining. He will leave himself neither who separates either the Father from the Son or the Son from the Father.
John 5:23 (echo, medium confidence)
Notes and citation
Summary: One honour is due to Father and Son; separating them loses both.
Topics: Trinity, Christology
Cite (SBL): Lactantius, Epit. 44.5 (CSEL 19:723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-44-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 45
45.1CSEL 19:723
Superest respondere etiam iis qui putant inconueniens fuisse nec habere rationem ut deus mortali corpore indueretur, ut hominibus subiectus esset, ut contumelias sustineret, cruciatus etiam mortemque pateretur.
It remains to answer those also who think it was unfitting and unreasonable that God should be clothed with a mortal body, be subject to men, bear insults, and even suffer tortures and death.
Notes and citation
Summary: Why was it fitting for God to take a mortal body and suffer?
Topics: Christology
Cite (SBL): Lactantius, Epit. 45.1 (CSEL 19:723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-45-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
45.2CSEL 19:723
dicam quod sentio et rem inmensam paucis ut potero substringam. qui aliquid docet, debet, ut opinor, facere ipse quae docet, ut cogat homines optemperare. nam si non fecerit, praeceptis suis fidem derogabit.
I will say what I think and draw together an immense subject in few words as best I can. One who teaches something ought, I think, himself to do what he teaches, so as to compel people to obey. For if he does not do it, he will detract from the credibility of his precepts.
Notes and citation
Summary: A teacher must do what he teaches.
Cite (SBL): Lactantius, Epit. 45.2 (CSEL 19:723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-45-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
45.3CSEL 19:723
exemplis igitur opus est, ut ea quae praecipiuntur habeant firmitatem, et si quis contumax extiterit ac dixerit non posse fieri, praeceptor illum praesenti opere conuincat. non potest ergo perfecta esse doctrina, cum uerbis tantum traditur, sed tum perfecta est, cum factis adimpletur.
Examples, then, are needed so that what is commanded may have firmness; and if anyone is obstinate and says it cannot be done, the teacher may convince him by an actual deed. Teaching cannot be perfect, therefore, when it is handed on in words only, but it is perfect when it is fulfilled in deeds.
Notes and citation
Summary: Teaching is perfected by example.
Cite (SBL): Lactantius, Epit. 45.3 (CSEL 19:723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-45-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
45.4CSEL 19:723–724
Christus itaque cum doctor uirtutis ad homines mitteretur, utique, ut doctrina eius perfecta esset, et docere et facere debuerat. sed si corpus hominis non induisset, non posset facere quae docebat, id est non irasci, non cupere diuitias, non libidine inflammari, dolorem non timere, mortem contemnere.
Christ, therefore, since he was sent to men as a teacher of virtue, certainly ought, so that his teaching might be perfect, both to teach and to do. But if he had not put on a human body, he could not have done what he taught: not to be angry, not to desire riches, not to be inflamed by lust, not to fear pain, to despise death.
Notes and citation
Summary: Christ took a body so that he could practise the virtues he taught.
Topics: Christology, Ethics
Cite (SBL): Lactantius, Epit. 45.4 (CSEL 19:723–724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-45-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
45.5CSEL 19:724
haec sunt utique uirtutis, set fieri sine carne non possunt. ergo ideo corporatus est, ut cum uincenda esse carnis desideria doceret, ipse faceret prior, ne quis excusationem de carnis fragilitate praetenderet.
These certainly belong to virtue, but they cannot be done without flesh. He was embodied, therefore, so that when he taught that the desires of the flesh must be conquered, he himself might do it first, so that no one could plead the frailty of the flesh as an excuse.
Heb 4:15 (echo, medium confidence)
Notes and citation
Summary: He overcame the flesh himself so no one could excuse himself by its weakness.
Topics: Christology
Cite (SBL): Lactantius, Epit. 45.5 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-45-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 46
46.1CSEL 19:724
Dicam nunc de sacramento crucis, ne quis forte dicat: si suscipienda illi mors fuerat, non utique infamis ac turpis, sed quae haberet aliquid honestatis:
I will now speak of the mystery of the cross, lest anyone perhaps say: If he had to undergo death, surely not a shameful and disgraceful one, but one that had some honour:
Notes and citation
Summary: Why did Christ die the shameful death of the cross?
- Sacramentum here means “mystery”.
Topics: Christology
Cite (SBL): Lactantius, Epit. 46.1 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.2CSEL 19:724
scio equidem multos, dum abhorrent nomen crucis, refugere a ueritate, cum in ea et ratio magna sit et potestas. nam cum ad hoc missus esset, ut humillimis quibusque uiam panderet ad salutem, se ipse humilem fecit, ut eos liberaret.
I know indeed that many, while they shrink from the name of the cross, flee from the truth, although there is both great reason and power in it. For since he had been sent to open the way to salvation to all the lowliest, he made himself lowly, to set them free.
Phil 2:8 (echo, medium confidence) · 1 Cor 1:18 (echo, medium confidence)
Notes and citation
Summary: Christ humbled himself to open salvation to the lowly.
Topics: Christology
Cite (SBL): Lactantius, Epit. 46.2 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.3CSEL 19:724
suscepit ergo id genus mortis quod solet humilibus inrogari, ut omnibus facultas daretur imitandi. praeterea cum esset resurrecturus, amputari partem corporis eius fas non erat nec os infringi, quod accidit iis qui capite plectuntur.
He therefore underwent that kind of death which is usually inflicted on the lowly, so that the opportunity of imitation might be given to all. Moreover, since he was going to rise again, it was not right for any part of his body to be cut off or a bone broken, which happens to those who are beheaded.
John 19:36 (allusion, medium confidence)
Notes and citation
Summary: He died as the lowly die, and his body stayed whole for the resurrection.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): accidit us qui → accidit iis qui.
Topics: Christology
Cite (SBL): Lactantius, Epit. 46.3 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.4CSEL 19:724
crux ergo potior fuit, quae resurrectioni corpus integris ossibus reseruauit. his etiam illut accedit, quod passione ac morte suscepta sublimem fieri oportebat.
The cross, therefore, was preferable, which kept the body with its bones whole for the resurrection. To these is added also this, that having undergone suffering and death, he had to be lifted up.
John 12:32 (echo, medium confidence)
Notes and citation
Summary: The cross kept his body whole and lifted him up.
Topics: Christology
Cite (SBL): Lactantius, Epit. 46.4 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.5CSEL 19:724
adeo illum crux et re et significatione exaltauit, ut omnibus maiestas eius ac uirtus cum ipsa passione notuerit. nam quod extendit in patibulo manus, utique alas suas in orientem occidentemque porrexit, sub quas uniuersae nationes ab utraque mundi parte ad requiem conuenirent.
So much did the cross exalt him, both in fact and in meaning, that his majesty and power became known to all together with the very suffering. For in stretching out his hands on the gibbet, he surely spread out his wings to the east and the west, under which all nations from both parts of the world might gather to rest.
Matt 23:37 (echo, low confidence)
Notes and citation
Summary: On the cross Christ spread his arms like wings to gather all nations.
Topics: Christology
Cite (SBL): Lactantius, Epit. 46.5 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.6CSEL 19:724
quantum autem ualeat hoc signum et quid habeat potestatis, in promtu est, cum omnis daemonum cohors hoc signo expellitur ac fugatur.
How strong this sign is and what power it has is evident, since the whole troop of demons is expelled and put to flight by this sign.
Notes and citation
Summary: The sign of the cross drives out demons.
Cite (SBL): Lactantius, Epit. 46.6 (CSEL 19:724; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.7CSEL 19:724–725
et sicut ipse ante passionem daemonas uerbo et inperio proturbabat, sic nunc nomine ac signo passionis eius idem spiritus inmundi, quando in corpora hominum inrepserint, exiguntur, cum extorti et excruciati ac se daemonas confitentes uerberanti se deo cedunt.
And as he himself before his passion drove out demons by his word and command, so now by the name and sign of his passion the same unclean spirits, when they have crept into human bodies, are driven out, when, wrenched and tortured and confessing themselves demons, they yield to God who scourges them.
Mark 1:27 (echo, medium confidence)
Notes and citation
Summary: Demons are cast out by Christ's name and the sign of the cross.
Cite (SBL): Lactantius, Epit. 46.7 (CSEL 19:724–725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
46.8CSEL 19:725
quid ergo sperauerint de suis religionibus cumque sua sapientia Graeci, cum uideant deos suos, quos eosdem daemonas esse non negant, per crucem ab hominibus triumphari?
What then could the Greeks have hoped from their religions and their wisdom, when they see their gods, whom they do not deny to be the same as demons, triumphed over by men through the cross?
Notes and citation
Summary: The pagan gods, which are demons, are defeated by the cross.
Notes on the original text
- Digital text corrected (stray point in the digital text): ab. hominibus → ab hominibus.
Cite (SBL): Lactantius, Epit. 46.8 (CSEL 19:725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-46-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 47
47.1CSEL 19:725
Una igitur spes hominibus uitae est, unus portus salutis, unum refugium libertatis, si abiectis quibus tenebantur erroribus aperiant oculos mentis suae deumque cognoscant, in quo solo domicilium ueritatis est, terrena et de terra ficta contemnant, philosophiam, quae apud deum stultitia est, pro nihilo conputent, sed uera sapientia id est religione suscepta fiant inmortalitatis heredes.
There is, then, one hope of life for men, one harbour of salvation, one refuge of freedom: if, casting away the errors by which they were held, they open the eyes of their mind and know God, in whom alone is the dwelling of truth; if they despise earthly things and things fashioned of earth, count as nothing philosophy, which with God is folly, and, taking up true wisdom, that is, religion, become heirs of immortality.
1 Cor 3:19 (allusion, high confidence)
Notes and citation
Summary: The only hope is to know God, reject idols and philosophy, and embrace true religion.
Topics: Eschatology
Cite (SBL): Lactantius, Epit. 47.1 (CSEL 19:725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-47-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
47.2CSEL 19:725
at enim repugnant non tam ueritati quam propriae saluti cumque haec audiunt, uelut aliis inexpiabile nefas detestantur.
But they fight not so much against the truth as against their own salvation, and when they hear these things, they detest them as an unpardonable crime.
Notes and citation
Summary: Pagans reject this as a crime.
Cite (SBL): Lactantius, Epit. 47.2 (CSEL 19:725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-47-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
47.3CSEL 19:725
sed ne audire quidem patiuntur, uiolari aures suas sacrilegio putant, si audierint, nec iam maledictis abstinent, sed quantis possunt uerborum contumeliis insectantur. idemque si potestatem nacti fuerint, uelut hostes publicos persecuntur, immo etiam plus quam hostes, quorum, cum bello uicti fuerint, aut mors aut seruitus poena est nec ullus post arma deposita cruciatus, quamuis omnia pati meruerint qui facere uoluerunt, et inter mucrones locum pietas habet.
They do not even allow themselves to hear; they think their ears are violated by sacrilege if they hear; nor do they now refrain from curses, but assail us with as many verbal insults as they can. And if they have gained power, they persecute us as public enemies, nay even more than enemies, for whom, when conquered in war, the punishment is either death or slavery, and there is no torture after arms are laid down, although those who wished to do everything have deserved to suffer everything; and even among swords piety has a place.
Notes and citation
Summary: Pagans refuse to listen, curse the Christians, and persecute them worse than enemies of war.
Notes on the original text
- Digital text corrected (OCR misread in the digital text): aiit mors → aut mors.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 47.3 (CSEL 19:725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-47-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
47.4CSEL 19:725–726
inaudita est crudelitas, cum innocentia nec uictorum hostium condicionem meretur. quae tanta huius furoris est causa? scilicet quia ratione congredi non queunt, uiolentia premunt, incognita causa tamquam nocentissimos damnant, quia constare de ipsa innocentia noluerunt.
Unheard-of cruelty, when innocence does not deserve even the condition of conquered enemies! What is the cause of such fury? Plainly, because they cannot engage with reason, they press with violence; without examining the case they condemn as most guilty those whose innocence they did not wish to establish.
Notes and citation
Summary: Unable to argue, persecutors condemn Christians unheard.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 47.4 (CSEL 19:725–726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-47-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
47.5CSEL 19:726
nec satis putant, si celeri ac simplici morte moriantur quos inrationabiliter oderunt, sed eos exquisitis cruciatibus lacerant, ut expleant odium, quod non peccatum aliquod, sed ueritas parit: quae idcirco male uiuentibus odiosa est, quia aegre ferunt esse aliquos quibus facta eorum placere non possunt. hos omni modo cupiunt extinguere, ut possint libere sine teste peccare.
Nor do they think it enough if those whom they irrationally hate die a quick and simple death, but they mangle them with exquisite tortures to satisfy their hatred, which is born not of any sin but of the truth; and the truth is hateful to those who live evilly because they cannot bear that there are some whom their deeds cannot please. These they wish to destroy by every means, so that they may sin freely without a witness.
John 3:20 (echo, medium confidence)
Notes and citation
Summary: They torture Christians because the truth exposes their evil lives.
Topics: Persecution, Martyrdom
Cite (SBL): Lactantius, Epit. 47.5 (CSEL 19:726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-47-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 48
48.1CSEL 19:726
Sed haec facere se dicunt, ut deos suos defendant. primum, si dii sunt et habent aliquid potestatis ac numinis. defensione hominis patrocinioque non indigent, sed se ipsos utique defendunt.
But they say they do these things to defend their gods. First, if they are gods and have some power and divinity, they need no defence and patronage from man, but surely defend themselves.
Notes and citation
Summary: Real gods would not need human defenders.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 48.1 (CSEL 19:726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.2CSEL 19:726
aut quomodo ab iis homo sperare auxilium potest, si ne suas quidem iniurias possunt uindicare? stultum igitur et uanum, deorum esse uindices uelle, nisi quod ex eo magis apparet diffidentia.
Or how can man hope for help from them if they cannot even avenge their own injuries? It is foolish and vain, then, to wish to be avengers of the gods, except that from this their lack of trust appears the more.
Notes and citation
Summary: Gods who cannot avenge themselves cannot help anyone.
Cite (SBL): Lactantius, Epit. 48.2 (CSEL 19:726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.3CSEL 19:726
qui enim patrocinium dei quem colit suscipit, illum esse nihili confitetur: si autem ideo colit, quia potentem arbitratur, non debet eum uelle defendere a quo ipse est defendendus.
For whoever undertakes the patronage of the god he worships confesses that he is worthless; but if he worships him because he thinks him powerful, he ought not to wish to defend one by whom he himself should be defended.
Notes and citation
Summary: Defending one's god admits the god's weakness.
Cite (SBL): Lactantius, Epit. 48.3 (CSEL 19:726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.4CSEL 19:726
nos igitur recte. nam cum isti defensores falsorum deorum aduersus uerum deum rebelles nomen eius in nobis persecuntur, nec re nec uerbo repugnamus, sed mites et taciti et patientes perferimus omnia quaecumque aduersus nos potest crudelitas machinari. habemus enim fiduciam in deo, a quo expectamus secuturam protinus ultionem.
We, then, act rightly. For when these defenders of false gods, rebels against the true God, persecute his name in us, we resist neither in deed nor in word, but gentle, silent, and patient we bear everything that cruelty can contrive against us. For we have confidence in God, from whom we expect vengeance to follow soon.
Rom 12:19 (echo, medium confidence)
Notes and citation
Summary: Christians do not resist but patiently endure, trusting God to avenge them.
Topics: Persecution, Martyrdom
Cite (SBL): Lactantius, Epit. 48.4 (CSEL 19:726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.5CSEL 19:726
nec est inanis ista fiducia, siquidem eorum omnium qui hoc facinus ausi sunt miserabiles exitus partim cognouimus, partim uidimus nec ullus habuit inpune quod deum laesit, set qui sit uerus deus qui uerbo discere noluit, supplicio suo didicit.
Nor is this confidence empty, since of all who dared this crime we have partly learned and partly seen the wretched ends; and no one got off unpunished for having injured God, but he who would not learn by word who the true God is learned it by his own punishment.
Notes and citation
Summary: All the persecutors met wretched ends.
- The author treats this theme at length in On the Deaths of the Persecutors.
Notes on the original text
- Digital text corrected (stray colon in the digital text): partim: uidimus → partim uidimus.
Extrabiblical texts: Lactantius, Mort. (On the Deaths of the Persecutors; allusion)
Topics: Persecution
Cite (SBL): Lactantius, Epit. 48.5 (CSEL 19:726; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.6CSEL 19:726–727
uellem scire, cum inuitos adigunt ad sacrificium, quid secum habeant rationis aut cui praestent quod faciunt. si diis, non est ille cultus nec acceptabile sacrificium quod fit ingratis, quod extorquetur per iniuriam, quod eruitur per dolorem;
I should like to know, when they drive the unwilling to sacrifice, what reason they have with them, or to whom they render what they do. If to the gods, that is not worship nor an acceptable sacrifice which is done by the unwilling, which is extorted by injury, which is dragged out by pain;
Notes and citation
Summary: Forced sacrifice is no worship.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 48.6 (CSEL 19:726–727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.7CSEL 19:727
si autem ipsis quos cogunt, non est utique beneficium quod quis ne accipiat, etiam mori mauult. si bonum [non] est ad quod me uocas, cur malo inuitas? cur non uerbis, sed uerberibus? cur non ratione, sed cruciatibus corporis? unde apparet malum esse illut ad quod non inlicis uolentem, sed trahis recusantem. quae stultitia est consulere uelle nolenti?
but if to those very people whom they compel, it is certainly no benefit which a person would rather die than receive. If what you call me to is good, why do you invite me with evil? Why not with words but with blows? Why not with reason but with tortures of the body? From this it appears that that is evil to which you do not entice the willing but drag the refusing. What folly is it to wish to do good to one who does not wish it?
Notes and citation
Summary: A good that must be forced with torture is no good.
- The edition brackets “non” as spurious; it is left out.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 48.7 (CSEL 19:727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.8CSEL 19:727
an si aliquis prementibus malis ad mortem confugere cogatur, num potes, si aut gladium extorseris aut laqueum ruperis aut (a) praecipitio retraxeris aut uenenum effuderis, conseruatorem te hominis gloriari, cum ille quem seruasse te putas nec gratias agat et te male secum arbitretur egisse, quod mortem sibi prohibueris optatam, quod ad finem, quod ad requiem malorum peruenire non siueris?
Or if someone, pressed by evils, is driven to flee to death, can you, if you have wrested away the sword or broken the noose or pulled him back from a precipice or poured out the poison, boast that you are the preserver of the man, when the one you think you have saved neither thanks you and thinks you have treated him badly, because you prevented the death he desired, because you did not allow him to reach the end, the rest from his evils?
Notes and citation
Summary: A benefit forced on someone against his will is not felt as a benefit.
Cite (SBL): Lactantius, Epit. 48.8 (CSEL 19:727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.9CSEL 19:727
beneficium enim non ex qualitate rei debet, sed ex animo eius qui accipit ponderari. cur pro beneficio imputes quod mihi maleficium est?
For a benefit ought to be weighed not by the quality of the thing but by the mind of the one who receives it. Why do you count as a benefit what to me is an injury?
Notes and citation
Summary: A benefit is judged by the recipient.
Cite (SBL): Lactantius, Epit. 48.9 (CSEL 19:727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.10CSEL 19:727
uis me deos tuos colere, quod ego mihi mortiferum duco? si bonum est, non inuideo, fruere solus bono tuo; non est quod uelis errori meo succurrere quem iudicio ac uoluntate suscepi.
Do you want me to worship your gods, which I consider deadly to me? If it is good, I do not grudge it; enjoy your good alone. There is no reason for you to wish to help my error, which I have taken up by judgement and will.
Notes and citation
Summary: If paganism is good, keep it; the Christian has chosen freely.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 48.10 (CSEL 19:727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
48.11CSEL 19:727
si malum, quid me ad consortium mali rapis? utere sorte tua. ego malo in bono mori quam in malo uiuere.
If it is evil, why do you drag me into partnership in evil? Use your own lot. I prefer to die in good rather than live in evil.
Notes and citation
Summary: Better to die in the good than live in evil.
Topics: Martyrdom
Cite (SBL): Lactantius, Epit. 48.11 (CSEL 19:727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-48-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
Chapter 49
49.1CSEL 19:727–728
Haec quidem iuste dici possunt. sed quis audiet, cum homines furiosi et inpotentes minui dominationem suam putent, si sit aliquid in rebus humanis liberum? atquin religio sola est in qua libertas domicilium conlocauit.
These things can justly be said. But who will listen, when mad and unrestrained men think their domination diminished if anything in human affairs is free? And yet religion is the only thing in which freedom has set its dwelling.
Notes and citation
Summary: Religion is the one realm of true freedom.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 49.1 (CSEL 19:727–728; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
49.2CSEL 19:728
res est enim praeter ceteras uoluntaria nec inponi cuiquam necessitas potest, ut colat quod non uult. potest aliquis forsitan simulare, non potest uelle.
For it is above all others a voluntary matter, and no necessity can be imposed on anyone to worship what he does not wish. Someone can perhaps pretend; he cannot will.
Notes and citation
Summary: Worship must be voluntary; compulsion can produce only pretence.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 49.2 (CSEL 19:728; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
49.3CSEL 19:728
denique cum metu tormentorum aliqui aut cruciatibus uicti ad execranda sacrificia consenserint, numquam ultro faciunt quod necessitate fecerunt, sed data rursus facultate ac reddita libertate referunt se ad deum eumque precibus et lacrimis placant agentes non uoluntatis quam non habuerunt, sed necessitatis quam pertulerunt paenitentiam, et uenia satisfacientibus non negatur.
Finally, when some, from fear of torments or overcome by tortures, have consented to the accursed sacrifices, they never do of their own accord what they did by necessity; but when opportunity is given again and liberty restored, they return to God and appease him with prayers and tears, doing penance not for a will they did not have but for a necessity they endured; and pardon is not refused to those who make satisfaction.
Notes and citation
Summary: Those forced to sacrifice return to God with penance and are forgiven.
- Paenitentia and satisfacere refer here to the church's discipline for the lapsed, hence “penance”.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 49.3 (CSEL 19:728; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
49.4CSEL 19:728
quid ergo promouet qui corpus inquinat, quando inmutare non potest uoluntatem? at enim homines inanis cerebri si quem fortem adegerint libare diis suis, incredibili alacritate insolenter exultant et quasi hostem sub iugum miserint, gaudent.
What, then, does he gain who defiles the body, when he cannot change the will? But men of empty brain, if they have compelled some brave man to pour a libation to their gods, exult insolently with incredible eagerness and rejoice as if they had sent an enemy under the yoke.
Notes and citation
Summary: Forcing a libation achieves nothing, yet persecutors gloat as if victorious.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 49.4 (CSEL 19:728; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
49.5CSEL 19:728
si uero aliquis nec minis nec tormentis territus fidem uitae anteferre maluerit, in hunc ingenium suum crudelitas exerit, infanda et intolerabilia molitur. et quia sciunt gloriosam esse pro deo mortem et hanc nobis esse uictoriam, si superatis tortoribus animam pro fide ac religione ponamus, et ipsi enituntur ut uincant.
But if someone, terrified neither by threats nor by torments, has chosen to put faith before life, against him cruelty exercises its ingenuity and contrives unspeakable and intolerable things. And because they know that death for God is glorious and that this is our victory, if, having overcome the torturers, we lay down our life for faith and religion, they themselves strive to win.
Notes and citation
Summary: Knowing that martyrdom is a Christian victory, persecutors try to break rather than kill.
Topics: Martyrdom, Persecution
Cite (SBL): Lactantius, Epit. 49.5 (CSEL 19:728; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
49.6CSEL 19:728–729
non adficiunt morte, sed excogitant nouos inauditosque cruciatus, ut fragilitas uiscerum doloribus cedat, et si non cesserit, differunt adhibentque uulneribus curam diligentem, ut crudis adhuc cicatricibus repetita tormenta plus doloris inmittant. et (dum) hanc aduersus innocentes carnificinam exercent, pios utique se et iustos et religiosos putant — talibus enim sacris d(ii) eorum delectantur —, illos uero impios et desperatos nuncupant.
They do not inflict death, but devise new and unheard-of tortures, so that the frailty of the flesh may yield to pain; and if it does not yield, they postpone, and apply careful treatment to the wounds, so that, the scars being still raw, repeated tortures may inflict more pain. And while they practise this butchery against the innocent, they think themselves pious and just and religious (for their gods delight in such rites), but call the others impious and desperate.
Notes and citation
Summary: They prolong tortures to break Christians while calling themselves pious.
- “while” and part of “gods” are the editor's supplements.
Topics: Persecution, Martyrdom
Cite (SBL): Lactantius, Epit. 49.6 (CSEL 19:728–729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.
49.7CSEL 19:729
quae ista est peruersitas, ut qui torquetur innocens desperatus atque impius nominetur, carnifex autem iustus piusque dicatur?
What perversity is this, that the innocent man who is tortured is called desperate and impious, while the executioner is called just and pious?
Notes and citation
Summary: The victim is called impious and the torturer pious.
Topics: Persecution
Cite (SBL): Lactantius, Epit. 49.7 (CSEL 19:729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/36-1/#p-49-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations.