# Epitome of the Divine Institutes - Author: [Lactantius](https://sophiascriptura.com/fathers/authors/lactantius/) - Latin title: *Epitome divinarum institutionum* - Date: ca. 314–320 (approximate) - Source: Samuel Brandt and Georg Laubmann, eds., L. Caeli Firmiani Lactanti Opera omnia, Pars 1, CSEL 19 (Vienna: Tempsky; Leipzig: Freytag, 1890), 675–761 (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) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Michel Perrin, ed., Lactance: Épitomé des Institutions divines, SC 335 (Paris: Cerf, 1987) - Work page: https://sophiascriptura.com/fathers/lactantius-epitome/ - Passages: 491 ## Epitome of the Divine Institutes 0.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-1 - Source: CSEL 19:675 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lactantius writes this summary of his Divine Institutes at the request of his friend Pentadius. ### Latin text Quamquam Diuinarum Institutionum libri, quos iam pridem ad inlustrandam ueritatem religionemque conscripsimus, ita legentium mentes instruant, ita informent, ut nec prolixitas pariat fastidium nec oneret ubertas, tamen horum tibi epitomen fieri, Pentadi frater, desideras, credo, ut ad te aliquid scribam tuumque nomen in nostro qualicumque opere celebretur. ### English translation (Claude) Although the books of the Divine Institutes, which we wrote some time ago to shed light on truth and religion, so instruct and shape the minds of their readers that neither their length breeds weariness nor their fullness burdens, you nevertheless wish, brother Pentadius, that an epitome of them be made for you, so, I believe, that I may write something to you and your name may be honoured in our work, such as it is. ### Translation notes - The Epitome condenses the seven books of the Divine Institutes (ca. 303–311). Pentadius is otherwise unknown. ### Citation (SBL) Lactantius, Epit. 0.1 (CSEL 19:675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-1). ## Epitome of the Divine Institutes 0.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-2 - Source: CSEL 19:675 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He agrees, though compressing seven volumes into one is hard. ### Latin text faciam quod postulas, etsi difficile uidetur ea quae septem maximis uoluminibus explicata sunt, in unum conferre. ### English translation (Claude) I will do what you ask, although it seems difficult to gather into one what has been unfolded in seven very large volumes. ### Citation (SBL) Lactantius, Epit. 0.2 (CSEL 19:675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-2). ## Epitome of the Divine Institutes 0.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-3 - Source: CSEL 19:675 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A summary must leave out many arguments and examples, and so is less full and clear. ### Latin text fit enim totum et minus plenum, cum tanta rerum multitudo in angustum coartanda sit, et breuitate ipsa minus clarum, maxime cum et argumenta plurima et exempla, in quibus lumen est probationum, necesse sit praeteriri, quoniam tanta eorum copia est, ut uel sola librum conficere possint. ### English translation (Claude) For the whole becomes both less full, when so great a multitude of matters must be squeezed into a narrow space, and less clear by the very brevity, especially since very many arguments and examples, in which the light of the proofs lies, must be passed over, because their abundance is so great that they alone could fill a book. ### Citation (SBL) Lactantius, Epit. 0.3 (CSEL 19:675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-3). ## Epitome of the Divine Institutes 0.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-4 - Source: CSEL 19:675–676 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He will condense the work while keeping it full and clear. ### Latin text quibus sublatis quid poterit.., quid apertum uideri? sed enitar quantum res sinit et diffusa substringere et prolixa breuiare, sic tamen, ut neque res ad copiam neque claritas ad intellegentiam deesse uideatur in hoc opere, quo in lucem ueritas protrahenda est. ### English translation (Claude) When these are removed, what can seem … , what clear? But I will strive, as far as the matter allows, both to draw together what is spread out and to shorten what is long, yet in such a way that neither substance for fullness nor clarity for understanding may seem lacking in this work, in which truth is to be drawn out into the light. ### Translation notes - A word is lost after “what can” (the digital text shows dots). ### Citation (SBL) Lactantius, Epit. 0.4 (CSEL 19:675–676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-0-4). ## Epitome of the Divine Institutes 1.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-1 - Source: CSEL 19:676 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Almost all philosophers except the Epicureans agree that the world was made and is ruled by providence. ### Latin text Prima incidit quaestio, sitne aliqua prouidentia, quae aut. fecerit aut regat mundum. esse nemini dubium est, siquidem omnium fere philosophorum praeter scholam Epicuri una uox, una sententia est nec fieri sine artifice deo potuisse mundum nec sine rectore constare. ### English translation (Claude) The first question that arises is whether there is some providence which either made or rules the world. No one doubts that there is, since almost all the philosophers, except the school of Epicurus, have one voice and one opinion: that the world could not have been made without God as its maker, nor continue without a ruler. ### Citation (SBL) Lactantius, Epit. 1.1 (CSEL 19:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-1). ## Epitome of the Divine Institutes 1.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-2 - Source: CSEL 19:676 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus is refuted by learned and ordinary people alike. ### Latin text itaque non solum a doctissimis uiris, sed et omnium mortalium testimoniis ac sensibus coarguitur Epicurus. ### English translation (Claude) And so Epicurus is refuted not only by the most learned men but by the testimony and perceptions of all mortals. ### Citation (SBL) Lactantius, Epit. 1.2 (CSEL 19:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-2). ## Epitome of the Divine Institutes 1.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-3 - Source: CSEL 19:676 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ordered beauty and usefulness of the world prove providence. ### Latin text quis enim de prouidentia dubitet, cum uideat caelos terramque sic disposita, sic temperata esse. (ut) uniuersa non modo ad pulcritudinem ornatumque mirabilem, sed ad usum quoque hominum ceterorumque uiuentium commoditatem aptissime conuenirent? ### English translation (Claude) For who would doubt providence when he sees that the heavens and the earth are so ordered, so tempered, that all things fit most aptly not only for beauty and wonderful adornment but also for the use of human beings and the convenience of other living things? ### Citation (SBL) Lactantius, Epit. 1.3 (CSEL 19:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-3). ## Epitome of the Divine Institutes 1.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-4 - Source: CSEL 19:676 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is rationally ordered must have a rational origin. ### Latin text non potest igitur quod ratione constat sine ratione coepisse. ### English translation (Claude) What stands by reason, therefore, cannot have begun without reason. ### Citation (SBL) Lactantius, Epit. 1.4 (CSEL 19:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-1-4). ## Epitome of the Divine Institutes 2.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-1 - Source: CSEL 19:676 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The next question is whether there is one God or many. ### Latin text Quoniam certum est esse prouidentiam, sequitur alia quaestio, utrumne deus unus an plures. quae quidem multum habet ambiguitatis. dissentiunt enim non modo singuli inter se, uerum etiam populi atque gentes. ### English translation (Claude) Since it is certain that there is providence, another question follows: whether God is one or many. This indeed has much ambiguity; for not only individuals disagree among themselves, but peoples and nations too. ### Citation (SBL) Lactantius, Epit. 2.1 (CSEL 19:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-1). ## Epitome of the Divine Institutes 2.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-2 - Source: CSEL 19:676–677 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason shows there can be only one Lord and Father of all. ### Latin text sed qui rationem sequetur, intelleget nec dominum esse posse nisi unum nec patrem nisi unum. nam si deus, qui omnia condidit, et idem dominus et idem pater est, unus sit necesse est, ut idem sit caput idemque fons rerum. ### English translation (Claude) But whoever follows reason will understand that there can be only one lord and only one father. For if God, who founded all things, is both lord and father, he must be one, so that the same may be the head and the same the source of things. ### Citation (SBL) Lactantius, Epit. 2.2 (CSEL 19:676–677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-2). ## Epitome of the Divine Institutes 2.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-3 - Source: CSEL 19:677 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The universe can only hold together under one ruler. ### Latin text nec potest aliter rerum summa consistere, nisi ad unum cuncta referantur, nisi unus teneat gubernaculum, nisi unus frena moderetur regatque uniuersa membra tamquam mens una. ### English translation (Claude) Nor can the sum of things hold together otherwise than if all are referred to one, if one holds the helm, if one guides the reins and rules all the members like one mind. ### Citation (SBL) Lactantius, Epit. 2.3 (CSEL 19:677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-3). ## Epitome of the Divine Institutes 2.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-4 - Source: CSEL 19:677 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bees, herds, and armies show that many rulers bring strife. ### Latin text si multi sint in examine apum reges, peribunt aut dissipabuntur, dum regibus incessit magno discordia motu; si plures in armento duces, tam diu proeliabuntur, donec unus optineat; si multi in exercitu inperatores, nec pareri poterit a milite, cum diuersa iubeantur, nec ab iis ipsis unitas optineri, cum sibi quisque pro moribus consulat. ### English translation (Claude) If there are many kings in a swarm of bees, they will perish or be scattered, “while discord comes upon the kings with great commotion”; if there are several leaders in a herd, they will fight until one prevails; if many commanders in an army, neither can the soldier obey, since different things are commanded, nor can unity be kept among the commanders themselves, since each consults his own interest according to his character. ### Extrabiblical texts - Virgil, Georg. 4.68 (Virgil): quotation, high confidence ### Translation notes - The quotation is Virgil, Georg. 4.68. ### Citation (SBL) Lactantius, Epit. 2.4 (CSEL 19:677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-4). ## Epitome of the Divine Institutes 2.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-5 - Source: CSEL 19:677 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world needs one founder and governor. ### Latin text sic in hac mundi re publica nisi unus fuisset moderator, qui et conditor, aut soluta fuisset omnis haec moles aut ne condi quidem omnino potuisset. ### English translation (Claude) So in this commonwealth of the world, unless there had been one governor, who was also the founder, either this whole mass would have been dissolved or it could not have been founded at all. ### Citation (SBL) Lactantius, Epit. 2.5 (CSEL 19:677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-5). ## Epitome of the Divine Institutes 2.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-6 - Source: CSEL 19:677 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many gods with divided powers could not be almighty. ### Latin text praeterea in multis non potest esse totum, cum singuli sua officia, suas optineant potestates. nullus igitur eorum poterit omnipotens nuncupari, quod est uerum cognomentum dei, quoniam id solum poterit, quod in ipso est, quod autem in aliis, nec audebit attingere. ### English translation (Claude) Moreover, among many the whole cannot exist, since each holds his own offices and his own powers. None of them, therefore, could be called almighty, which is the true title of God, since he will be able to do only what is in himself, and will not even dare to touch what is in others. ### Citation (SBL) Lactantius, Epit. 2.6 (CSEL 19:677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-6). ## Epitome of the Divine Institutes 2.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-7 - Source: CSEL 19:677–678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each pagan god has only a limited domain. ### Latin text non Vulcanus sibi aquam uindicabit aut Neptunus ignem, non Ceres artium peritiam nec Minerua frugum, non arma Mercurius nec Mars lyram, non Iuppiter medicinam nec Asclepius fulmen: facilius illut ab alio iactum suscipiet quam ipse torquebit. ### English translation (Claude) Vulcan will not claim water for himself, nor Neptune fire; nor Ceres skill in the arts, nor Minerva crops; nor Mercury arms, nor Mars the lyre; nor Jupiter medicine, nor Asclepius the thunderbolt: he would more easily be struck by it when thrown by another than hurl it himself. ### Translation notes - Asclepius was said to have been killed by Jupiter's thunderbolt. ### Citation (SBL) Lactantius, Epit. 2.7 (CSEL 19:677–678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-7). ## Epitome of the Divine Institutes 2.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-8 - Source: CSEL 19:678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is the one who can do all, not those with partial powers. ### Latin text si ergo singuli non possunt omnia, minus habent uirium, minus potestatis: is autem deus putandus est qui potest totum, quam qui de toto minimum. ### English translation (Claude) If, then, individual gods cannot do everything, they have less strength, less power; and he must be thought God who can do the whole, rather than one who can do the least part of the whole. ### Citation (SBL) Lactantius, Epit. 2.8 (CSEL 19:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-2-8). ## Epitome of the Divine Institutes 3.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-1 - Source: CSEL 19:678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is one God, perfect, eternal, beyond human thought and speech. ### Latin text Unus igitur deus est, perfectus aeternus, incorruptibilis inpassibilis, nulli rei potestatiue subiectus, ipse omnia possidens, omnia regens, quem nec aestimare sensu ualeat humana mens nec eloqui lingua mortalis. sublimior enim ac maior est quam ut possit aut cogitatione hominis aut sermone conprehendi. ### English translation (Claude) There is therefore one God, perfect, eternal, incorruptible, impassible, subject to the power of nothing, himself possessing all things, ruling all things, whom neither the human mind can estimate by perception nor mortal tongue declare. For he is higher and greater than can be grasped either by human thought or speech. ### Citation (SBL) Lactantius, Epit. 3.1 (CSEL 19:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-1). ## Epitome of the Divine Institutes 3.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-2 - Source: CSEL 19:678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Besides the prophets, poets, philosophers, and seers testify to one God. ### Latin text denique, ut taceam de prophetis unius dei praedicatoribus, poetae quoque et philosophi et uates testimonium singulari deo perhibent. ### English translation (Claude) In short, to say nothing of the prophets, the preachers of one God, the poets too and the philosophers and the seers bear witness to the one God. ### Citation (SBL) Lactantius, Epit. 3.2 (CSEL 19:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-2). ## Epitome of the Divine Institutes 3.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-3 - Source: CSEL 19:678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus spoke of a first God who made heaven, sun, earth, and sea. ### Latin text Orpheus principalem deum dicit, qui caelum solemque cum ceteris astris, qui terram, qui maria condiderit. ### English translation (Claude) Orpheus speaks of a principal God who founded the heaven and the sun with the other stars, the earth, and the seas. ### Extrabiblical texts - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): allusion, medium confidence ### Translation notes - The reference is to the Orphic poems. ### Citation (SBL) Lactantius, Epit. 3.3 (CSEL 19:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-3). ## Epitome of the Divine Institutes 3.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-4 - Source: CSEL 19:678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virgil calls the highest God a spirit or mind that animates the world. ### Latin text item noster Maro summum deum modo spiritum, modo mentem nuncupat eamque uelut membris infusam totius mundi corpus agitare; item deum per profunda caeli, per tractus maris terrarumque discurrere atque ab eo uniuersas animantes trahere uitam. ### English translation (Claude) Likewise our Maro calls the highest God now spirit, now mind, and says that it, as though poured into its members, moves the body of the whole world; likewise that God runs through the depths of heaven, the tracts of sea and lands, and that from him all living creatures draw life. ### Extrabiblical texts - Virgil, Aen. 6.724–727 (Virgil): allusion, high confidence - Virgil, Georg. 4.221–225 (Virgil): allusion, high confidence ### Translation notes - The allusions are Virgil, Aen. 6.724–727 and Georg. 4.221–225. ### Citation (SBL) Lactantius, Epit. 3.4 (CSEL 19:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-4). ## Epitome of the Divine Institutes 3.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-5 - Source: CSEL 19:678 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ovid also names God as the world's maker. ### Latin text ne Ouidius quidem ignorauit a deo instructum esse mundum: quem interdum opificem rerum, interdum mundi fabricatorem uocat. ### English translation (Claude) Not even Ovid was ignorant that the world was set in order by God: he calls him sometimes the maker of things, sometimes the builder of the world. ### Extrabiblical texts - Ovid, Metam. 1.57, 79 (Ovid): allusion, high confidence ### Translation notes - Ovid, Metam. 1.57 (mundi fabricator) and 1.79 (opifex rerum). ### Citation (SBL) Lactantius, Epit. 3.5 (CSEL 19:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-3-5). ## Epitome of the Divine Institutes 4.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-1 - Source: CSEL 19:678–679 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato taught one God who ordered the world. ### Latin text Sed ueniamus ad philosophos, quorum certior habetur auctoritas quam poetarum. (Plato) monarchian adserit unum deum dicens, a quo sit mundus instructus (et) mirabili ratione perfectus. ### English translation (Claude) But let us come to the philosophers, whose authority is held to be more certain than that of the poets. Plato asserts a monarchy, speaking of one God by whom the world was set in order and perfected with wonderful reason. ### Extrabiblical texts - Plato, Tim. 28c–30b (Plato (works)): allusion, medium confidence ### Translation notes - The allusion is to Plato's Timaeus. “Plato” and “and” are the editor's supplements. ### Citation (SBL) Lactantius, Epit. 4.1 (CSEL 19:678–679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-1). ## Epitome of the Divine Institutes 4.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-2 - Source: CSEL 19:679 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle and Antisthenes also taught one ruling God. ### Latin text Aristoteles auditor eius unam esse mentem quae mundo praesideat, confitetur. Antisthenes unum esse dicit naturalem deum, totius summae gubernatorem. ### English translation (Claude) Aristotle, his pupil, confesses that there is one mind which presides over the world. Antisthenes says that there is one natural God, the governor of the whole universe. ### Extrabiblical texts - Aristotle (Aristotle (works)): allusion, low confidence ### Translation notes - Antisthenes' saying is known through Cicero, Nat. d. 1.32. ### Citation (SBL) Lactantius, Epit. 4.2 (CSEL 19:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-2). ## Epitome of the Divine Institutes 4.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-3 - Source: CSEL 19:679 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many Greek and Roman philosophers affirmed one highest God who rules the world. ### Latin text longum est recensere quae de summo deo uel Thales uel Pythagoras et Anaximenes antea uel postmodum Stoici, Cleanthes et Chrysippus et Zenon, uel nostrorum Seneca Stoicos secutus et ipse Tullius praedicauerint, cum hi omnes et quid sit deus definire temptauerint et ab eo solo regi mundum adfirmauerint nec ulli subiectum esse naturae, cum ab ipso sit omnis natura generata. ### English translation (Claude) It would take long to review what either Thales or Pythagoras and Anaximenes earlier, or afterwards the Stoics, Cleanthes and Chrysippus and Zeno, or among our own writers Seneca, following the Stoics, and Tully himself have proclaimed about the highest God, since all these have both tried to define what God is and affirmed that the world is ruled by him alone and that he is subject to no nature, since all nature has been generated by him. ### Extrabiblical texts - Cicero (Cicero): allusion, medium confidence - Seneca (Seneca): allusion, medium confidence ### Translation notes - “Tully” is Cicero. ### Citation (SBL) Lactantius, Epit. 4.3 (CSEL 19:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-3). ## Epitome of the Divine Institutes 4.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-4 - Source: CSEL 19:679 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes Trismegistus praised the one God as nameless, unbegotten Lord and Father. ### Latin text Hermes, qui ob uirtutem multarumque artium scientiam Trismegistus meruit nominari, qui et doctrina et uetustate philosophos antecessit quique aput Aegyptios ut deus colitur, maiestatem dei singularis infinitis adserens laudibus dominum et patrem nuncupat eumque esse sine nomine, quod proprio uocabulo non indigeat, quia solus sit, nec habere ullos parentes, quia ex se et per se ipse sit. ### English translation (Claude) Hermes, who for his virtue and his knowledge of many arts deserved to be named Trismegistus, who surpassed the philosophers both in learning and in antiquity, and who is worshipped among the Egyptians as a god, asserting the majesty of the one God with infinite praises, calls him lord and father, and says that he is without a name, because he needs no proper name, since he is alone; and that he has no parents, because he exists from himself and through himself. ### Extrabiblical texts - Corp. herm. (Hermetic writings): allusion, high confidence ### Translation notes - Lactantius, like many early writers, took the Hermetic writings to be very ancient; modern scholarship dates them to the early centuries AD. ### Citation (SBL) Lactantius, Epit. 4.4 (CSEL 19:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-4). ## Epitome of the Divine Institutes 4.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-5 - Source: CSEL 19:679 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes wrote that God is hard to understand and impossible to describe. ### Latin text huius ad filium scribentis exordium tale est: deum quidem intellegere difficile est, eloqui uero inpossibile, etiam cui intellegere possibile est: perfectum enim ab inperfecto, inuisibile a uisibili non potest conprehendi. ### English translation (Claude) The opening of his letter to his son runs thus: “To understand God is difficult, and to speak of him impossible, even for one to whom understanding is possible; for the perfect cannot be comprehended by the imperfect, nor the invisible by the visible.” ### Extrabiblical texts - Corp. herm. (Hermetic writings): quotation, high confidence ### Translation notes - A Hermetic fragment (Stobaeus, Anth. 1.1.29a = Hermetic fragment 1), cf. Plato, Tim. 28c. ### Citation (SBL) Lactantius, Epit. 4.5 (CSEL 19:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-4-5). ## Epitome of the Divine Institutes 5.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-1 - Source: CSEL 19:679–680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Varro lists ten Sibyls. ### Latin text Superest de uatibus dicere. Varro decem Sibyllas fuisse tradit: primam de Persis, secundam Libyssam, tertiam Delphida, quartam Cimmeriam, quintam Erythraeam, sextam Samiam, septimam Cumanam, octauam Hellespontiam, nonam Phrygiam, decimam Tiburtem, cui sit nomen Albunea. ### English translation (Claude) It remains to speak of the seers. Varro records that there were ten Sibyls: the first from the Persians, the second the Libyan, the third the Delphic, the fourth the Cimmerian, the fifth the Erythraean, the sixth the Samian, the seventh the Cumaean, the eighth the Hellespontine, the ninth the Phrygian, the tenth the Tiburtine, whose name is Albunea. ### Extrabiblical texts - Varro (Varro): allusion, high confidence ### Translation notes - From Varro's lost Antiquities of Divine Things; the list is given more fully in Div. inst. 1.6. ### Citation (SBL) Lactantius, Epit. 5.1 (CSEL 19:679–680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-1). ## Epitome of the Divine Institutes 5.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-2 - Source: CSEL 19:680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most Sibylline books circulate under one name; the Erythraean signed hers. ### Latin text ex his omnibus Cumanae solius tres esse libros, qui Romanorum fata contineant et habeantur arcani, ceterarum autem fere omnium singulos extare haberique uulgo, sed eos Sibyllinos uelut uno nomine inscribi, nisi quod Erythraea, quae Troici belli temporibus fuisse perhibetur, nomen suum uerum posuit in libro; aliarum confusi sunt. ### English translation (Claude) Of all these, only the Cumaean's three books exist, which contain the fates of the Romans and are kept secret; but of almost all the others single books survive and are commonly held, yet they are titled under one name, “Sibylline,” except that the Erythraean, who is said to have lived in the times of the Trojan war, put her true name in her book; those of the others are mixed together. ### Extrabiblical texts - Varro (Varro): allusion, high confidence ### Citation (SBL) Lactantius, Epit. 5.2 (CSEL 19:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-2). ## Epitome of the Divine Institutes 5.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-3 - Source: CSEL 19:680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sibyls testify that there is one self-existent God who alone should be worshipped. ### Latin text hae omnes de quibus dixi Sibyllae praeter Cymaeam, quam legi nisi a quindecimuiris non licet, unum deum esse testantur, principem conditorem parentem, non ab ullo generatum, sed a se ipso satum, qui et fuerit a saeculis et sit futurus in saecula, et idcirco solus coli debeat, solus timeri, solus a cunctis uiuentibus honorari. ### English translation (Claude) All these Sibyls I have spoken of, except the Cumaean, whom only the Board of Fifteen may read, testify that there is one God, the chief, the founder, the parent, begotten by none but sprung from himself, who has been from the ages and will be to the ages, and who therefore alone ought to be worshipped, alone feared, alone honoured by all living beings. ### Extrabiblical texts - Sib. Or. frag. 1 (Sibylline Oracles): allusion, high confidence ### Translation notes - Compare Sibylline Oracles, fragments 1 and 3 (preserved by Theophilus and Lactantius). ### Citation (SBL) Lactantius, Epit. 5.3 (CSEL 19:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-3). ## Epitome of the Divine Institutes 5.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-4 - Source: CSEL 19:680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sibyls' texts are omitted here; the reader is referred to the full work. ### Latin text quarum testimonia quia breuiare non poteram, praetermisi: quae si desideras, ad ipsos tibi libros reuertendum est. nunc reliqua persequamur. ### English translation (Claude) Since I could not shorten their testimonies, I have omitted them; if you want them, you must go back to the books themselves. Now let us pursue the rest. ### Citation (SBL) Lactantius, Epit. 5.4 (CSEL 19:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-5-4). ## Epitome of the Divine Institutes 6.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-1 - Source: CSEL 19:680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All these witnesses show that one power rules the world. ### Latin text Haec igitur tot ac tanta testimonia liquido perdocent unum esse regimen in mundo, unam potestatem, cuius nec origo excogitari nec uis enarrari potest. ### English translation (Claude) These many and great testimonies, then, clearly teach that there is one government in the world, one power, whose origin cannot be conceived nor its might described. ### Citation (SBL) Lactantius, Epit. 6.1 (CSEL 19:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-1). ## Epitome of the Divine Institutes 6.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-2 - Source: CSEL 19:680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods born of intercourse are absurd, since sex exists only to preserve mortal kinds. ### Latin text stulti ergo, qui de concubitu natos putant deos esse [se], cum ipsi sexus et corporum copulatio idcirco mortalibus a deo data sint, ut per subolis successionem genus omne seruetur. ### English translation (Claude) Foolish, then, are those who think that gods are born of intercourse, since sex itself and the union of bodies were given to mortals by God so that every kind may be preserved through the succession of offspring. ### Translation notes - The edition brackets “se” as spurious; it is left out. ### Citation (SBL) Lactantius, Epit. 6.2 (CSEL 19:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-2). ## Epitome of the Divine Institutes 6.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-3 - Source: CSEL 19:680 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Immortals need neither sex nor offspring. ### Latin text inmortalibus uero quid opus est aut sexu aut successione, quos nec uoluptas nec interitus attingit? ### English translation (Claude) But what need have immortals of either sex or succession, whom neither pleasure nor death touches? ### Citation (SBL) Lactantius, Epit. 6.3 (CSEL 19:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-3). ## Epitome of the Divine Institutes 6.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-4 - Source: CSEL 19:680–681 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagan gods were mortal kings deified after death for their benefits to mankind. ### Latin text illi ergo qui dii putantur, quoniam et genitos esse tamquam homines et procreasse constat, mortales utique fuerunt, sed dii crediti sunt, quod cum essent reges magni ac potentes, ob ea beneficia quae in homines contulerant, diuinos post obitum honores consequi meruerunt positisque templis atque simulacris memoria eorum tamquam inmortalium retenta est atque celebrata. ### English translation (Claude) Those, then, who are thought to be gods, since it is agreed that they were both born like human beings and begot children, were certainly mortal; but they were believed to be gods because, being great and powerful kings, they deserved for the benefits they had conferred on mankind to obtain divine honours after death, and, temples and images being set up, their memory was retained and celebrated as if of immortals. ### Translation notes - This is the theory of Euhemerus, discussed below (13.2). ### Citation (SBL) Lactantius, Epit. 6.4 (CSEL 19:680–681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-6-4). ## Epitome of the Divine Institutes 7.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-1 - Source: CSEL 19:681 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The recorded deeds of the gods show they were human. ### Latin text Sed cum sit omnibus fere gentibus persuasum deos esse, res tamen eorum gestae, quas tam poetae quam historici tradiderunt, homines fuisse declarant. ### English translation (Claude) But although almost all nations are persuaded that there are gods, yet their deeds, which both poets and historians have handed down, declare that they were human beings. ### Citation (SBL) Lactantius, Epit. 7.1 (CSEL 19:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-1). ## Epitome of the Divine Institutes 7.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-2 - Source: CSEL 19:681 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hercules lived at a known time, about 1,500 years ago. ### Latin text Hercules per quae tempora fuerit, quis ignorat, cum idem et inter Argonautas nauigauerit et expugnata Troia Laomedontem Priami patrem ob periurium interfecerit? ab eo tempore paulo amplius quam mille et quingenti computantur anni. ### English translation (Claude) Who does not know in what times Hercules lived, since he both sailed among the Argonauts and, after Troy was stormed, killed Laomedon, the father of Priam, for his perjury? From that time a little more than fifteen hundred years are counted. ### Citation (SBL) Lactantius, Epit. 7.2 (CSEL 19:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-2). ## Epitome of the Divine Institutes 7.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-3 - Source: CSEL 19:681 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hercules was born of adultery and was himself lustful. ### Latin text hic ne natus quidem honeste traditur, sed Alcimenae adulterio genitus; et ipse uitiis genitoris addictus nec feminis umquam nec maribus abstinuit orbemque totum non tam gloriae quam libidinis causa nec tantum ad necandas beluas quantum ad serendos liberos peragrauit. ### English translation (Claude) He is not even said to have been honourably born, but begotten in adultery with Alcmena; and he himself, given over to his father's vices, never abstained from women or from males, and he travelled over the whole world not so much for glory as for lust, not so much to kill wild beasts as to beget children. ### Citation (SBL) Lactantius, Epit. 7.3 (CSEL 19:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-3). ## Epitome of the Divine Institutes 7.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-4 - Source: CSEL 19:681 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hercules was humiliated by Omphale and in madness killed his family. ### Latin text cumque esset inuictus, ab una tamen Omphale triumphatus est, cui claua et spolio leonis tradito indutus ipse feminea ueste atque ad pedes mulieris abiectus pensa quae faceret accepit. idem postea instinctu furoris elatus paruos liberos et uxorem Megaram trucidauit. ### English translation (Claude) And though he was unconquered, he was nevertheless triumphed over by one woman, Omphale; having handed over to her his club and lion's skin, he himself, dressed in woman's clothing and thrown down at the woman's feet, received wool to spin. The same man later, carried away by a fit of madness, slaughtered his little children and his wife Megara. ### Citation (SBL) Lactantius, Epit. 7.4 (CSEL 19:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-4). ## Epitome of the Divine Institutes 7.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-5 - Source: CSEL 19:681 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hercules burned himself to death; his life shows he was a man, not a god. ### Latin text postremo sumpta Deianirae coniugis ueste, cum difflueret ulceribus, doloris inpatiens rogum sibi in Oetaeo monte construxit eoque se uiuum cremauit. sic efficitur ut etiamsi ob uirtutem deus credi potuisset, ob haec tamen homo fuisse credatur. ### English translation (Claude) Finally, having put on the robe of his wife Deianira, when he was dissolving with sores, unable to bear the pain he built himself a pyre on Mount Oeta and burned himself alive on it. So it follows that, even if he could have been believed a god for his valour, for these things he must be believed to have been a man. ### Citation (SBL) Lactantius, Epit. 7.5 (CSEL 19:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-7-5). ## Epitome of the Divine Institutes 8.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-1 - Source: CSEL 19:681–682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aesculapius was a foundling of uncertain birth. ### Latin text Aesculapium Tarquitius tradit ex incertis parentibus natum et ob id expositum atque a uenatoribus collectum, caninis uberibus educatum, Chironi in disciplinam datum. ### English translation (Claude) Tarquitius records that Aesculapius was born of uncertain parents and for that reason exposed, picked up by hunters, nursed at a dog's teats, and given to Chiron to be trained. ### Translation notes - Tarquitius Priscus, a Roman writer on Etruscan lore. ### Citation (SBL) Lactantius, Epit. 8.1 (CSEL 19:681–682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-1). ## Epitome of the Divine Institutes 8.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-2 - Source: CSEL 19:682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aesculapius died by lightning and was buried; Apollo served as a herdsman and mourned a boy he killed. ### Latin text hic Epidauri moratus est, Cynosuris, ut Cicero ait, sepultus, cum esset ictu fulminis interemptus. Apollo autem pater eius non dedignatus est alienum gregem pascere, ut acciperet uxorem; et dilectum puerum cum peremisset inprudens, gemitus suos inscripsit in flore. ### English translation (Claude) He lived at Epidaurus and, as Cicero says, was buried at Cynosura, having been killed by a stroke of lightning. And Apollo his father did not disdain to feed another man's flock in order to get a wife; and having unwittingly killed a beloved boy, he inscribed his groans on a flower. ### Extrabiblical texts - Cicero, Nat. d. 3.57 (Cicero): allusion, high confidence ### Translation notes - Cicero, Nat. d. 3.57. The boy is Hyacinthus, whose flower was said to bear the letters AI AI. ### Citation (SBL) Lactantius, Epit. 8.2 (CSEL 19:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-2). ## Epitome of the Divine Institutes 8.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-3 - Source: CSEL 19:682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mars was caught in adultery; Castor and Pollux, bride-thieves, died and were buried, as Homer says. ### Latin text Marti uiro fortissimo adulterii crimen non defuit, siquidem catenis cum adultera uinctus spectaculo fuit. Castor et Pollux alienas sponsas non inpune rapuerunt, quos Homerus non poetica, sed simplici fide mortuos sepultosque testatur. ### English translation (Claude) Mars, a most valiant man, was not free from the charge of adultery, since he was bound in chains with the adulteress and made a spectacle. Castor and Pollux carried off other men's brides, not without punishment; Homer testifies, not with poetic but with plain faith, that they were dead and buried. ### Extrabiblical texts - Homer, Od. 8.266–366 (Homer, Odyssey): allusion, high confidence - Homer, Il. 3.243–244 (Homer, Iliad): allusion, high confidence ### Translation notes - Mars and Venus: Homer, Od. 8.266–366. Castor and Pollux: Homer, Il. 3.243–244. ### Citation (SBL) Lactantius, Epit. 8.3 (CSEL 19:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-3). ## Epitome of the Divine Institutes 8.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-4 - Source: CSEL 19:682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercury was deified for inventing the lyre and wrestling. ### Latin text Mercurius, qui de stupro Veneris genuit androgynum, deus esse meruit, quia lyram repperit et palaestram. ### English translation (Claude) Mercury, who by an illicit union with Venus begot the hermaphrodite, deserved to be a god because he invented the lyre and the wrestling school. ### Citation (SBL) Lactantius, Epit. 8.4 (CSEL 19:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-4). ## Epitome of the Divine Institutes 8.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-5 - Source: CSEL 19:682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bacchus married the abandoned Ariadne and placed her crown among the stars. ### Latin text Liber pater debellata India uictor cum Cretam forte uenisset, Ariadnain conspexit in litore, quam Theseus et uiolauerat et reliquerat. tum amore inflammatus eam sibi in coniugium sociauit et coronam eius, ut poetae ferunt, inter astra signauit. ### English translation (Claude) Father Liber, having conquered India, when as victor he happened to come to Crete, saw Ariadne on the shore, whom Theseus had both violated and abandoned. Then, inflamed with love, he joined her to himself in marriage and, as the poets say, set her crown among the stars. ### Citation (SBL) Lactantius, Epit. 8.5 (CSEL 19:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-5). ## Epitome of the Divine Institutes 8.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-6 - Source: CSEL 19:682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Great Mother castrated her faithless young lover, hence her eunuch priests. ### Latin text Mater ipsa post fugam et obitum uiri cum in Phrygia moraretur, uidua et anus formonsum adulescentem in deliciis habuit et quia fidem non praestiterat, ademptis genitalibus effeminauit. ideo etiam nunc Gallis sacerdotibus gaudet. ### English translation (Claude) The Mother herself, after the flight and death of her husband, while she was staying in Phrygia, a widow and an old woman, kept a handsome young man as her favourite, and because he did not keep faith she castrated him and made him effeminate. For this reason she delights even now in Galli as priests. ### Translation notes - The story of Cybele and Attis. ### Citation (SBL) Lactantius, Epit. 8.6 (CSEL 19:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-8-6). ## Epitome of the Divine Institutes 9.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-9-1 - Source: CSEL 19:682 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The goddesses conceived through immorality; Venus invented prostitution. ### Latin text Ceres unde Proserpinam nisi de stupro genuit? unde Latona geminos nisi ex crimine? Venus deorum et hominum libidinibus exposita cum regnaret in Cypro, artem meretriciam repperit ac mulieribus imperauit ut quaestum facerent, ne sola esset infamis. ### English translation (Claude) From what but illicit intercourse did Ceres bear Proserpina? From what but a crime did Latona bear her twins? Venus, exposed to the lusts of gods and men, when she reigned in Cyprus invented the harlot's trade and ordered women to make money by it, so that she alone might not be infamous. ### Citation (SBL) Lactantius, Epit. 9.1 (CSEL 19:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-9-1). ## Epitome of the Divine Institutes 9.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-9-2 - Source: CSEL 19:682–683 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the virgin goddesses' chastity is doubtful, as the birth of Erichthonius shows. ### Latin text ipsae illae uirgines Minerua et Diana num castae? unde igitur prosiliuit Erichthonius? num in terram Vulcanus effudit et inde homo tamquam fungus enatus est? ### English translation (Claude) Those very virgins, Minerva and Diana, were they chaste? From where, then, did Erichthonius spring? Did Vulcan pour his seed on the earth, and from it a man sprang up like a mushroom? ### Citation (SBL) Lactantius, Epit. 9.2 (CSEL 19:682–683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-9-2). ## Epitome of the Divine Institutes 9.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-9-3 - Source: CSEL 19:683 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diana's hiding of Hippolytus suggests unchastity. ### Latin text aut illa cur Hippolytum uel ad secretas sedes uel ad mulierem relegauit, ubi solus inter ignota nemora exigeret aetatem et iam mutato nomine Virbius uocaretur? quid haec significant nisi incestum; quod poetae non audent confiteri? ### English translation (Claude) Or why did Diana banish Hippolytus to a secret dwelling, or to a woman, where he might spend his life alone among unknown groves and, his name now changed, be called Virbius? What do these things signify but unchastity, which the poets do not dare to confess? ### Citation (SBL) Lactantius, Epit. 9.3 (CSEL 19:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-9-3). ## Epitome of the Divine Institutes 10.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-1 - Source: CSEL 19:683 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jupiter overthrew his father and was given to every lust. ### Latin text Horum autem omnium rex et pater Iuppiter, quem tenere in caelo summam credunt potestatem, quid habuit pietatis, qui Saturnum patrem regno expulit et armis fugientem persecutus est? quid continentiae, qui omnia libidinum genera exercuit? ### English translation (Claude) But Jupiter, the king and father of all these, whom they believe holds supreme power in heaven, what piety did he have, who drove his father Saturn from the kingdom and pursued him in arms as he fled? What self-control, who practised every kind of lust? ### Citation (SBL) Lactantius, Epit. 10.1 (CSEL 19:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-1). ## Epitome of the Divine Institutes 10.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-2 - Source: CSEL 19:683 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jupiter committed adultery, seized Ganymede, and violated countless virgins. ### Latin text nam idem Alcimenam Ledamque summis uiris nuptas adulterio fecit infames, idem pulcritudine pueri captus uenantem ac uirilia meditantem ad femineos usus uiolenter abripuit. quid uirginum stupra commemorem, quarum multitudo quanta fuerit, filiorum numerus ostendit? ### English translation (Claude) For the same god disgraced by adultery Alcmena and Leda, the wives of eminent men; the same, captivated by the beauty of a boy, carried him off violently for womanish uses while he was hunting and thinking of manly things. Why should I recount the violation of virgins, whose great multitude is shown by the number of his sons? ### Citation (SBL) Lactantius, Epit. 10.2 (CSEL 19:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-2). ## Epitome of the Divine Institutes 10.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-3 - Source: CSEL 19:683 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jupiter avoided Thetis for fear of a greater son, showing he was not all-powerful. ### Latin text in una tamen Thetide abstinentior fuit. erat enim praedictum quod is quem paritura esset, maior patre suo futurus esset. pugnauit ergo cum amore, ne quis se maior nasceretur. sciebat ergo se non esse perfectae uirtutis magnitudinis potestatis, qui quod ipse patri fecerat timuit. ### English translation (Claude) In the case of Thetis alone, however, he was more restrained. For it had been foretold that the son she would bear would be greater than his father. So he fought against his love, lest someone greater than himself be born. He knew, then, that he was not of perfect virtue, greatness, and power, since he feared what he himself had done to his father. ### Citation (SBL) Lactantius, Epit. 10.3 (CSEL 19:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-3). ## Epitome of the Divine Institutes 10.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-4 - Source: CSEL 19:683 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jupiter cannot be “Best and Greatest” when he sinned and feared a greater. ### Latin text cur igitur Optimus Maximus nominatur, cum se et peccatis contaminauerit, quod est iniusti ac mali, et maiorem timuerit, quod est inbecilli ac minoris? ### English translation (Claude) Why then is he called Best and Greatest, when he both defiled himself with sins, which belongs to the unjust and evil, and feared a greater one, which belongs to the weak and lesser? ### Citation (SBL) Lactantius, Epit. 10.4 (CSEL 19:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-10-4). ## Epitome of the Divine Institutes 11.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-1 - Source: CSEL 19:683–684 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets do not invent everything but veil real events in figures. ### Latin text Sed dicet aliquis ficta haec esse a poetis. non est hoc poeticum sic fingere, ut totum mentiare, sed ut ea quae gesta sunt figura et quasi uelamine aliquo uersicolore praeteias. hunc habet poetica licentia modum, non ut totum fingat, quod est mendacis et inepti, sed ut aliquid cum ratione commutet. ### English translation (Claude) But someone will say that these things were invented by the poets. It is not the poet's way to invent so as to make up the whole thing, but to cover over events with a figure and, as it were, with a many-coloured veil. Poetic licence has this limit: not to invent the whole, which belongs to a liar and a fool, but to change something with reason. ### Citation (SBL) Lactantius, Epit. 11.1 (CSEL 19:683–684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-1). ## Epitome of the Divine Institutes 11.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-2 - Source: CSEL 19:684 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The golden shower means bribery with gold; the eagle that took Ganymede must also be explained. ### Latin text in imbrem se aureum uertisse dixerunt (Iouem), ut Danaen falleret: quis est imber aureus? utique aurei nummi, quorum magnam copiam offerens et in sinum infundens fragilitatem uirginalis animi hac mercede corrupit. sic et imbrem ferreum dicunt, cum uolunt multitudinem significare telorum. Catamitum in aquila rapuit: quae est aquila? ### English translation (Claude) They said that Jupiter turned himself into a golden shower to deceive Danae. What is the golden shower? Surely gold coins, by offering a great quantity of which and pouring them into her lap he corrupted the frailty of a maiden's mind with this payment. So too they speak of an iron shower when they want to signify a multitude of weapons. He carried off Catamitus on an eagle: what is the eagle? ### Translation notes - Catamitus is the Latin name of Ganymede. ### Citation (SBL) Lactantius, Epit. 11.2 (CSEL 19:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-2). ## Epitome of the Divine Institutes 11.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-3 - Source: CSEL 19:684 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eagle was a legion; the bull that carried Europa was a ship. ### Latin text legio scilicet, quoniam figura huius animalis insigne legionis est. Europam transuexit in tauro: quis est taurus? utique nauis, quae tutelam habuit tauri (in) specie figuratam. ### English translation (Claude) A legion, of course, since the figure of this creature is the standard of a legion. He carried Europa across on a bull: what is the bull? Surely a ship, which had a bull depicted as its figurehead. ### Citation (SBL) Lactantius, Epit. 11.3 (CSEL 19:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-3). ## Epitome of the Divine Institutes 11.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-4 - Source: CSEL 19:684 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Io fled in a ship shaped like a cow and became Isis in Egypt. ### Latin text sic Inachi filia non utique bos facta transnauit, sed eiusmodi nauigio iram Iunonis effugit, quod habebat bouis formam. denique cum in Aegyptum delata esset, Isis est facta, cuius nauigium certo quodam die in memoriam fugae celebratur. ### English translation (Claude) So the daughter of Inachus did not swim across as a cow, but escaped Juno's anger in a ship of that kind, which had the form of a cow. Finally, when she had been carried into Egypt, she became Isis, whose ship is celebrated on a certain day in memory of her flight. ### Citation (SBL) Lactantius, Epit. 11.4 (CSEL 19:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-11-4). ## Epitome of the Divine Institutes 12.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-12-1 - Source: CSEL 19:684 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets clothed true events in divine colouring, as with the gods' kingdoms. ### Latin text Vides ergo non omnia poetas confinxisse, set quaedam praefigurasse, ut cum uera dicerent, aliquid tamen numinis adderent iis quos deos esse dicebant, sicut etiam de regnis. ### English translation (Claude) You see, then, that the poets did not make up everything, but prefigured some things, so that while speaking the truth they still added something of divinity to those they called gods, as also concerning their kingdoms. ### Citation (SBL) Lactantius, Epit. 12.1 (CSEL 19:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-12-1). ## Epitome of the Divine Institutes 12.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-12-2 - Source: CSEL 19:684 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The division of heaven, underworld, and sea among the gods refers to earthly territories. ### Latin text cum enim dicunt Iouem caeli regnum sorte tenuisse, aut Olympum montem significant, in quo Saturnum et Iouem postmodum habitasse ueteres historiae produnt, aut partem Orientis, quae sit quasi superior, quod inde lux nascitur, Occidentis autem uelut inferior, et ideo Plutonem inferos esse sortitum; mare uero cessisse Neptuno, quod oram maritimam cum omnibus insulis optinuerit. ### English translation (Claude) For when they say that Jupiter obtained the kingdom of heaven by lot, they mean either Mount Olympus, on which ancient histories report that Saturn and Jupiter later lived, or the part of the East, which is as it were higher because the light rises there, while the West is as it were lower, and therefore Pluto obtained the lower world; and the sea fell to Neptune because he held the coastland with all the islands. ### Citation (SBL) Lactantius, Epit. 12.2 (CSEL 19:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-12-2). ## Epitome of the Divine Institutes 12.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-12-3 - Source: CSEL 19:684–685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who call the poets liars still worship gods in male and female forms, agreeing with them. ### Latin text multa sic poetae colorant. quod qui nesciunt, tamquam mendaces eos arguunt, uerbo dumtaxat: nam re quidem credunt, quoniam deorum simulacra sic fingunt, ut cum mares ac feminas faciant et alios coniuges, alios parentes, alios liberos fateantur, poetis utique adsentiant: haec enim sine coitu et generatione esse non possunt. ### English translation (Claude) Many things the poets colour in this way. Those who do not know this accuse them of lying, but only in word; for in fact they believe them, since they so fashion the images of the gods that, when they make male and female and acknowledge some as spouses, some as parents, some as children, they surely agree with the poets: for these things cannot exist without intercourse and generation. ### Citation (SBL) Lactantius, Epit. 12.3 (CSEL 19:684–685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-12-3). ## Epitome of the Divine Institutes 13.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-1 - Source: CSEL 19:685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He turns from poetry to history. ### Latin text Sed omittamus sane poetas: ad historiam ueniamus, quae simul et rerum fide et temporum nititur uetustate. ### English translation (Claude) But let us leave the poets aside: let us come to history, which rests both on the reliability of facts and on the antiquity of times. ### Citation (SBL) Lactantius, Epit. 13.1 (CSEL 19:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-1). ## Epitome of the Divine Institutes 13.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-2 - Source: CSEL 19:685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus compiled the human histories of the gods from temple inscriptions. ### Latin text Euhemerus fuit Messenius, antiquissimus scriptor, qui de sacris inscriptionibus ueterum templorum et originem Iouis et res gestas omnemque progeniem collegit; item ceterorum deorum parentes patrias actus imperia obitus, sepulcra etiam persecutus est. ### English translation (Claude) Euhemerus of Messene was a very ancient writer who collected from the sacred inscriptions of old temples both the origin of Jupiter and his deeds and all his offspring; he likewise traced the parents, homelands, acts, reigns, deaths, and even the tombs of the other gods. ### Extrabiblical texts - Ennius (Ennius): allusion, high confidence ### Translation notes - Euhemerus of Messene (ca. 300 BC), whose Sacred History presented the gods as deified kings. ### Citation (SBL) Lactantius, Epit. 13.2 (CSEL 19:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-2). ## Epitome of the Divine Institutes 13.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-3 - Source: CSEL 19:685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ennius translated Euhemerus into Latin. ### Latin text quam historiam uertit Ennius in Latinam (linguam), cuius haec uerba sunt: haec, ut scripta sunt, Iouis fratrumque eius stirps atque cognatio: in hunc modum nobis ex sacra scriptione traditum est. ### English translation (Claude) Ennius translated this history into Latin; these are his words: “These, as they are written, are the stock and kinship of Jupiter and his brothers: in this manner it has been handed down to us from the sacred writing.” ### Extrabiblical texts - Ennius (Ennius): quotation, high confidence ### Translation notes - Ennius, Euhemerus (Sacra Historia), fragment. “language” is the editor's supplement. ### Citation (SBL) Lactantius, Epit. 13.3 (CSEL 19:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-3). ## Epitome of the Divine Institutes 13.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-4 - Source: CSEL 19:685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus says Jupiter died in Crete, where his tomb bears his name. ### Latin text idem igitur Euhemerus Iouem tradit, cum quinquies orbem circumisset et amicis suis atque cognatis distribuisset imperia, legesque hominibus multaque alia bona fecisset, immortali gloria memoriaque adfectum sempiterna in Creta uitam commutasse atque ad deos abisse; et sepulcrum eius esse in Creta, in oppido Gnosso, et in eo scriptum antiquis litteris Graecis ZAN KPO- NOV, quod est Iuppiter Saturni. ### English translation (Claude) The same Euhemerus, then, records that Jupiter, after he had gone round the world five times and distributed rule to his friends and relatives and made laws and many other good things for mankind, being honoured with immortal glory and everlasting memory, ended his life in Crete and departed to the gods; and that his tomb is in Crete, in the town of Cnossus, and on it is written in ancient Greek letters ZAN KRONOU, that is, “Jupiter, son of Saturn.” ### Extrabiblical texts - Ennius (Ennius): allusion, high confidence ### Translation notes - The Greek ΖΑΝ ΚΡΟΝΟΥ is printed in capitals in the digital text. ### Citation (SBL) Lactantius, Epit. 13.4 (CSEL 19:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-4). ## Epitome of the Divine Institutes 13.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-5 - Source: CSEL 19:685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jupiter was therefore a man who reigned on earth. ### Latin text constat ergo ex iis quae rettuli, hominem fuisse in terramque regnasse. ### English translation (Claude) It is clear, then, from what I have reported, that he was a man and reigned on earth. ### Citation (SBL) Lactantius, Epit. 13.5 (CSEL 19:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-13-5). ## Epitome of the Divine Institutes 14.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-1 - Source: CSEL 19:685 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saturn is said to be the son of Heaven and Earth. ### Latin text Transeamus ad superiora, ut originem totius erroris deprehendamus. Saturnus caelo et terra traditur natus. ### English translation (Claude) Let us go back to earlier times, so that we may find the origin of the whole error. Saturn is said to have been born of Heaven and Earth. ### Citation (SBL) Lactantius, Epit. 14.1 (CSEL 19:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-1). ## Epitome of the Divine Institutes 14.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-2 - Source: CSEL 19:685–686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saturn's father was named Uranus, as Hermes and Euhemerus say. ### Latin text hoc utique incredibile est, sed cur ita traditur, ratio certa est: quam qui ignorat, tamquam fabulam respuit. Saturni patrem Uranum fuisse uocitatum et Hermes auctor est et Sacra Historia docet. ### English translation (Claude) This is certainly incredible; but why it is so reported, there is a sure reason, and whoever is ignorant of it rejects it as a fable. That Saturn's father was called Uranus both Hermes testifies and the Sacred History teaches. ### Extrabiblical texts - Corp. herm. (Hermetic writings): allusion, medium confidence - Ennius (Ennius): allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 14.2 (CSEL 19:685–686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-2). ## Epitome of the Divine Institutes 14.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-3 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes named Uranus, Saturn, and Mercury as his learned kinsmen. ### Latin text Trismegistus paucos admodum fuisse cum diceret perfectae doctrinae uiros, in iis cognatos suos enumerauit, Uranum Saturnum Mercurium. ### English translation (Claude) Trismegistus, when he said that there had been very few men of perfect learning, counted among them his relatives Uranus, Saturn, and Mercury. ### Extrabiblical texts - Corp. herm. (Hermetic writings): allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 14.3 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-3). ## Epitome of the Divine Institutes 14.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-4 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus says Uranus was the first king on earth. ### Latin text Euhemerus eundem Uranum primum in terram regnasse commemorat his uerbis: initio primus in terris inperium summum Caelus habuit: is id regnum una cum fratribus suis sibi instituit atque paral(uit)........... ### English translation (Claude) Euhemerus records that the same Uranus first reigned on earth, in these words: “In the beginning Caelus first held supreme power on earth; he established and prepared that kingdom for himself together with his brothers …” ### Extrabiblical texts - Ennius (Ennius): quotation, high confidence ### Translation notes - From Ennius' version of Euhemerus. A leaf is lost in the manuscript here. ### Citation (SBL) Lactantius, Epit. 14.4 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-4). ## Epitome of the Divine Institutes 14.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-5 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fragment ends: divinity was ascribed to them through human error. ### Latin text ........... hominum stultam beneuolentiam et errorem diuinitas attributa sit. ### English translation (Claude) … divinity was attributed through the foolish goodwill and error of men. ### Translation notes - The beginning of this section is lost. ### Citation (SBL) Lactantius, Epit. 14.5 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-14-5). ## Epitome of the Divine Institutes 15.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-1 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He turns to the Romans' own gods. ### Latin text Dixi de religionibus quae sunt communes omnium gentium: dicam nunc de diis quos Romani proprios habent. ### English translation (Claude) I have spoken of the religions common to all nations; I will now speak of the gods whom the Romans have as their own. ### Citation (SBL) Lactantius, Epit. 15.1 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-1). ## Epitome of the Divine Institutes 15.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-2 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romulus's nurse, honoured at the Larentinalia, was a prostitute called “she-wolf”. ### Latin text Faustuli coniugem Romuli Remique nutricem, cuius honori Larentinalia sunt dicata, uulgati fuisse corporis quis ignorat? et idcirco Lupa nuncupata est et in ferae specie figurata. ### English translation (Claude) Who does not know that the wife of Faustulus, the nurse of Romulus and Remus, in whose honour the Larentinalia are dedicated, was a common prostitute? And for that reason she was called Lupa and depicted in the form of a beast. ### Translation notes - Lupa means both “she-wolf” and “prostitute”. ### Citation (SBL) Lactantius, Epit. 15.2 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-2). ## Epitome of the Divine Institutes 15.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-3 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faula and Flora, honoured by Rome, were prostitutes. ### Latin text Faula quoque et Flora meretrices erant, quarum altera Herculis fuit scortum, sicut Verrius tradit, altera cum magnas opes corpore quaesiuisset, populum scripsit heredem et ideo in honorem eius ludi Floralia celebrantur. ### English translation (Claude) Faula and Flora also were prostitutes, one of whom was the harlot of Hercules, as Verrius records; the other, having acquired great wealth by her body, made the people her heir, and for that reason the Floralia games are celebrated in her honour. ### Translation notes - Verrius Flaccus, the Augustan antiquarian. ### Citation (SBL) Lactantius, Epit. 15.3 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-3). ## Epitome of the Divine Institutes 15.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-4 - Source: CSEL 19:686 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A statue found in the great sewer became the goddess Cloacina. ### Latin text Tatius muliebre simulacrum in Cloaca Maxima repertum consecrauit et deam Cloacinam nuncupauit. ### English translation (Claude) Tatius consecrated a woman's image found in the Cloaca Maxima and named it the goddess Cloacina. ### Citation (SBL) Lactantius, Epit. 15.4 (CSEL 19:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-4). ## Epitome of the Divine Institutes 15.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-5 - Source: CSEL 19:686–687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rome honoured Bald Venus and Jupiter the Baker for help in the Gallic siege. ### Latin text obsessi a Gallis Romani ex mulierum capillis tormenta fecerunt et ob id Veneri Caluae aram templumque posuerunt; item Pistori Ioui, quod eos monuerat in quiete, ut ex omni fruge panem facerent et supra hostes iacerent: quo facto desperantes Galli posse inopia Romanos subigi ab opsidione discesserant. ### English translation (Claude) The Romans, besieged by the Gauls, made artillery out of women's hair, and for that reason set up an altar and temple to Bald Venus; likewise to Jupiter the Baker, because he had warned them in their sleep to make bread from all their grain and throw it on the enemy; when this was done, the Gauls, despairing that the Romans could be subdued by want, withdrew from the siege. ### Citation (SBL) Lactantius, Epit. 15.5 (CSEL 19:686–687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-5). ## Epitome of the Divine Institutes 15.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-6 - Source: CSEL 19:687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rome deified Fear, Pallor, Mind, Honour, and Virtue. ### Latin text Pauorem ac Pallorem Tullus Hostilius deos fecit. colitur et Mens, quam credo si habuissent, numquam colendam putassent. Honorem atque Virtutem Marcellus inuenit. ### English translation (Claude) Tullus Hostilius made Fear and Pallor gods. Mind too is worshipped; I believe that if they had had it, they would never have thought it should be worshipped. Marcellus devised Honour and Virtue. ### Citation (SBL) Lactantius, Epit. 15.6 (CSEL 19:687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-15-6). ## Epitome of the Divine Institutes 16.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-1 - Source: CSEL 19:687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The senate made virtues into gods, putting them in temples instead of hearts. ### Latin text Set et alios eiusmodi commenticios deos senatus instituit, Spem Fidem Concordiam Pacem Pudicitiam Pietatem, quae omnia cum in animis hominum esse uera deberent, intra parietes falsa posuerunt. ### English translation (Claude) But the senate also instituted other invented gods of this kind: Hope, Faith, Concord, Peace, Chastity, Piety; all of which, though they ought to be real in human hearts, they set up false within walls. ### Citation (SBL) Lactantius, Epit. 16.1 (CSEL 19:687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-1). ## Epitome of the Divine Institutes 16.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-2 - Source: CSEL 19:687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worse still are gods like Rust, Fever, Dung, and others. ### Latin text hos tamen, quamuis extra hominem in nulla sint omnino substantia, mallem potius coli quam Robiginem, quam Febrem, quae non sacranda sunt, sed execranda, quam Fornacem cum suis fornacalibus sacris, quam Stercutum, qui fimo pinguefacere terram primus ostendit, quam deam Mutam, quae Lares genuit, quam Cuninam, quae cunis infantium praeest, quam Cacam, quae ad Herculem de furto boum detulit, ut occideret fratrem. ### English translation (Claude) Yet I would rather these be worshipped, though apart from human beings they have no substance at all, than Robigo, than Fever, which should not be consecrated but cursed; than Fornax with her oven rites; than Stercutus, who first showed how to fatten the earth with dung; than the goddess Muta, who bore the Lares; than Cunina, who presides over infants' cradles; than Caca, who informed Hercules of the theft of the cattle so that he would kill her brother. ### Citation (SBL) Lactantius, Epit. 16.2 (CSEL 19:687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-2). ## Epitome of the Divine Institutes 16.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-3 - Source: CSEL 19:687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Terminus, a shapeless stone, would not yield even to Jupiter. ### Latin text quam multa sunt alia portenta atque ludibria! de quibus piget dicere. Terminum tamen non libet praeterire, quia ne Ioui quidem Capitolino cessisse traditur, cum lapis esset informis. ### English translation (Claude) How many other monstrosities and absurdities there are! It is tedious to speak of them. Yet I do not like to pass over Terminus, since he is said not to have yielded even to Capitoline Jupiter, though he was a shapeless stone. ### Citation (SBL) Lactantius, Epit. 16.3 (CSEL 19:687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-3). ## Epitome of the Divine Institutes 16.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-4 - Source: CSEL 19:687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Terminus was prayed to as guardian of Rome's boundaries. ### Latin text hunc finium putant habere custodiam eique publice supplicatur, ut Capitoli immobile saxum Romani imperii fines et conseruet (et) proroget. ### English translation (Claude) They think he has the guardianship of boundaries, and public supplication is made to him that the Capitol's immovable rock may both preserve and extend the boundaries of the Roman empire. ### Extrabiblical texts - Virgil, Aen. 9.448 (Virgil): echo, medium confidence ### Translation notes - Compare Virgil, Aen. 9.448. “and” is the editor's supplement. ### Citation (SBL) Lactantius, Epit. 16.4 (CSEL 19:687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-16-4). ## Epitome of the Divine Institutes 17.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-1 - Source: CSEL 19:687 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faunus introduced these follies into Latium. ### Latin text Has omnes ineptias primus in Latio Faunus induxit, qui et Saturno avo cruenta sacra constituit et Picum patrem tamquam deum coli uoluit et Fentam Faunam coniugem sororemque inter deos conlocauit ac Bonam Deam nominauit. ### English translation (Claude) Faunus first introduced all these absurdities into Latium; he both established bloody rites for his grandfather Saturn, and wished his father Picus to be worshipped as a god, and placed among the gods Fenta Fauna, his wife and sister, and named her the Good Goddess. ### Citation (SBL) Lactantius, Epit. 17.1 (CSEL 19:687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-1). ## Epitome of the Divine Institutes 17.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-2 - Source: CSEL 19:687–688 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numa loaded early Rome with new cults to tame its warlike people. ### Latin text deinde Romae Numa, qui agrestes illos ac rudes uiros superstitionibus nouis onerauit, sacerdotia instituit, deos familiis gentibusque distribuit, ut animos ferocis populi ab armorum studiis auocaret. ### English translation (Claude) Then at Rome Numa, who loaded those rustic and rough men with new superstitions, instituted priesthoods and distributed gods to families and clans, so as to call the minds of a fierce people away from their passion for arms. ### Citation (SBL) Lactantius, Epit. 17.2 (CSEL 19:687–688; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-2). ## Epitome of the Divine Institutes 17.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-3 - Source: CSEL 19:688 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lucilius mocked those who fear bogeys and believe statues are alive. ### Latin text ideo Lucilius deridens ineptias istorum qui uanis superstitionibus seruiunt, hos uersus posuit: terriculas Lamias, Fauni quas Pompiliique instituere Numae, tremit has, hic omnia ponit. ut pueri infantes credunt signa omnia aena uiuere et esse homines, sic isti omnia ficta uera putant, credunt signis cor inesse in aenis. pergula pictorum, ueri nihil, omnia ficta! ### English translation (Claude) For this reason Lucilius, mocking the folly of those who serve vain superstitions, wrote these verses: “The bogey Lamias, which Fauni and Numa Pompilius set up, these he trembles at, on these he stakes everything. As infant children believe that all bronze statues are alive and are men, so these believe all fictions are true; they believe there is a heart in bronze statues. A painters' gallery: nothing real, all fiction!” ### Extrabiblical texts - Lucilius, 484–489 Marx (Lucilius (satires, fragments)): quotation, high confidence ### Translation notes - Lucilius, fragment 484–489 Marx. ### Citation (SBL) Lactantius, Epit. 17.3 (CSEL 19:688; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-3). ## Epitome of the Divine Institutes 17.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-4 - Source: CSEL 19:688 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cicero too condemned invented gods and superstition. ### Latin text Tullius quoque de Natura deorum commenticios ac fictos deos queritur inductos et hinc extitisse falsas opiniones erroresque turbulentos et superstitiones paene aniles. quae sententia eo debet grauior computari, quod haec disseruit et philosophus et sacerdos. ### English translation (Claude) Tully also, in On the Nature of the Gods, complains that invented and fictitious gods have been brought in, and that from this false opinions, confused errors, and superstitions almost like old wives' tales have arisen. This judgement ought to be counted the weightier because he discussed these things as both a philosopher and a priest. ### Extrabiblical texts - Cicero, Nat. d. 2.70 (Cicero): allusion, high confidence ### Translation notes - Cicero, Nat. d. 2.70. Cicero was a member of the college of augurs. ### Citation (SBL) Lactantius, Epit. 17.4 (CSEL 19:688; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-17-4). ## Epitome of the Divine Institutes 18.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-1 - Source: CSEL 19:688 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human sacrifice was offered to Jupiter in Cyprus. ### Latin text Diximus de diis: nunc de ritibus sacrorum culturisque dicemus. Ioui Cyprio, sicut Teucrus instituerat, humana hostia mactari solebat. ### English translation (Claude) We have spoken of the gods; now we will speak of the rites and cults of their sacred things. To Cyprian Jupiter, as Teucer had established, a human victim used to be slain. ### Citation (SBL) Lactantius, Epit. 18.1 (CSEL 19:688; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-1). ## Epitome of the Divine Institutes 18.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-2 - Source: CSEL 19:688–689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other cults also demanded human victims. ### Latin text sic et Tauri Dianae hospites immolabant; Latiaris quoque Iuppiter humano sanguine propitiatus est. etiam ante Saturno sexagenarii homines ex persona Apollinis de ponte in Tiberim deiciebantur. ### English translation (Claude) So too the Taurians sacrificed strangers to Diana; Latiaris Jupiter also was propitiated with human blood. Even before, men of sixty years were thrown from a bridge into the Tiber to Saturn, on the authority of Apollo. ### Citation (SBL) Lactantius, Epit. 18.2 (CSEL 19:688–689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-2). ## Epitome of the Divine Institutes 18.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-3 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Carthaginians sacrificed children to Saturn. ### Latin text et eidem Saturno Carthaginienses non modo infantes prosecahant, sed uicti a Siculis ut piaculum soluerent ducentos nobilium filios immolauerunt. ### English translation (Claude) And to the same Saturn the Carthaginians not only sacrificed infants, but when conquered by the Sicilians, to make atonement, they sacrificed two hundred sons of nobles. ### Translation notes - The digital text reads “prosecahant”, probably for prosecabant (“cut up”, i.e. offered). ### Citation (SBL) Lactantius, Epit. 18.3 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-3). ## Epitome of the Divine Institutes 18.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-4 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priests of Cybele and Bellona mutilate themselves. ### Latin text nec illa his humaniora sunt quae fiunt etiamnunc Matri Magnae atque Bellonae, in quibus antistites non alieno sanguine, sed suo litant, cum amputatis genitalibus a uiris migrant nec ad feminas transeunt aut sectis umeris detestabiles aras proprio cruore respergunt. ### English translation (Claude) Nor are those more humane which are done even now to the Great Mother and to Bellona, in which the priests make offering not with another's blood but with their own, when, their genitals cut off, they cease to be men yet do not pass over to being women; or, their shoulders slashed, they sprinkle the detestable altars with their own blood. ### Citation (SBL) Lactantius, Epit. 18.4 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-4). ## Epitome of the Divine Institutes 18.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-5 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis's rites re-enact her loss and finding of her son. ### Latin text sed haec crudelia: ueniamus ad mitia. Isidis sacra nihil aliut ostendunt nisi quemadmodum filium paruum qui dicitur Osiris perdiderit et inuenerit. ### English translation (Claude) But these are cruel; let us come to the mild ones. The rites of Isis show nothing else than how she lost and found her little son, who is called Osiris. ### Translation notes - In the usual myth Osiris is Isis's husband; Lactantius follows a version in which the lost child is called Osiris. ### Citation (SBL) Lactantius, Epit. 18.5 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-5). ## Epitome of the Divine Institutes 18.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-6 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mourning ritual ends in joy when the child is found. ### Latin text nam primo sacerdotes ac ministri derasis omnibus membris tunsisque pectoribus plangunt dolent quaerunt adrectum matris imitantes, postmodum puer per Cynocephalum inuenitur. sic luctuosa sacra laetitia terminantur. ### English translation (Claude) For first the priests and attendants, their whole bodies shaved, beat their breasts, lament, grieve, and search, imitating the mother's feeling; afterwards the boy is found by Cynocephalus. So the mournful rites end in joy. ### Translation notes - The digital text reads “adrectum”, probably for affectum (“feeling”). Cynocephalus (“dog-head”) is Anubis. ### Citation (SBL) Lactantius, Epit. 18.6 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-6). ## Epitome of the Divine Institutes 18.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-7 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mysteries of Ceres re-enact the search for Proserpina. ### Latin text his etiam Cereris simile mysterium est, in quo facibus accensis per noctem Proserpina inquiritur et ea inuenta ritus omnis gratulatione. ac taedarum iactatione finitur. ### English translation (Claude) Similar to these is the mystery of Ceres, in which Proserpina is sought through the night with lighted torches, and when she is found the whole rite ends with rejoicing and the tossing of torches. ### Citation (SBL) Lactantius, Epit. 18.7 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-7). ## Epitome of the Divine Institutes 18.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-8 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Lampsacus an ass was sacrificed to Priapus. ### Latin text Lampsaceni asellum Priapo mactant. ea enim uisa est aptior uictima, quae ipsi cui mactatur magnitudine uirilis obsceni posset aequari. ### English translation (Claude) The people of Lampsacus sacrifice an ass to Priapus; for that seemed the more fitting victim, which could equal the god to whom it is sacrificed in the size of its obscene member. ### Citation (SBL) Lactantius, Epit. 18.8 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-8). ## Epitome of the Divine Institutes 18.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-9 - Source: CSEL 19:689 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Lindos Hercules is worshipped with curses. ### Latin text Lindos est oppidum Rhodi, ubi Herculis sacra maledictis celebrantur. Hercules enim cum boues aratori abstulisset atque immolasset, ille iniuriam suam conuiciis ultus est eoque ipso sacerdote postmodum constituto sanctum est, ut isdem maledictis et ipse et alii postea sacerdotes sacra celebrarent. ### English translation (Claude) Lindos is a town of Rhodes where the rites of Hercules are celebrated with curses. For when Hercules had taken the oxen from a ploughman and sacrificed them, the man avenged his injury with abuse; and when this same man was afterwards made priest, it was established that both he and later priests should celebrate the rites with the same curses. ### Citation (SBL) Lactantius, Epit. 18.9 (CSEL 19:689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-9). ## Epitome of the Divine Institutes 18.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-10 - Source: CSEL 19:689–690 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cretan rites recall the hiding and nursing of the infant Jupiter. ### Latin text Cretici autem Iouis mysterium est quomodo infans aut subtractus sit patri aut educatus. Capella praesto est, cuius uberibus puerum Amalthea nutriuit. ### English translation (Claude) The mystery of Cretan Jupiter is how as an infant he was either stolen away from his father or brought up. The she-goat is at hand, at whose teats Amalthea nursed the boy. ### Citation (SBL) Lactantius, Epit. 18.10 (CSEL 19:689–690; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-10). ## Epitome of the Divine Institutes 18.11 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-11 - Source: CSEL 19:690 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cymbals and drums of Cybele's rites imitate the hiding of the infant Jupiter. ### Latin text idem etiam Matris Deum sacra demonstrant. nam quia tum Corybantes galearum tinnitibus et scutorum pulsibus uagitum pueri texerant, nunc imago rei refertur in sacris, sed pro galeis cymbala, pro scutis tympana feriuntur, ne puerum uagientem Saturnus exaudiat. ### English translation (Claude) The same thing is shown by the rites of the Mother of the Gods. For since the Corybantes had then covered the boy's wailing with the clashing of helmets and the beating of shields, now an image of the event is presented in the rites; but instead of helmets cymbals, instead of shields drums are struck, lest Saturn hear the boy crying. ### Citation (SBL) Lactantius, Epit. 18.11 (CSEL 19:690; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-18-11). ## Epitome of the Divine Institutes 19.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-1 - Source: CSEL 19:690 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Next, the origin of the pagan religions. ### Latin text Haec sunt mysteria deorum. nunc etiam originem religionum requiramus, ut et a quibus et per quae tempora institutae fuerint eruamus. ### English translation (Claude) These are the mysteries of the gods. Now let us also inquire into the origin of these religions, so as to find out both by whom and in what times they were established. ### Citation (SBL) Lactantius, Epit. 19.1 (CSEL 19:690; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-1). ## Epitome of the Divine Institutes 19.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-2 - Source: CSEL 19:690 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Didymus says the Cretan king Melisseus's daughters nursed Jupiter. ### Latin text Didymus in iis libris qui inscribuntur È;Yji Įaewç -tvBaptxTj; Melissea fuisse tradit Cretensium regem, cuius filiae fuerint Amalthea et Melissa, quae Iouem nutrierint caprino lacte ac melle. ### English translation (Claude) Didymus, in the books entitled Commentary on Pindar, records that Melisseus was king of the Cretans, whose daughters were Amalthea and Melissa, who nursed Jupiter with goat's milk and honey. ### Translation notes - Didymus of Alexandria. The Greek title is garbled in the digital text (probably Ἐξήγησις Πινδαρική). ### Citation (SBL) Lactantius, Epit. 19.2 (CSEL 19:690; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-2). ## Epitome of the Divine Institutes 19.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-3 - Source: CSEL 19:690 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Melisseus first introduced sacrifices, to Vesta and the Mother of the Gods. ### Latin text hunc nouos ritus ac pompas sacrorum introduxisse et primum diis sacrificasse, id est Vestae, quae dicitur Tellus, — unde poetae: primamque deorum Tellurem — et postmodum Deum Matri. ### English translation (Claude) He, they say, introduced new rites and processions of sacred things and first sacrificed to the gods, that is, to Vesta, who is called Tellus (whence the poets say, “and Tellus, first of the gods”), and afterwards to the Mother of the Gods. ### Extrabiblical texts - Virgil, Aen. 7.136–137 (Virgil): quotation, high confidence ### Translation notes - The quotation is Virgil, Aen. 7.136–137. ### Citation (SBL) Lactantius, Epit. 19.3 (CSEL 19:690; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-3). ## Epitome of the Divine Institutes 19.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-4 - Source: CSEL 19:690 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus says Jupiter founded shrines to himself wherever he travelled. ### Latin text Euhemerus autem in Sacra Historia ipsum Iouem dicit, postquam imperium ceperit, sibi multis in locis fana posuisse. nam circuiens orbem ut quemque in locum uenerat, principes populorum amicitia sibi et hospitii iure sociabat. cuius rei ut posset memoria seruari, fanum sibi creari iubebat atque ab hospitibus suis annua festa celebrari. sic per omnes terras cultum sui nominis seminauit. ### English translation (Claude) But Euhemerus, in the Sacred History, says that Jupiter himself, after he had taken power, set up shrines to himself in many places. For going round the world, whenever he came to any place, he joined the chiefs of the peoples to himself by friendship and the right of hospitality. So that the memory of this might be kept, he ordered a shrine to be built to himself and annual festivals to be celebrated by his hosts. So he sowed the worship of his name through all lands. ### Extrabiblical texts - Ennius (Ennius): allusion, high confidence ### Citation (SBL) Lactantius, Epit. 19.4 (CSEL 19:690; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-4). ## Epitome of the Divine Institutes 19.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-5 - Source: CSEL 19:690–691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thallus dates Belus, Saturn's contemporary, 322 years before the Trojan war. ### Latin text quando autem isti fuerint facile colligi potest. scribit enim Thallus in historia sua Belum regem Assyriorum, quem Babylonii colunt quique Saturni fuerit aequalis et amicus, antiquiorem fuisse Troico bello annis CCCXXII, et sunt ab Ilio capto anni MCCCCLXX. ### English translation (Claude) When these men lived can easily be gathered. For Thallus writes in his history that Belus, king of the Assyrians, whom the Babylonians worship, and who was the contemporary and friend of Saturn, lived 322 years before the Trojan war; and from the capture of Ilium there are 1,470 years. ### Translation notes - Thallus, a chronographer (first or second century AD?). ### Citation (SBL) Lactantius, Epit. 19.5 (CSEL 19:690–691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-5). ## Epitome of the Divine Institutes 19.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-6 - Source: CSEL 19:691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The worship of the gods began no more than 1,800 years ago. ### Latin text unde apparet non amplius quam MDCCC esse annos, ex quo nouis deorum cultibus institutis humanum genus inciderit in errorem. ### English translation (Claude) From this it appears that it is not more than 1,800 years since the human race fell into error by the establishment of new cults of the gods. ### Citation (SBL) Lactantius, Epit. 19.6 (CSEL 19:691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-19-6). ## Epitome of the Divine Institutes 20.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-1 - Source: CSEL 19:691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the golden age people knew only the one God. ### Latin text Merito igitur poetae commutatum esse aureum saeculum memorant, quod fuerit regnante Saturno. nulli enim tunc dii colebantur, sed unum et solum deum nouerant. ### English translation (Claude) Rightly, then, do the poets relate that the golden age, which existed in the reign of Saturn, was changed. For then no gods were worshipped, but they knew one and only God. ### Citation (SBL) Lactantius, Epit. 20.1 (CSEL 19:691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-1). ## Epitome of the Divine Institutes 20.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-2 - Source: CSEL 19:691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When people began worshipping idols, the ages declined to iron. ### Latin text postquam se terrenis ac fragilibus subiugauerunt colentes ligna et aera et lapides, commutatio saeculi facta est usque ad ferrum. ### English translation (Claude) After they subjected themselves to earthly and frail things, worshipping wood and bronze and stones, the change of the age took place, down to iron. ### Citation (SBL) Lactantius, Epit. 20.2 (CSEL 19:691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-2). ## Epitome of the Divine Institutes 20.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-3 - Source: CSEL 19:691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Losing the knowledge of God, people turned to violence. ### Latin text amissa enim dei notitia et uno illo uinculo humanae societatis abrupto uastare se inuicem, praedari ac debellare coeperunt. ### English translation (Claude) For the knowledge of God being lost, and that one bond of human society being broken, they began to lay waste, plunder, and war against one another. ### Citation (SBL) Lactantius, Epit. 20.3 (CSEL 19:691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-3). ## Epitome of the Divine Institutes 20.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-4 - Source: CSEL 19:691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People made upright to look to God bow down to earthly things, as Lucretius says. ### Latin text quodsi sursum oculos suos tollerent ac deum intuerentur, qui eos ad aspectum caeli suique excitauit, numquam se curuos et humiles facerent terrena uenerando. quorum stultitiam Lucretius grauiter incusat dicens: et faciunt animos humiles formidine diuum depressosque premunt ad terram: ### English translation (Claude) But if they would lift their eyes upward and look to God, who raised them up to behold the heavens and himself, they would never make themselves bent and low by venerating earthly things. Lucretius strongly rebukes their folly, saying, “And they make their minds low through fear of the gods, and press them down, bowed to the earth.” ### Extrabiblical texts - Lucretius, 6.52–53 (Lucretius, On the Nature of Things): quotation, high confidence ### Translation notes - The quotation is Lucretius 6.52–53 (adapted). ### Citation (SBL) Lactantius, Epit. 20.4 (CSEL 19:691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-4). ## Epitome of the Divine Institutes 20.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-5 - Source: CSEL 19:691 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is vain to fear or trust idols that can neither see nor hear. ### Latin text qua reddunt uec intellegunt quam uanum sit ea timere quae feceris, aut ab iis aliquod sperare praesidium quae muta et insensibilia nec uident nec audiunt supplicantem. ### English translation (Claude) Therefore they do not understand how vain it is to fear the things you have made, or to hope for any protection from things which, mute and senseless, neither see nor hear the suppliant. ### Scripture references - Ps 115:5 (113:13 Vulg.): echo, medium confidence ### Translation notes - The digital text begins garbled (“qua reddunt uec”), probably for quare nec. ### Citation (SBL) Lactantius, Epit. 20.5 (CSEL 19:691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-5). ## Epitome of the Divine Institutes 20.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-6 - Source: CSEL 19:691–692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idols made by human choice can have no divinity. ### Latin text quid ergo maiestatis aut numinis habere possunt quae et fuerunt in hominis potestate ne fierent aut (ut) aliut fierent, et sunt etiamnunc? ### English translation (Claude) What majesty or divinity, then, can those things have which were in man's power not to be made, or to be made into something else, and which still are so? ### Citation (SBL) Lactantius, Epit. 20.6 (CSEL 19:691–692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-6). ## Epitome of the Divine Institutes 20.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-7 - Source: CSEL 19:692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Offering gifts to idols that must be guarded against theft is madness. ### Latin text nam et uiolari et furto sublabi possunt, nisi illa et lex saepiat et humana custodia. num igitur mentis suae compos uideri potest qui talibus opimas uictimas caedit, dona consecrat, pretiosas uestes offert, quasi uti possint qui motu carent? ### English translation (Claude) For they can both be violated and stolen away, unless both law and human guard protect them. Can a man, then, seem in his right mind who slaughters rich victims to such things, consecrates gifts, offers costly garments, as if things without motion could use them? ### Citation (SBL) Lactantius, Epit. 20.7 (CSEL 19:692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-7). ## Epitome of the Divine Institutes 20.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-8 - Source: CSEL 19:692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius robbed the gods' temples and lived unpunished. ### Latin text merito ergo Dionysius Siciliae tyrannus deos Graeciae, cum eam uictor occupasset, spoliauit atque derisit: et post sacrilegia quae admiserat ad Siciliam prospera nauigatione remeauit regnumque tenuit usque ad senectutem nec eum dii uiolati punire potuerunt. ### English translation (Claude) Rightly, then, did Dionysius, the tyrant of Sicily, despoil and mock the gods of Greece when he occupied it as victor; and after the sacrileges he had committed he returned to Sicily with a prosperous voyage and held his kingdom until old age, nor could the violated gods punish him. ### Citation (SBL) Lactantius, Epit. 20.8 (CSEL 19:692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-8). ## Epitome of the Divine Institutes 20.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-9 - Source: CSEL 19:692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans should turn to God, as their Greek name, “one who looks up”, implies. ### Latin text quanto satius est spretis inanibus ad deum se conuertere, tueri statum quem a deo acceperis, tueri nomen: idcirco enim avOpwxo;, quia sursum spectet, nominatur. ### English translation (Claude) How much better it is to despise empty things and turn to God, to keep the status you have received from God, to keep your name: for the human being is called anthrōpos because he looks upward. ### Translation notes - A popular etymology of ἄνθρωπος; the Greek is garbled in the digital text. ### Citation (SBL) Lactantius, Epit. 20.9 (CSEL 19:692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-9). ## Epitome of the Divine Institutes 20.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-10 - Source: CSEL 19:692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To look up is to seek the true God in heaven. ### Latin text sursum autem spectat qui deum uerum et uiuum, qui est in caelo, suspicit, qui artificem, qui parentem animae suae non modo sensu ac mente, uerum etiam uultu et oculis sublimibus quaerit. ### English translation (Claude) And he looks upward who looks up to the true and living God, who is in heaven, who seeks the maker and parent of his soul not only with sense and mind but with face and eyes lifted up. ### Citation (SBL) Lactantius, Epit. 20.10 (CSEL 19:692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-10). ## Epitome of the Divine Institutes 20.11 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-11 - Source: CSEL 19:692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worshipping what one has made puts a human work above God's work. ### Latin text qui autem se terrenis humilibusque substernit, utique illut quod est inferius sibi praefert. nam cum ipse opus dei sit, simulacrum autem opus hominis. non potest humanum opus diuino anteponi, et sicut deus hominis parens est, ita simulacri homo. stultus igitur et amens qui adorat quod ipse fabricauit. ### English translation (Claude) But he who lays himself beneath earthly and low things certainly prefers to himself what is lower than he. For since he himself is the work of God, while an image is the work of man, a human work cannot be put before a divine one; and as God is the parent of man, so is man of the image. Foolish and mad, then, is he who adores what he himself has made. ### Scripture references - Isa 44:17: echo, low confidence ### Citation (SBL) Lactantius, Epit. 20.11 (CSEL 19:692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-11). ## Epitome of the Divine Institutes 20.12 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-12 - Source: CSEL 19:692 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prometheus invented image-making for Jupiter's cult. ### Latin text cuius artificii detestabilis et inepti auctor fuit Prometheus patruo Iouis Iapeto natus. nam cum primum Iuppiter summo potitus imperio tamquam deum se constituere uellet ac templa condere et quaereret aliquem qui humanam figuram posset exprimere, tunc Prometheus extitit qui hominis effigiem de pingui luto figuraret, ita ueri similiter, ut nouitas ac suptilitas artis miraculo esset. ### English translation (Claude) The author of this detestable and foolish art was Prometheus, son of Iapetus, Jupiter's uncle. For when Jupiter, having first gained supreme power, wished to establish himself as a god and found temples, and was looking for someone who could express the human form, then Prometheus appeared, who shaped the likeness of a man from rich clay so lifelike that the novelty and subtlety of the art was a marvel. ### Citation (SBL) Lactantius, Epit. 20.12 (CSEL 19:692; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-12). ## Epitome of the Divine Institutes 20.13 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-13 - Source: CSEL 19:692–693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hence the legend that Prometheus made living men; he invented clay images. ### Latin text denique illum et sui temporis homines et postea poetae tamquam fictorem ueri ac uiui hominis prodiderunt et nos, quotiens fabre facta signa laudamus, uiuere illa et spirare dicimus. et hic quidem auctor fuit fictilium simulacrorum. ### English translation (Claude) Finally both the men of his own time and later the poets reported him as the maker of a true and living man; and we too, whenever we praise skilfully made statues, say that they live and breathe. And this man was the author of clay images. ### Citation (SBL) Lactantius, Epit. 20.13 (CSEL 19:692–693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-13). ## Epitome of the Divine Institutes 20.14 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-14 - Source: CSEL 19:693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later images were made of marble, bronze, gold, and ivory. ### Latin text sequentes autem posteri et de marmore sculpserunt et ex aere fuderunt, deinde processu temporum ex auro et ebore accessit ornatus, ut non modo similitudines oculos hominum, uerum etiam fulgor ipse praestringeret. ### English translation (Claude) Posterity, following him, both carved them from marble and cast them from bronze; then, in the course of time, ornament was added from gold and ivory, so that not only the likenesses but the very brilliance dazzled human eyes. ### Citation (SBL) Lactantius, Epit. 20.14 (CSEL 19:693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-14). ## Epitome of the Divine Institutes 20.15 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-15 - Source: CSEL 19:693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dazzled by beauty, living people worshipped lifeless things. ### Latin text sic inlecti pulcritudine ac uerae maiestatis obliti insensibilia sentientes, inrationabilia rationabiles, exanima uiuentes colenda sibi ac ueneranda duxerunt. ### English translation (Claude) So, enticed by beauty and forgetful of true majesty, sentient beings thought the senseless, rational beings the irrational, living beings the lifeless, worthy to be worshipped and venerated. ### Citation (SBL) Lactantius, Epit. 20.15 (CSEL 19:693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-20-15). ## Epitome of the Divine Institutes 21.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-1 - Source: CSEL 19:693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others worship the heavenly bodies instead of their maker. ### Latin text Nunc refellamus etiam eos qui elementa mundi tamquam deos habent, id est caelum solem atque lunam, quorum artificem non cognoscentes ipsa opera mirantur et adorant. ### English translation (Claude) Now let us refute also those who hold the elements of the world as gods, that is, the heaven, the sun and the moon; not knowing their maker, they admire and adore the works themselves. ### Scripture references - Rom 1:25: echo, low confidence ### Citation (SBL) Lactantius, Epit. 21.1 (CSEL 19:693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-1). ## Epitome of the Divine Institutes 21.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-2 - Source: CSEL 19:693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics deified the stars because of their regular motion. ### Latin text qui error non inperitorum modo, uerum etiam philosophorum est: siquidem Stoici uniuersa caelestia in deorum numero habenda censent, quia certos et rationabiles motus habent, quibus succedentium sibi temporum uicissitudines constantissime seruant. ### English translation (Claude) This error belongs not only to the unlearned but also to the philosophers, since the Stoics think that all the heavenly bodies should be counted among the gods, because they have fixed and rational motions by which they most constantly keep the alternations of the seasons that follow one another. ### Citation (SBL) Lactantius, Epit. 21.2 (CSEL 19:693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-2). ## Epitome of the Divine Institutes 21.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-3 - Source: CSEL 19:693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their regular motion shows they obey laws set by their maker. ### Latin text non est igitur in his uoluntarius motus, quia praestitutis legibus seruiunt, non proprio utique sensu, sed opificio summi conditoris, qui illa sic ordinauit, ut inerrabiles cursus et certa spatia conficerent, quibus dierum ac noctium, aestatis et hiemis alterna uariarent. ### English translation (Claude) There is therefore no voluntary motion in them, since they serve prescribed laws, not by their own perception, but by the workmanship of the supreme founder, who so ordered them that they complete unerring courses and fixed circuits, by which the alternations of day and night, summer and winter, vary. ### Citation (SBL) Lactantius, Epit. 21.3 (CSEL 19:693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-3). ## Epitome of the Divine Institutes 21.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-4 - Source: CSEL 19:693 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Admiration of the stars should lead to their greater maker. ### Latin text quodsi effectus eorum, si meatus, si claritatem, si constantiam, si pulcritudinem admirantur, intellegere debuerunt quanto his pulcrior et praeclarior et potentior sit ipse conditor atque artifex eorum deus. ### English translation (Claude) But if they admire their effects, their movements, their brightness, their constancy, their beauty, they ought to have understood how much more beautiful and glorious and powerful than these is God himself, their founder and maker. ### Extrabiblical texts - Wis 13:3–5 (Wisdom of Solomon): echo, medium confidence ### Citation (SBL) Lactantius, Epit. 21.4 (CSEL 19:693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-4). ## Epitome of the Divine Institutes 21.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-5 - Source: CSEL 19:693–694 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is visible cannot be eternal, and the eternal cannot be seen. ### Latin text sed illi diuinitatem humanis uisibus aestimauerunt ignorantes nec aeternum esse posse quod ueniat sub aspectum nec quod sit aeternum posse oculis mortalibus conprehendi. ### English translation (Claude) But they judged divinity by human sight, not knowing that what comes under sight cannot be eternal, nor can what is eternal be grasped by mortal eyes. ### Scripture references - 2 Cor 4:18: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 21.5 (CSEL 19:693–694; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/0-1/#p-21-5). ## Epitome of the Divine Institutes 22.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-1 - Source: CSEL 19:694 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He will explain the apparent signs and powers of the gods. ### Latin text Unum et ultimum restat, ut quoniam plerumque accidit, sicut in historiis legimus, ut maiestatem suam dii ostendisse uideantur per auguria, per somnia, per oracula, tum etiam poenis eorum qui sacrilegia commiserant, doceam quae ratio id effecerit, ne quis etiamnunc in eosdem laqueos incidat quos illi ueteres inciderunt. ### English translation (Claude) One last thing remains: since it often happens, as we read in histories, that the gods seem to have shown their majesty through auguries, dreams, and oracles, and also by the punishment of those who had committed sacrilege, I should show what cause brought this about, so that no one may even now fall into the same snares into which those ancients fell. ### Citation (SBL) Lactantius, Epit. 22.1 (CSEL 19:694; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-1). ## Epitome of the Divine Institutes 22.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-2 - Source: CSEL 19:694 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God created the world from nothing, made man in his image, and forbade him the tree of knowledge. ### Latin text cum deus pro uirtute maiestatis suae mundum de nihilo condidisset caelumque luminibus adornasset, terram uero et mare conplesset animalibus, tum hominem de limo ad imaginem similitudinis suae figuratum inspirauit ad uitam posuitque eum in Paradiso, quem conseuerat omni genere fructiferi ligni, et praecepit ei ne una ex arbore, in qua posuerat [ei] scientiam boni malique, gustaret, fore interminatus ut uitam perderet, si fecisset, si uero mandatum seruaret, immortalis permaneret. ### English translation (Claude) When God, by the power of his majesty, had founded the world out of nothing and adorned the heaven with lights, and filled the earth and sea with living things, then he formed man from clay after the image of his likeness, breathed into him for life, and placed him in Paradise, which he had planted with every kind of fruit-bearing tree; and he commanded him not to taste of one tree, in which he had placed the knowledge of good and evil, threatening that he would lose life if he did so, but if he kept the command he would remain immortal. ### Scripture references - Gen 1:1: allusion, high confidence - Gen 1:26: allusion, high confidence - Gen 2:7: allusion, high confidence - Gen 2:8: allusion, high confidence - Gen 2:17: allusion, high confidence ### Translation notes - The edition brackets “ei” as spurious; it is left out. ### Citation (SBL) Lactantius, Epit. 22.2 (CSEL 19:694; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-2). ## Epitome of the Divine Institutes 22.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-3 - Source: CSEL 19:694 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The serpent, envious, tempted man, who gained knowledge but lost immortality. ### Latin text tum serpens, qui erat unus ex dei ministris, inuidens homini, quod esset immortalis effectus, inlexit eum dolo ut mandatum dei legemque transcenderet. et hoc modo scientiam quidem boni ac mali accepit, sed uitam quam perpetuam deus tribuerat amisit. ### English translation (Claude) Then the serpent, who was one of God's ministers, envying man because he had been made immortal, enticed him by deceit to transgress God's command and law. And in this way he did receive the knowledge of good and evil, but lost the life which God had given him to be everlasting. ### Scripture references - Gen 3:1: allusion, high confidence - Gen 3:6: allusion, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): echo, medium confidence ### Translation notes - That the serpent was one of God's ministers (an angel) is Lactantius's own interpretation. ### Citation (SBL) Lactantius, Epit. 22.3 (CSEL 19:694; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-3). ## Epitome of the Divine Institutes 22.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-4 - Source: CSEL 19:694 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God expelled man from Paradise and guarded it with fire. ### Latin text eiecit ergo peccatorem de sancto loco et in hunc orbem relegauit, ut uictum quaereret per laborem, ut difficultates et aerumnas pro merito sustineret, ipsumque Paradisum uallo igneo circumfudit, ne quis hominum ad diem usque iudicii ad locum illum perpetuae beatitudinis conaretur inrepere. ### English translation (Claude) So he cast the sinner out of the holy place and banished him into this world, to seek his food by labour and to endure hardships and troubles as he deserved; and he surrounded Paradise itself with a rampart of fire, so that no human being might try to creep into that place of everlasting blessedness until the day of judgement. ### Scripture references - Gen 3:17: allusion, high confidence - Gen 3:24: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 22.4 (CSEL 19:694; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-4). ## Epitome of the Divine Institutes 22.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-5 - Source: CSEL 19:694–695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death came; lives lasted up to a thousand years before the flood, then were shortened to 120. ### Latin text turn secuta est hominem mors ex dei sententia et tamen uita eius, licet temporalis esse coepisset, in mille annis terminum sumpsit et id fuit humanae uitae spatium usque ad cataclysmi tempus. nam post diluuium paulatim uita hominum breuiata et ad annos centum uiginti redacta est. ### English translation (Claude) Then death followed man by God's sentence; and yet his life, although it had begun to be temporal, took its limit at a thousand years, and that was the span of human life until the time of the flood. For after the deluge the life of men was gradually shortened and reduced to a hundred and twenty years. ### Scripture references - Gen 5:5: allusion, medium confidence - Gen 6:3: allusion, high confidence ### Translation notes - Genesis gives lifespans just under a thousand years (Gen 5); the 120 years are from Gen 6:3. ### Citation (SBL) Lactantius, Epit. 22.5 (CSEL 19:694–695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-5). ## Epitome of the Divine Institutes 22.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-6 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The serpent, called the devil (accuser), kept attacking Adam's descendants. ### Latin text serpens uero ille, qui de factis diabolus id est criminator siue delator nomen accepit, non destitit semen hominis, quem a principio deceperat, persequi. ### English translation (Claude) But that serpent, who from his deeds received the name devil, that is, accuser or informer, did not cease to persecute the seed of the man whom he had deceived from the beginning. ### Scripture references - Rev 12:9: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 22.6 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-6). ## Epitome of the Divine Institutes 22.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-7 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil incited Cain to murder Abel. ### Latin text denique eum qui primus in hoc orbe generatus est, inspirato liuore in caedem fratris armauit, ut de duobus primogenitis hominibus alterum extingueret, alterum faceret parricidam. ### English translation (Claude) Finally he armed him who was first born in this world, breathing envy into him, for the murder of his brother, so that of the first two men born he might destroy the one and make the other a fratricide. ### Scripture references - Gen 4:8: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 22.7 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-7). ## Epitome of the Divine Institutes 22.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-8 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In every generation the devil corrupted mankind until righteousness was rare. ### Latin text nec quieuit deinceps quominus per singulas generationes pectoribus hominum malitiae uirus infunderet, corrumperet deprauaret, tantis denique sceleribus obrueret, ut iustitiae iam rarum esset exemplum, sed uiuerent homines ritu beluarum. ### English translation (Claude) Nor did he rest thereafter from pouring the poison of malice into human hearts in each generation, corrupting and depraving them, overwhelming them finally with such great crimes that an example of righteousness was now rare, and people lived in the manner of beasts. ### Scripture references - Gen 6:5: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 22.8 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-8). ## Epitome of the Divine Institutes 22.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-9 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sent angels to guard mankind, forbidding them earthly contact. ### Latin text quod deus cum uideret, angelos suos misit, ut uitam hominum excolerent eosque ab omni malo tuerentur. his mandatum dedit ut se terrenis abstinerent, ne qua labe maculati honore angelico multarentur. ### English translation (Claude) When God saw this, he sent his angels to cultivate human life and protect people from every evil. He gave them a command to keep themselves from earthly things, lest, stained with some defilement, they be deprived of angelic honour. ### Scripture references - Gen 6:2: allusion, medium confidence ### Extrabiblical texts - 1 En. 6–7 (1 Enoch): allusion, medium confidence ### Translation notes - The account of the angels' fall follows the tradition of 1 Enoch 6–10 rather than the wording of Gen 6:1–4. ### Citation (SBL) Lactantius, Epit. 22.9 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-9). ## Epitome of the Divine Institutes 22.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-10 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil lured the angels to sin with women, and they lost their angelic nature. ### Latin text sed eos quoque idem ille subdolus criminator, dum inter homines commorantur, inlexit ad uoluptates, ut se cum mulieribus inquinarent. tum damnati sententia dei et ob peccata proiecti et nomen angelorum et substantiam perdiderunt. ### English translation (Claude) But that same crafty accuser, while they were living among men, enticed them also to pleasures, so that they defiled themselves with women. Then, condemned by God's sentence and cast down for their sins, they lost both the name and the substance of angels. ### Scripture references - Gen 6:2: allusion, high confidence - Jude 1:6: allusion, medium confidence ### Extrabiblical texts - 1 En. 6–7 (1 Enoch): allusion, high confidence ### Citation (SBL) Lactantius, Epit. 22.10 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-10). ## Epitome of the Divine Institutes 22.11 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-11 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fallen angels now seek to destroy mankind. ### Latin text ita diaboli satellites facti, ut habeant solacium perditionis suae, ad perdendos homines conuerterunt, quos ut tuerentur aduenerant. ### English translation (Claude) So, having become the devil's henchmen, to have some consolation for their own ruin they turned to ruining the men they had come to protect. ### Citation (SBL) Lactantius, Epit. 22.11 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-22-11). ## Epitome of the Divine Institutes 23.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-1 - Source: CSEL 19:695 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These are the demons the poets speak of, whom people took for gods. ### Latin text Hi sunt daemones, de quibus poetae saepe in carminibus suis locuntur, quos custodes hominum appellat Hesiodus. ita enim persuaserunt hominibus inlecebris atque fallaciis suis, ut eosdem deos esse crederent. ### English translation (Claude) These are the demons of whom the poets often speak in their songs, whom Hesiod calls the guardians of men. For by their enticements and deceits they so persuaded men that they believed these same beings to be gods. ### Extrabiblical texts - Hesiod, Op. 122–126 (Hesiod, Works and Days): allusion, high confidence ### Translation notes - Hesiod, Op. 122–126. ### Citation (SBL) Lactantius, Epit. 23.1 (CSEL 19:695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-1). ## Epitome of the Divine Institutes 23.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-2 - Source: CSEL 19:695–696 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates claimed a guiding demon from childhood. ### Latin text denique Socrates habere se a prima pueritia custodem rectoremque uitae suae daemonem praedicabat, sine cuius nutu et imperio nihil agere posset. ### English translation (Claude) Finally, Socrates declared that from earliest boyhood he had a demon as guardian and guide of his life, without whose assent and command he could do nothing. ### Extrabiblical texts - Plato, Apol. 31c–d (Plato (works)): allusion, medium confidence ### Translation notes - Compare Plato, Apol. 31c–d. ### Citation (SBL) Lactantius, Epit. 23.2 (CSEL 19:695–696; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-2). ## Epitome of the Divine Institutes 23.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-3 - Source: CSEL 19:696 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons are worshipped in homes as genii, penates, and Lares. ### Latin text adhaerent ergo singulis et sub nomine geniorum aut penatium domos occupant. his sacraria constituuntur, his cottidie libatur ut laribus, his honos datur tamquam malorum depulsoribus; ### English translation (Claude) They cling, then, to individuals, and under the name of genii or penates occupy houses. Shrines are set up to them, daily libations are poured to them as to the Lares, honour is given them as averters of evils; ### Citation (SBL) Lactantius, Epit. 23.3 (CSEL 19:696; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-3). ## Epitome of the Divine Institutes 23.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-4 - Source: CSEL 19:696 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons invented idolatry to keep people from God and eternal life. ### Latin text hi a principio ut auerterent homines a dei ueri agnitione, nouas religiones et cultus deorum introduxerunt, hi memorias regum mortuorum consecrari, templa constitui, simulacra fieri docuerunt, non ut honorem dei minuerent aut suum augerent, quem peccando amiserant, sed ut uitam hominibus eriperent, spem uerae lucis auferrent, ne homines, unde illi exciderunt, ad immortalitatis caeleste praemium peruenirent. ### English translation (Claude) they from the beginning, to turn men away from the knowledge of the true God, introduced new religions and cults of gods; they taught that the memories of dead kings be consecrated, temples established, images made, not to diminish the honour of God or to increase their own, which they had lost by sinning, but to snatch life from men, to take away the hope of the true light, so that men might not reach the heavenly reward of immortality from which they themselves had fallen. ### Citation (SBL) Lactantius, Epit. 23.4 (CSEL 19:696; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-4). ## Epitome of the Divine Institutes 23.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-5 - Source: CSEL 19:696 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons invented astrology and divination and make them seem true. ### Latin text idem astrologiam prodiderunt et auguratum et aruspicinam: quae cum per se falsa sint, tamen ipsi auctores malorum sic ea gubernant, sic temperant, ut uera credantur. ### English translation (Claude) They also handed down astrology and augury and haruspicy; and though these are false in themselves, yet the very authors of evils so govern and regulate them that they are believed to be true. ### Citation (SBL) Lactantius, Epit. 23.5 (CSEL 19:696; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-5). ## Epitome of the Divine Institutes 23.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-6 - Source: CSEL 19:696 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons are behind magical illusions. ### Latin text ipsi etiam magicae artis praestigias ad circumscribendos oculos reppererunt — illorum adspiratione fit ut ### English translation (Claude) They too invented the illusions of the magic art to deceive the eyes (by their breathing-upon it comes about that ### Citation (SBL) Lactantius, Epit. 23.6 (CSEL 19:696; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-6). ## Epitome of the Divine Institutes 23.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-7 - Source: CSEL 19:696 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons work through necromancy, oracles, and false wonders in temples. ### Latin text quod sit, non esse et quod non sit, esse uideatur —, ipsi necyomantias, ipsi sortes et oracula, ut mentes hominum per ambiguos exitus mentita diuinatione deludant. in templis uero et sacrificiis omnibus praesentes adsunt et prodigiis quibusdam fallacibus editis ad miraculum praesentium sic homines circumueniunt, ut inesse numen simulacris et imaginibus credant. ### English translation (Claude) what is seems not to be, and what is not seems to be); they invented necromancy, lots and oracles, to mock men's minds with lying divination by ambiguous outcomes. And in temples and at all sacrifices they are present, and by producing certain deceptive wonders to amaze those present, they so deceive men that they believe divinity dwells in statues and images. ### Citation (SBL) Lactantius, Epit. 23.7 (CSEL 19:696; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-7). ## Epitome of the Divine Institutes 23.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-8 - Source: CSEL 19:696–697 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons cause illness and dreams to win worship. ### Latin text inrepunt etiam corporibus ut spiritus tenues uitiatisque membris morbos conciunt, quos sacrificiis uotisque placati postmodum relaxent, somnia inmittunt aut plane terrores, ut ipsi rogentur, aut quorum exitus respondelaiit ueritati, ut uenerationem sui augeant. ### English translation (Claude) They also creep into bodies as subtle spirits and stir up diseases in the damaged members, which afterwards, appeased by sacrifices and vows, they relax; they send dreams or outright terrors, so that they themselves may be entreated, or dreams whose outcome answers to the truth, so as to increase veneration of themselves. ### Citation (SBL) Lactantius, Epit. 23.8 (CSEL 19:696–697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-8). ## Epitome of the Divine Institutes 23.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-9 - Source: CSEL 19:697 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By such frauds demons have hidden the one God from mankind. ### Latin text nonnumquam etiam in sacrilegos edunt aliquid ultionis, ut quisquis uiderit, timidior ac religiosior fiat. sic fraudibus suis obduxerunt humano generi tenebras, ut oppressa ueritate summi ac singularis dei nomen in obliuionem ueniret. ### English translation (Claude) Sometimes too they inflict some vengeance on the sacrilegious, so that whoever sees it may become more fearful and religious. So by their frauds they have drawn darkness over the human race, so that, the truth being suppressed, the name of the supreme and only God might pass into oblivion. ### Citation (SBL) Lactantius, Epit. 23.9 (CSEL 19:697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-23-9). ## Epitome of the Divine Institutes 24.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-1 - Source: CSEL 19:697 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why does God permit evil and why did he make the devil? ### Latin text Sed dicet quispiam: cur ergo uerus ille deus patitur haec fieri ac non potius malos uel summouet uel extinguit? cur uero ipse daemoniarchen a principio fecit, ut esset qui cuncta corrumperet, cuncta disperderet? ### English translation (Claude) But someone will say: Why then does that true God allow these things to happen, and not rather remove or destroy the wicked? And why did he himself make a prince of demons from the beginning, to be one who would corrupt and ruin everything? ### Citation (SBL) Lactantius, Epit. 24.1 (CSEL 19:697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-1). ## Epitome of the Divine Institutes 24.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-2 - Source: CSEL 19:697 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue is good, so vice, its opposite, is evil. ### Latin text dicam breuiter cur hunc talem esse uoluerit. quaero utrumne uirtus bonum sit an malum. negari non potest, quin bonum. si bonum est uirtus, malum est igitur e contrario uitium. ### English translation (Claude) I will say briefly why he willed him to be such. I ask whether virtue is a good or an evil. It cannot be denied that it is a good. If virtue is a good, then vice, its contrary, is an evil. ### Citation (SBL) Lactantius, Epit. 24.2 (CSEL 19:697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-2). ## Epitome of the Divine Institutes 24.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-3 - Source: CSEL 19:697 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue needs vice to overcome, so good cannot exist without evil. ### Latin text si uitium ex eo malum est, quia uirtutem inpugnat, et uirtus ex eo bonum est, quia uitium adfligit, ergo non potest uirtus sine uitio consistere et si uitium sustuleris, uirtutis merita tollentur. nec enim potest ulla fieri sine hoste uictoria. ita fit ut bonum sine malo esse non possit. ### English translation (Claude) If vice is evil because it attacks virtue, and virtue is good because it strikes down vice, then virtue cannot exist without vice, and if you take away vice, the merits of virtue will be taken away. For no victory can be won without an enemy. So it comes about that good cannot exist without evil. ### Citation (SBL) Lactantius, Epit. 24.3 (CSEL 19:697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-3). ## Epitome of the Divine Institutes 24.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-4 - Source: CSEL 19:697 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus rejected the idea that God made good but not evil. ### Latin text uidit hoc Chrysippus uir acris ingenii de prouidentia disserens eosque stultitiae redarguit, qui bonum quidem a deo factum putant, malum autem negant. huius sententiam interpretatus est A. ### English translation (Claude) Chrysippus, a man of keen mind, saw this when discussing providence, and he convicts of folly those who think that good was made by God but deny that evil was. His view is set out by Aulus ### Extrabiblical texts - Chrysippus, On Providence 4 (Chrysippus): allusion, high confidence - Aulus Gellius, Noct. att. 7.1.1 (Aulus Gellius, Attic Nights): allusion, high confidence ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Lactantius, Epit. 24.4 (CSEL 19:697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-4). ## Epitome of the Divine Institutes 24.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-5 - Source: CSEL 19:697–698 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gellius reports the argument that evils disprove providence. ### Latin text Gellius in libris Noctium Atticarum sic dicens: quibus non uidetur mundus dei et hominum causa institutus neque res humanae prouidentia gubernari, graui se argumento uti putant, cum ita dicunt: si esset prouidentia, nulla essent mala. nihil enim minus aiunt prouidentiae congruere quam in eo mundo quem propter homines fecisse dicatur, tantam uim esse aerumnarum et malorum. ### English translation (Claude) Gellius in the books of the Attic Nights, speaking thus: “Those who do not think that the world was established for the sake of God and men, nor that human affairs are governed by providence, think they are using a weighty argument when they say: ‘If there were providence, there would be no evils.’ For nothing, they say, fits providence less than that in the world which it is said to have made for the sake of men there should be such a mass of troubles and evils. ### Extrabiblical texts - Aulus Gellius, Noct. att. 7.1.1–13 (Aulus Gellius, Attic Nights): quotation, high confidence ### Translation notes - Aulus Gellius, Noct. att. 7.1.1–13, quoting Chrysippus. ### Citation (SBL) Lactantius, Epit. 24.5 (CSEL 19:697–698; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-5). ## Epitome of the Divine Institutes 24.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-6 - Source: CSEL 19:698 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus replies that goods cannot exist without evils. ### Latin text ad ea Chrysippus cum in libro xept rpovota; quarto dissereret, nihil prorsus inquit istis insulsius qui opinantur bona esse potuisse, si non essent itidem mala. ### English translation (Claude) Against these Chrysippus, discussing it in the fourth book On Providence, says: ‘Nothing is more foolish than those who think that goods could have existed if there were not likewise evils. ### Extrabiblical texts - Chrysippus, On Providence 4 (Chrysippus): quotation, high confidence ### Translation notes - The Greek title Περὶ προνοίας is garbled in the digital text. ### Citation (SBL) Lactantius, Epit. 24.6 (CSEL 19:698; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-6). ## Epitome of the Divine Institutes 24.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-7 - Source: CSEL 19:698 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Contraries need each other to exist. ### Latin text nam cum bona malis contraria sint, utraque necesse est opposita esse inter se et quasi mutuo aduersoque fulta nisu consistere: nullum adeo contrarium est sine contrario altero. ### English translation (Claude) For since goods are contrary to evils, both must be set against each other and stand supported, as it were, by mutual and opposing pressure: no contrary exists at all without its other contrary. ### Citation (SBL) Lactantius, Epit. 24.7 (CSEL 19:698; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-7). ## Epitome of the Divine Institutes 24.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-8 - Source: CSEL 19:698 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each virtue is understood only by its opposite vice. ### Latin text quo enim pacto iustitiae sensus esse posset, nisi essent iniuriae, aut quid aliud iustitia est quam iniustitiae priuatio? quid item fortitudo intellegi potest nisi ex ignauiae adpositione, quid continentia nisi ex intemperantia? quo item modo prudentia esset, nisi foret contraria inprudentia? ### English translation (Claude) For how could there be a sense of justice unless there were injuries? Or what else is justice but the absence of injustice? How likewise can courage be understood except by setting cowardice beside it? Or self-control except from intemperance? How likewise would there be prudence unless imprudence were its contrary? ### Citation (SBL) Lactantius, Epit. 24.8 (CSEL 19:698; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-8). ## Epitome of the Divine Institutes 24.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-9 - Source: CSEL 19:698 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth implies falsehood; so too good and evil, pleasure and pain, are bound together. ### Latin text proinde inquit homines stulti cur non hoc etiam desiderant, ut ueritas sit et non sit mendacium? namque itidem sunt bona et mala, felicitas et inportunitas, uoluptas et dolor. alterum enim ex altero, sicut Plato ait, uerticibus inter se contrariis deligatum: si tuleris unum, abs- ### English translation (Claude) Therefore,’ he says, ‘why do foolish men not also wish that there should be truth and no falsehood? For in the same way there are goods and evils, happiness and misfortune, pleasure and pain. For one is bound to the other, as Plato says, by opposite ends: if you take away one, you take ### Extrabiblical texts - Plato, Phaed. 60b (Plato (works)): allusion, high confidence ### Translation notes - Plato, Phaed. 60b. ### Citation (SBL) Lactantius, Epit. 24.9 (CSEL 19:698; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-9). ## Epitome of the Divine Institutes 24.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-10 - Source: CSEL 19:698 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good and evil cannot exist apart. ### Latin text tuleris utrumque. uides ergo, id quod saepe dixi, bonum et malum ita sibi esse conexa, ut alterum sine altero constare non possit. ### English translation (Claude) away both.’” You see, then, what I have often said, that good and evil are so connected that one cannot stand without the other. ### Citation (SBL) Lactantius, Epit. 24.10 (CSEL 19:698; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-10). ## Epitome of the Divine Institutes 24.11 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-11 - Source: CSEL 19:698–699 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God allowed evils as a contest in which the virtuous win immortality. ### Latin text summa igitur prudentia deus materiam uirtutis in malis posuit: quae idcirco fecit, ut uobis constitueret agonem, in quo uictores inmortalitatis praemio coronaret. ### English translation (Claude) With the highest wisdom, therefore, God placed the material of virtue in evils; and he made these so as to set up a contest for you, in which he might crown the victors with the reward of immortality. ### Scripture references - 2 Tim 4:7: echo, low confidence ### Citation (SBL) Lactantius, Epit. 24.11 (CSEL 19:698–699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-24-11). ## Epitome of the Divine Institutes 25.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-1 - Source: CSEL 19:699 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Summary: pagan worship is impious and vain, being given to dead men, lifeless images, and fallen spirits. ### Latin text Docui, ut opinor, cultus deorum non modo impios, sed etiam uanos esse, uel quod homines fuerint, quorum memoria post obitum consecrata sit, uel quod simulacra ipsa insensibilia et surda sint, quia sunt ficta de terra, nec oportere hominem, qui debeat spectare caelestia, terrenis se subiugare, uel quod spiritus qui eas religiones sibi uindicant, incesti et inpuri sint et ideo dei sententia condemnati ceciderint in terram, nec fas esse in eorum dicionem uenire quibus potior sis, si deum uerum sequi uelis. ### English translation (Claude) I have shown, I think, that the cults of the gods are not only impious but also vain: either because they were men whose memory was consecrated after death; or because the images themselves are senseless and deaf, being fashioned from earth, and a human being, who ought to look to heavenly things, should not subject himself to earthly ones; or because the spirits who claim those religions for themselves are unchaste and impure and therefore, condemned by God's sentence, fell to earth, and it is not right to come under the power of those to whom you are superior, if you wish to follow the true God. ### Citation (SBL) Lactantius, Epit. 25.1 (CSEL 19:699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-1). ## Epitome of the Divine Institutes 25.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-2 - Source: CSEL 19:699 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Next he turns to the false wisdom of the philosophers. ### Latin text Superest ut quoniam de falsa religione diximus, etiam de falsa sapientia disseramus, quam philosophi profitentur homines summa quidem doctrina et eloquentia praediti, sed longe a ueritate summoti, quia nec deum nec sapientiam dei cognouerunt. ### English translation (Claude) It remains, since we have spoken of false religion, that we also discuss false wisdom, which the philosophers profess: men endowed indeed with the highest learning and eloquence, but far removed from the truth, because they knew neither God nor the wisdom of God. ### Citation (SBL) Lactantius, Epit. 25.2 (CSEL 19:699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-2). ## Epitome of the Divine Institutes 25.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-3 - Source: CSEL 19:699 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human wisdom can be overcome by heavenly truth. ### Latin text qui licet sint arguti ac diserti, tamen quia humana est eorum sapientia, etiam cum his congredi non uerebor, ut appareat a ueritate mendacium, a caelestibus terrena facile posse superari. quid sit philosophia hoc modo definiunt: ### English translation (Claude) Although they are subtle and eloquent, yet because their wisdom is human, I will not be afraid to engage with them too, so that it may be clear that falsehood can easily be overcome by truth, and earthly things by heavenly. They define what philosophy is in this way: ### Citation (SBL) Lactantius, Epit. 25.3 (CSEL 19:699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-3). ## Epitome of the Divine Institutes 25.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-4 - Source: CSEL 19:699 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophy, as love or pursuit of wisdom, is not wisdom itself. ### Latin text philosophia est amor uel studium sapientiae. (si amor est sapientiae,) non est ergo ipsa sapientia, quia necesse est aliut esse quod amat, aliud quod amatur. si studium est sapientiae, ne sic quidem philosophia sapientia est. sapientia enim res est ipsa quae quaeritur, studium uero quod quaerit. ### English translation (Claude) Philosophy is the love or pursuit of wisdom. If it is the love of wisdom, it is not therefore wisdom itself, since that which loves must be different from that which is loved. If it is the pursuit of wisdom, not even so is philosophy wisdom. For wisdom is the thing itself which is sought, and pursuit is that which seeks. ### Translation notes - The clause “If it is the love of wisdom” is the editor's supplement. ### Citation (SBL) Lactantius, Epit. 25.4 (CSEL 19:699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-4). ## Epitome of the Divine Institutes 25.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-5 - Source: CSEL 19:699 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is not even a real pursuit, since it never attains wisdom. ### Latin text ipsa igitur definitio uel nominis significatio declarat philosophiam non esse ipsam sapientiam. dicam ne studium quidem esse sapientiae quo sapientia non conprehenditur. quis enim studere dicatur ei rei quam nullo modo possit attingere? ### English translation (Claude) The very definition, then, or the meaning of the name, declares that philosophy is not wisdom itself. I will say that it is not even the pursuit of wisdom, since by it wisdom is not grasped. For who could be said to pursue a thing he can in no way attain? ### Citation (SBL) Lactantius, Epit. 25.5 (CSEL 19:699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-5). ## Epitome of the Divine Institutes 25.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/22-1/#p-25-6 - Source: CSEL 19:699–700 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Students of other arts earn a title when they finish; philosophers never become wise. ### Latin text qui medicinae aut grammaticae aut oratoriae studet, studiosus eius artis quam discit dici potest: oł,i di certi, nihil firmi de iustitia disputare. ### English translation (Claude) And not without reason did Carneades arise, a man of the highest talent and acuteness, to refute their speech and to overturn justice, which had no stable foundation; not because he thought justice ought to be censured, but to show that its defenders argued nothing certain, nothing firm, about justice. ### Extrabiblical texts - Cicero, Rep. 3 (Cicero): allusion, medium confidence ### Translation notes - Carneades' speeches at Rome in 155 BC, known through Cicero, Rep. 3. ### Citation (SBL) Lactantius, Epit. 50.8 (CSEL 19:730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-50-8). ## Epitome of the Divine Institutes 51.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-1 - Source: CSEL 19:730 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice is the worship of the true God, which the philosophers lacked. ### Latin text Nam si iustitia est ueri dei cultus — quid enim tam iustum ad aequitatem, tam pium ad honorem, tam necessarium ad salutem quam deum agnoscere ut parentem, uenerari ut dominum eiusque legi et praeceptis obtemperare? —, nescierunt ergo iustitiam philosophi, quia nec ipsum deum agnouerunt nec cultum eius legemque tenuerunt. ### English translation (Claude) For if justice is the worship of the true God (for what is so just in equity, so dutiful in honour, so necessary for salvation, as to acknowledge God as parent, venerate him as lord, and obey his law and precepts?), then the philosophers did not know justice, since they neither acknowledged God himself nor held to his worship and law. ### Citation (SBL) Lactantius, Epit. 51.1 (CSEL 19:730; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-1). ## Epitome of the Divine Institutes 51.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-2 - Source: CSEL 19:730–731 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades argued that justice which neglects self-interest is folly. ### Latin text et ideo refelli potuerunt a Carneade, cuius haec fuit disputatio, nullum esse ius naturale itaque omnes animantes ipsa ducente natura commoda sua defendere et ideo iustitiam, si alienis utilitatibus consulit, suas neglegit, stultitiam esse dicendam. ### English translation (Claude) And so they could be refuted by Carneades, whose argument was this: that there is no natural law, and so all living things, led by nature itself, defend their own advantage; and therefore justice, if it looks after others' interests and neglects its own, must be called folly. ### Citation (SBL) Lactantius, Epit. 51.2 (CSEL 19:730–731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-2). ## Epitome of the Divine Institutes 51.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-3 - Source: CSEL 19:731 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If empires returned their conquests they would be just but foolish. ### Latin text quodsi omnes populi penes quos sit imperium ipsique Romani qui orbem totum possederint iustitiam sequi uelint ac suum cuique restituere quod ui et armis occupauerunt, ad casas et egestatem reuertentur. quod si fecerint, iustos quidem, sed tamen stultos iudicari necesse est, qui ut aliis prosint, sibi nocere contendant. ### English translation (Claude) For if all the peoples who hold empire, and the Romans themselves who have possessed the whole world, wished to follow justice and restore to each his own which they had seized by force and arms, they would return to huts and poverty. If they did that, they would have to be judged just, but still foolish, who strive to harm themselves in order to benefit others. ### Citation (SBL) Lactantius, Epit. 51.3 (CSEL 19:731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-3). ## Epitome of the Divine Institutes 51.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-4 - Source: CSEL 19:731 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades' example: honesty in a bargain is just but costly. ### Latin text deinde si reperiat aliquis hominem, qui aut aurum pro orichalco aut argentum pro plumbo uendat per errorem atque id emere necessitas cogat, utrum dissimulabit et emet paruo an potius indicabit? si indicabit, iustus utique dicetur, quia non fefellit, sed idem stultus, qui alteri fecerit lucrum, sibi damnum. sed facile de damno est. quid? ### English translation (Claude) Next, if someone finds a man who by mistake is selling gold for brass or silver for lead, and necessity compels him to buy it, will he conceal it and buy it cheap, or rather point it out? If he points it out, he will certainly be called just, because he did not deceive; but also foolish, because he made gain for another and loss for himself. But loss is an easy matter. What then? ### Citation (SBL) Lactantius, Epit. 51.4 (CSEL 19:731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-4). ## Epitome of the Divine Institutes 51.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-5 - Source: CSEL 19:731 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades' dilemmas of the plank and the horse set justice against self-preservation. ### Latin text si uita eius in periculum ueniet, ut eum necesse sit aut occidere aut mori, quid faciet? potest hoc euenire, ut naufragio facto inueniat aliquem inbecillum tabulae inhaerentem aut uicto exercitu fugiens reperiat aliquem uulneratum equo insidentem: utrumne aut illum tabula aut hunc equo deturbabit, ut ipse possit euadere? si uolet iustus esse, non faciet, sed idem stultus iudicabitur, qui dum alterius uitae parcit, suam prodet. si faciet, sapiens quidem uidebitur, quia sibi consulet, sed idem malus, quia nocebit. ### English translation (Claude) If his life comes into danger, so that he must either kill or die, what will he do? This can happen: after a shipwreck he may find a weak man clinging to a plank, or fleeing from a defeated army he may find a wounded man on a horse. Will he push the one off the plank or the other off the horse so that he himself can escape? If he wishes to be just, he will not do it; but he will also be judged foolish, who betrays his own life while he spares another's. If he does it, he will seem wise, because he looks after himself, but also wicked, because he does harm. ### Citation (SBL) Lactantius, Epit. 51.5 (CSEL 19:731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-51-5). ## Epitome of the Divine Institutes 52.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-1 - Source: CSEL 19:731–732 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice only looks like folly, and malice only looks like wisdom. ### Latin text Acuta ista sane, sed respondere ad ea facillime possumus. inmutatio enim nominum facit, ut sic esse uideatur. nam et iustitia imaginem habet stultitiae, non tamen est stultitia, et malitia imaginem sapientiae, non tamen sapientia est ### English translation (Claude) These arguments are clever indeed, but we can answer them very easily. For it is a change of names that makes it seem so. Justice has the appearance of folly, yet it is not folly; and malice has the appearance of wisdom, yet it is not wisdom. ### Citation (SBL) Lactantius, Epit. 52.1 (CSEL 19:731–732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-1). ## Epitome of the Divine Institutes 52.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-2 - Source: CSEL 19:732 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-serving cleverness is cunning; justice is innocence, and the just are truly wise. ### Latin text sed sicut malitia ista in conseruandis utilitatibus suis intellegens et arguta non sapientia, sed calliditas et astutia est, ita et iustitia non debet stultitia, sed innocentia nominari, quia necesse est et iustum esse sapientem et eum qui sit stultus iniustum. ### English translation (Claude) But just as that malice, shrewd and clever in guarding its own interests, is not wisdom but cunning and craft, so justice ought not to be called folly but innocence, because the just man must be wise and the foolish man unjust. ### Citation (SBL) Lactantius, Epit. 52.2 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-2). ## Epitome of the Divine Institutes 52.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-3 - Source: CSEL 19:732 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The just man, doing only good, must be wise. ### Latin text nam neque ratio neque natura ipsa permittit, ut is qui iustus est, sapiens non sit, quoniam iustus nihil utique facit nisi quod rectum et bonum est, prauum et malum semper fugit. ### English translation (Claude) For neither reason nor nature itself allows that one who is just should not be wise, since the just man does nothing but what is right and good, and always flees what is wrong and evil. ### Citation (SBL) Lactantius, Epit. 52.3 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-3). ## Epitome of the Divine Institutes 52.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-4 - Source: CSEL 19:732 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the wise can tell good from evil; justice and wisdom go together. ### Latin text quis autem discernere bonum et malum, prauum et rectum potest nisi qui sapiens fuerit? stultus autem male facit, quia bonum et malum quid sit ignorat, ideo peccat, quia non potest recta et praua discernere. non potest igitur neque stulto iustitia neque iniusto sapientia conuenire. ### English translation (Claude) And who can distinguish good and evil, wrong and right, except one who is wise? The fool does evil because he does not know what good and evil are; he sins because he cannot tell right from wrong. Justice, then, cannot belong to the fool, nor wisdom to the unjust. ### Citation (SBL) Lactantius, Epit. 52.4 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-4). ## Epitome of the Divine Institutes 52.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-5 - Source: CSEL 19:732 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Refusing to harm another in the plank or horse case is wise, not foolish. ### Latin text ergo stultus non est qui nec tabula naufragum nec equo saucium deiecerit, quia se abstinuit a nocendo, quod est peccatum; peccatum autem uitare sapientis est. ### English translation (Claude) He is not a fool, then, who has not pushed the shipwrecked man off the plank or the wounded man off the horse, because he has refrained from doing harm, which is a sin; and to avoid sin belongs to the wise. ### Citation (SBL) Lactantius, Epit. 52.5 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-5). ## Epitome of the Divine Institutes 52.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-6 - Source: CSEL 19:732 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He seems foolish only to those who deny life after death. ### Latin text sed ut stultus prima facie uideatur, illa res efficit, quod extingui animam cum corpore existimant: idcirco omne commodum ad hanc uitam referunt. ### English translation (Claude) But what makes him seem a fool at first sight is that they think the soul is extinguished with the body; and so they refer every advantage to this life. ### Citation (SBL) Lactantius, Epit. 52.6 (CSEL 19:732; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-6). ## Epitome of the Divine Institutes 52.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-7 - Source: CSEL 19:732–733 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If there is eternal life after death, the just man rightly despises this life. ### Latin text si enim post mortem nihil est, utique stulte facit qui alterius animae parcit cum dispendio suae aut qui alterius lucro magis quam suo consulit. si mors animam delet, danda est opera quo diutius commodiusque uiuamus: si autem uita post mortem superest aeterna et beata, hanc utique corporalem cum omnibus terrae bonis iustus et sapiens contemnet, qui scit quale a deo sit praemium recepturus. ### English translation (Claude) For if there is nothing after death, he certainly acts foolishly who spares another's life at the cost of his own, or who looks to another's gain more than his own. If death destroys the soul, we must take pains to live longer and more comfortably; but if an eternal and blessed life remains after death, the just and wise man will surely despise this bodily life with all the goods of the earth, knowing what reward he will receive from God. ### Citation (SBL) Lactantius, Epit. 52.7 (CSEL 19:732–733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-7). ## Epitome of the Divine Institutes 52.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-8 - Source: CSEL 19:733 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let us keep justice even if it looks foolish, and stay faithful under torture. ### Latin text teneamus igitur innocentiam, teneamus iustitiam, subeamus imaginem stultitiae, ut ueram sapientiam tenere possimus. et si hominibus ineptum uidetur ac stultum torqueri et mori malle quam libare diis et abire sine noxa, nos tamen omni uirtute omnique patientia fidem deo exhibere nitamur. ### English translation (Claude) Let us therefore hold to innocence, hold to justice, and accept the appearance of folly, so that we may hold true wisdom. And if it seems silly and foolish to men to prefer to be tortured and die rather than pour a libation to the gods and go away unharmed, let us nevertheless strive with all virtue and all patience to show our faithfulness to God. ### Citation (SBL) Lactantius, Epit. 52.8 (CSEL 19:733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-8). ## Epitome of the Divine Institutes 52.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-9 - Source: CSEL 19:733 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idolaters face eternal punishment; those who suffer for God gain eternal life. ### Latin text non mors terreat, non dolor frangat, quominus uigor animi et constantia inconcussa seruetur. stultos uocent, dummodo ipsi stultissimi sint et caeci et hebetes et pecudibus aequales, qui non intellegunt esse mortiferum relicto deo uiuo prosternere se atque adorare terrena, qui nesciunt et illos aeternam poenam manere qui figmenta insensibilia fuerint uenerati et eos qui nec tormenta nec mortem pro cultu et honore ueri dei recusauerint, uitam perpetuam consecuturos. ### English translation (Claude) Let not death terrify us nor pain break us, so that vigour of mind and unshaken constancy may be kept. Let them call us fools, so long as they themselves are the greatest fools, blind, dull, and equal to cattle, who do not understand that it is deadly to forsake the living God and prostrate themselves to adore earthly things; who do not know that eternal punishment awaits those who have venerated senseless images, and that those who have not refused torments or death for the worship and honour of the true God will obtain everlasting life. ### Citation (SBL) Lactantius, Epit. 52.9 (CSEL 19:733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-9). ## Epitome of the Divine Institutes 52.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-10 - Source: CSEL 19:733 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians await God's judgement, when they will judge their judges. ### Latin text haec est fides summa, haec uera sapientia, haec perfecta iustitia. nihil ad nos adtinet quid iudicent stulti aut quid homunculi sentiant: nos iudicium dei expectare debemus, ut eos postmodum qui de nobis iudicauerint iudicemus. ### English translation (Claude) This is the highest faith, this true wisdom, this perfect justice. It is nothing to us what fools judge or what little men think: we must await the judgement of God, so that afterwards we may judge those who have judged us. ### Scripture references - 1 Cor 6:2: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 52.10 (CSEL 19:733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-52-10). ## Epitome of the Divine Institutes 53.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-1 - Source: CSEL 19:733–734 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, needing nothing, desires not material offerings but an incorporeal sacrifice. ### Latin text Dixi de iustitia, quid esset: sequitur ut ostendam quod sit uerum sacrificium dei, qui iustissimus ritus colendi, ne quis arbitretur aut uictimas aut odores aut dona pretiosa desiderari a deo, a quo si fames, si sitis, si algor, si rerum omnium terrenarum cupiditas abest, non ergo utitur his omnibus quae templis diisque fictilibus inferuntur. sed sicut corporalibus corporalia, sic utique incorporali incorporale sacri- ### English translation (Claude) I have said what justice is; it follows that I should show what the true sacrifice to God is, what the most just rite of worship, lest anyone think that victims or incense or precious gifts are desired by God. Since hunger, thirst, cold, and desire for all earthly things are absent from him, he does not use any of the things that are brought to temples and to gods of clay. But just as bodily things are needed for bodily beings, so surely for an incorporeal being an incorporeal sacrifice ### Citation (SBL) Lactantius, Epit. 53.1 (CSEL 19:733–734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-1). ## Epitome of the Divine Institutes 53.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-2 - Source: CSEL 19:734 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God needs no temple, image, or lamps. ### Latin text ficium necessarium est, illis autem quae in usum tribuit homini deus, ipse non indiget, cum omnis terra in ipsius sit potestate: non indiget templo cuius domicilium mundus est, non indiget simulacro qui est et oculis et mente inconprehensibilis, non indiget terrenis luminibus qui solem cum ceteris astris in usum hominis potuit accendere. ### English translation (Claude) is necessary. He himself does not need the things which God gave for man's use, since the whole earth is in his power. He does not need a temple, whose dwelling is the world; he does not need an image, who is incomprehensible to eyes and mind; he does not need earthly lamps, who could kindle the sun with the other stars for man's use. ### Scripture references - Acts 17:24: echo, medium confidence - Acts 17:25: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 53.2 (CSEL 19:734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-2). ## Epitome of the Divine Institutes 53.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-3 - Source: CSEL 19:734 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true sacrifice is the pure worship of the heart. ### Latin text quid igitur ab homine desiderat deus nisi cultum mentis, qui est purus et sanctus? nam illa quae aut digitis fiunt aut extra hominem sunt, inepta fragilia ingrata sunt. hoc est sacrificium uerum, non quod ei arca, sed quod ex corde profertur, non quod manu, sed quod mente libatur, haec acceptabilis uictima est quam de se ipso animus immolauerit. ### English translation (Claude) What, then, does God desire from man but the worship of the mind, which is pure and holy? For the things made by fingers or outside the man are useless, fragile, and displeasing. This is the true sacrifice: not what is brought out of a chest but out of the heart, not what is offered by the hand but by the mind. That is an acceptable victim which the soul has sacrificed from itself. ### Scripture references - Ps 51:17 (50:19 Vulg.): echo, medium confidence - Rom 12:1: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 53.3 (CSEL 19:734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-3). ## Epitome of the Divine Institutes 53.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-4 - Source: CSEL 19:734 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God seeks only justice, which is true worship. ### Latin text nam quid hostiae, quid tura, quid uestes, quid aurum, quid argentum, quid pretiosi lapides conferunt, si colentis pura mens non est? sola ergo iustitia est quam deus expetit: in hac sacrificium, in hac dei cultus est. de quo nunc mihi disserendum est docendumque in quibus operibus iustitiam necesse sit contineri. ### English translation (Claude) For what do victims, incense, garments, gold, silver, precious stones contribute if the mind of the worshipper is not pure? Justice alone, then, is what God seeks: in it is the sacrifice, in it the worship of God. Of this I must now speak and teach in what works justice must consist. ### Citation (SBL) Lactantius, Epit. 53.4 (CSEL 19:734; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-53-4). ## Epitome of the Divine Institutes 54.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-1 - Source: CSEL 19:734–735 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers spoke of two ways of life, but only in terms of this life. ### Latin text Duas esse humanae uitae uias nec philosophis ignotum fuit nec poetis, sed eas utrique diuerso modo induxerunt. philosophi alteram industriae, alteram inertiae esse uoluerunt, sed hoc minus recte, quod eas ad sola uitae huius commoda rettulerunt. ### English translation (Claude) That there are two ways of human life was not unknown either to the philosophers or to the poets, but each presented them differently. The philosophers held that one is the way of industry, the other of idleness; but less rightly, in that they referred them only to the advantages of this life. ### Citation (SBL) Lactantius, Epit. 54.1 (CSEL 19:734–735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-1). ## Epitome of the Divine Institutes 54.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-2 - Source: CSEL 19:735 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets placed the two ways of the just and the wicked in the underworld. ### Latin text melius poetae, qui alteram iustorum, alteram impiorum esse dixerunt: sed in eo peccant, quod eas non in hac uita, sed aput inferos esse aiunt. ### English translation (Claude) The poets did better, who said that one is the way of the just, the other of the impious; but they err in that they say these ways are not in this life but in the underworld. ### Extrabiblical texts - Virgil, Aen. 6.540–543 (Virgil): allusion, medium confidence ### Translation notes - Compare Virgil, Aen. 6.540–543. ### Citation (SBL) Lactantius, Epit. 54.2 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-2). ## Epitome of the Divine Institutes 54.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-3 - Source: CSEL 19:735 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The two ways of life and death are in this life, leading to heaven or eternal punishment. ### Latin text nos utique rectius, qui alteram uitae, alteram mortis et hic tamen esse has uias dicimus. sed illa dexterior, qua iusti gradiuntur, non in Elysium fert, sed in caelum — immortales enim fiunt —, sinisterior ad Tartarum: aeternis enim cruciatibus addicuntur iniusti. tenenda est igitur nobis iustitiae uia, quae ducit ad uitam. ### English translation (Claude) We speak more rightly, who say that one is the way of life, the other of death, and that these ways are here. But the right-hand way, by which the just walk, leads not to Elysium but to heaven (for they become immortal); the left-hand way leads to Tartarus, for the unjust are consigned to eternal torments. We must therefore keep to the way of justice, which leads to life. ### Scripture references - Matt 7:13: allusion, medium confidence - Matt 7:14: allusion, medium confidence - Deut 30:15: echo, medium confidence ### Extrabiblical texts - Did. 1.1 (Didache): echo, low confidence ### Citation (SBL) Lactantius, Epit. 54.3 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-3). ## Epitome of the Divine Institutes 54.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-4 - Source: CSEL 19:735 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice first owes God love and fear as Father and Lord, then brotherhood to all people. ### Latin text primum autem iustitiae officium est deum agnoscere eumque metuere ut dominum, diligere ut patrem. idem enim qui nos genuit, qui uitali spiritu animauit, qui alit, qui saluos facit, habet in nos non modo ut pater, uerum etiam ut dominus licentiam uerberandi et uitae ac necis potestatem, unde illi ab homine duplex honos, id est amor cum timore debetur. secundum iustitiae officium est hominem agnoscere uelut fratrem. ### English translation (Claude) The first duty of justice is to acknowledge God and to fear him as Lord and love him as Father. For he who begot us, who animated us with the breath of life, who feeds us, who keeps us safe, has over us not only as a father but also as a lord the right to chastise and the power of life and death; hence a twofold honour, that is, love with fear, is owed him by man. The second duty of justice is to acknowledge man as a brother. ### Scripture references - Mal 1:6: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 54.4 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-4). ## Epitome of the Divine Institutes 54.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-5 - Source: CSEL 19:735 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Created alike by God, all people are brothers. ### Latin text si enim nos idem deus fecit et uniuersos ad iustitiam uitamque aeternam pari condicione generauit, fraterna utique necessitudine cohaeremus: quam qui non agnoscit, iniustus est. ### English translation (Claude) For if the same God made us and brought all to birth on equal terms for justice and eternal life, we are certainly bound together by a brotherly tie; and whoever does not acknowledge it is unjust. ### Citation (SBL) Lactantius, Epit. 54.5 (CSEL 19:735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-5). ## Epitome of the Divine Institutes 54.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-6 - Source: CSEL 19:735–736 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When people turned to many gods, justice fled and human fellowship broke down. ### Latin text sed origo huius mali, quo societas inter se hominum, quo necessitudinis uinculum dissolutum est, ab ignoratione ueri dei nascitur. qui enim fontem illum benignitatis ignorat, bonus esse nullo pacto potest. Inde est quod ex eo tempore quo dii multi consecrari ab hominibus colique coeperunt, fugata sicut poetae ferunt iustitia diremptum est omne foedus, dirempta societas iuris humani. ### English translation (Claude) But the origin of this evil, by which the fellowship of men with one another and the bond of kinship has been dissolved, springs from ignorance of the true God. For one who does not know that fountain of goodness can in no way be good. Hence it is that from the time when many gods began to be consecrated and worshipped by men, justice, as the poets say, was put to flight, every covenant was broken, and the fellowship of human law was torn apart. ### Extrabiblical texts - Aratus, Phaen. 96–136 (Aratus, Phaenomena): allusion, medium confidence - Virgil, Georg. 2.473–474 (Virgil): allusion, medium confidence ### Translation notes - The flight of Justice from earth: Aratus, Phaen. 96–136; Virgil, Georg. 2.473–474. ### Citation (SBL) Lactantius, Epit. 54.6 (CSEL 19:735–736; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-6). ## Epitome of the Divine Institutes 54.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-7 - Source: CSEL 19:736 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then every kind of crime and lust broke out. ### Latin text tum sibi quisque consulens ius in uiribus conputare, nocere inuicem, fraudibus adgredi, dolis circumscribere, commoda sua aliorum incommodis adaugere, non cognatis, non liberis, non parentibus parcere, ad necem hominum pocula temperare, obsidere cum ferro uias, maria infestare, libidini autem qua furor duxerat frena laxare, nihil denique sancti habere quod non cupiditas infanda uiolaret. ### English translation (Claude) Then each, looking after himself, reckoned right in terms of strength, harmed others, attacked them with frauds, entrapped them with tricks, increased his own advantages by others' losses, spared neither relatives nor children nor parents, mixed cups for murder, beset roads with the sword, infested the seas, loosed the reins to lust wherever frenzy led, and finally had nothing holy that unspeakable desire did not violate. ### Citation (SBL) Lactantius, Epit. 54.7 (CSEL 19:736; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-7). ## Epitome of the Divine Institutes 54.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-8 - Source: CSEL 19:736 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws restrained open crime but could not reach conscience. ### Latin text cum haec fierent, tum leges sibi homines condiderunt pro utilitate communi, ut se interim tutos ab iniuriis facerent. sed metus legum non scelera conprimebat, sed licentiam submouebat. poterant enim leges delicta punire, conscientiam punire non poterant. ### English translation (Claude) When these things were happening, men then made laws for themselves for the common benefit, so as to make themselves safe for a while from injuries. But fear of the laws did not suppress crimes; it only removed licence. For laws could punish offences; they could not punish conscience. ### Citation (SBL) Lactantius, Epit. 54.8 (CSEL 19:736; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-8). ## Epitome of the Divine Institutes 54.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-9 - Source: CSEL 19:736–737 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Crime went underground, judges were corrupted, and violence grew. ### Latin text itaque quae ante palam eant, clam nen coeperunt: circumscribi etiam iura, siquidem ipsi praesides legum praemiis muneribusque corrupti uel in remissionem malorum uel in perniciem iustorum sententias uenditabant. his accedebant dissensiones et bella et mutuae depraedationes et oppressis legibus saeuiendi potestas licenter adsumpta. ### English translation (Claude) So the things which before had been done openly began to be done secretly; even the laws were circumvented, since the very guardians of the laws, corrupted by rewards and gifts, sold their judgements either for the release of the wicked or for the ruin of the just. To these were added dissensions and wars and mutual plunderings, and, the laws being crushed, the power of raging was licentiously assumed. ### Translation notes - The digital text is corrupt at the start (“palam eant, clam nen”); the sense is clear. ### Citation (SBL) Lactantius, Epit. 54.9 (CSEL 19:736–737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-54-9). ## Epitome of the Divine Institutes 55.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-1 - Source: CSEL 19:737 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In mercy God revealed himself and gave his divine law to end human error. ### Latin text In hoc statu cum essent humanae res, misertus nostri deus reuelauit se nobis et ostendit, ut in ipso religionem fidem castitatem misericordiam disceremus, ut errore uitae prioris abiecto simul cum ipso deo nosmet ipsos, quos inpietas dissociauerat, nosceremus legemque diuinam, quae humana cum caelestibus copulat, tradente ipso domino sumeremus, qua lege uniuersi quibus inretiti fuimus errores cum uanis et impiis superstitionibus tollerentur. ### English translation (Claude) When human affairs were in this state, God, having pity on us, revealed himself to us and showed himself, so that in him we might learn religion, faith, chastity, mercy; so that, casting away the error of our former life, we might know ourselves together with God himself, from whom impiety had separated us; and so that, the Lord himself handing it down, we might receive the divine law which joins human things with heavenly, by which law all the errors in which we had been entangled, with vain and impious superstitions, might be taken away. ### Citation (SBL) Lactantius, Epit. 55.1 (CSEL 19:737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-1). ## Epitome of the Divine Institutes 55.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-2 - Source: CSEL 19:737 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's law teaches that what we do for others we do for God. ### Latin text quid igitur homini debeamus, eadem illa lex diuina praescribit, quae docet quidquid homini praestiteris deo praestari. ### English translation (Claude) What we owe to man, then, that same divine law prescribes, which teaches that whatever you do for a man is done for God. ### Scripture references - Matt 25:40: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 55.2 (CSEL 19:737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-2). ## Epitome of the Divine Institutes 55.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-3 - Source: CSEL 19:737 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice is rooted in the golden rule: do not do to others what you would not suffer. ### Latin text sed radix iustitiae et omne fundamentum aequitatis est illut, ut non facias quod pati nolis, sed alterius animum de tuo metiaris. si acerbum est iniuriam ferre et qui eam fecerit uidetur iniustus, transfer in alterius personam quod de te sentis et in tuam quod de altero iudicas, et intelleges tam te iniuste facere, si alteri noceas, quam alterum, si tibi. ### English translation (Claude) But the root of justice and the whole foundation of equity is this: not to do what you would not wish to suffer, but to measure another's mind by your own. If it is bitter to bear an injury, and he who has done it seems unjust, transfer to the other's person what you feel about yourself, and to your own what you judge about the other, and you will understand that you act as unjustly if you harm another as the other does if he harms you. ### Scripture references - Matt 7:12: allusion, medium confidence ### Extrabiblical texts - Tob 4:15 (Tobit): echo, medium confidence ### Citation (SBL) Lactantius, Epit. 55.3 (CSEL 19:737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-3). ## Epitome of the Divine Institutes 55.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-4 - Source: CSEL 19:737–738 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: First do no harm, then do good. ### Latin text haec si mente uoluamus, innocentiam tenebimus, in qua iustitia uelut primo gradu insistit. primum est enim non nocere, proximum prodesse. ### English translation (Claude) If we turn these things over in our minds, we shall keep innocence, on which justice stands as on its first step. For the first thing is not to harm, the next to help. ### Citation (SBL) Lactantius, Epit. 55.4 (CSEL 19:737–738; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-4). ## Epitome of the Divine Institutes 55.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-5 - Source: CSEL 19:738 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vices must be uprooted before virtues can be sown by God's word. ### Latin text sed sicut in rudibus agris priusquam serere incipias, euulsis sentibus et omnibus stirpium radicibus amputatis arua purganda, sic de nostris animis prius uitia detrahenda sunt et tunc demum uirtutes inserendae, de quibus seminatae per uerbum dei fruges uirtutis oriantur. ### English translation (Claude) But just as in uncultivated fields, before you begin to sow, the ploughland must be cleared by pulling up the briars and cutting off all the roots of stumps, so vices must first be removed from our souls, and then at last virtues planted, from which, sown by the word of God, the fruits of virtue may spring. ### Scripture references - Jer 4:3: echo, low confidence - Matt 13:7: echo, low confidence ### Citation (SBL) Lactantius, Epit. 55.5 (CSEL 19:738; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-55-5). ## Epitome of the Divine Institutes 56.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-1 - Source: CSEL 19:738 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anger, avarice, and lust are the three great disturbers of the soul. ### Latin text Tres adfectus uel ut ita dicam tres Furiae sunt, quae in animis hominum tantas perturbationes cient et interdum cogunt ita delinquere, ut nec famae nec periculi sui respectum habere permittant, ira, quae uindictam cupit, auaritia, quae desiderat opes, libido, quae adpetit uoluptates. ### English translation (Claude) There are three passions, or, so to speak, three Furies, which stir up such great disturbances in human souls and sometimes compel them so to offend that they allow no regard for their reputation or their own danger: anger, which desires revenge; avarice, which longs for wealth; lust, which seeks pleasures. ### Citation (SBL) Lactantius, Epit. 56.1 (CSEL 19:738; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-1). ## Epitome of the Divine Institutes 56.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-2 - Source: CSEL 19:738–739 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stoics would remove the passions and Peripatetics moderate them; both are wrong. ### Latin text his uitiis ante omnia resistendum est, hae stirpes eruendae, ut uirtutes inseri possint. hos adfectus Stoici amputandos, Peripatetici temperandos putant, neutri eorum recte, quia neque in totum detrahi possunt, siquidem natura insiti certam habent magnamque rationem, neque deminui, quoniam si mala sunt, carendum est etiam mediocribus, si bona, integris abutendum est. ### English translation (Claude) These vices must be resisted before all else; these stumps must be rooted out, so that virtues can be planted. The Stoics think these passions should be cut away, the Peripatetics that they should be moderated; neither rightly, since they can neither be removed entirely, for being implanted by nature they have a definite and great purpose, nor diminished, since if they are evil we must be without them even in moderation, and if good we must use them whole. ### Citation (SBL) Lactantius, Epit. 56.2 (CSEL 19:738–739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-2). ## Epitome of the Divine Institutes 56.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-3 - Source: CSEL 19:739 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The passions are good gifts of God that become evil only through misuse. ### Latin text nos uero neque detrahendos neque minuendos esse dicimus. non enim per se mala sunt quae deus homini rationabiliter inseuit, sed cum sint utique natura bona, quoniam ad tuendam uitam sunt adtributa, male utendo fiunt mala. ### English translation (Claude) We, however, say that they are neither to be removed nor diminished. For the things which God has implanted in man with reason are not evil in themselves; but since they are certainly good by nature, being given to protect life, they become evil by being used badly. ### Citation (SBL) Lactantius, Epit. 56.3 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-3). ## Epitome of the Divine Institutes 56.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-4 - Source: CSEL 19:739 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anger is given to restrain wrongdoing, but beyond its limits it leads to murder and war. ### Latin text et sicut fortitudo, si pro patria dimices, bonum est, si contra patriam, malum, sic et adfectus, si ad usus bonos habeas, uirtutes erunt, si ad malos, uitia dicentur. ira igitur ad coercitionem peccatorum id est ad regendam subiectorum disciplinam data est a deo, ut metus licentiam conprimat et conpescat audaciam, sed qui terminos eius ignorant, irascuntur paribus aut etiam potioribus: inde ad inmania facinora prosilitur, inde ad caedes, inde ad bella consurgitur. ### English translation (Claude) And just as courage is good if you fight for your country and evil if against it, so the passions, if you apply them to good uses, will be virtues; if to bad, they will be called vices. Anger, then, was given by God for the restraint of sins, that is, for governing the discipline of those under one's authority, so that fear might suppress licence and check boldness; but those who do not know its limits are angry with equals or even superiors: from this people leap to monstrous crimes, to murders, to wars. ### Citation (SBL) Lactantius, Epit. 56.4 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-4). ## Epitome of the Divine Institutes 56.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-5 - Source: CSEL 19:739 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Desire is for life's necessities; unbounded it breeds fraud. ### Latin text cupiditas quoque ad desideranda et conquirenda uitae necessaria tributa est, sed qui nesciunt fines eius, insatiabiliter opes congerere nituntur: hinc uenena, hinc circumscriptiones, hinc falsa testamenta, hinc omnia fraudum genera eruperunt. ### English translation (Claude) Desire too was given for wishing for and acquiring the necessities of life; but those who do not know its limits strive insatiably to heap up wealth: from this poisonings, swindles, forged wills, and every kind of fraud have broken out. ### Citation (SBL) Lactantius, Epit. 56.5 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-5). ## Epitome of the Divine Institutes 56.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-6 - Source: CSEL 19:739 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sexual desire exists for procreation; misused it leads to adultery and corruption. ### Latin text libidinis autem adfectus ad procreandos liberos insitus et innatus est, sed qui limites eius in animo non tenent, utuntur eo ad solam uoluptatem: inde inliciti amores, inde adulteria et stupra, inde omnes corruptelae oriuntur. ### English translation (Claude) The passion of lust is implanted and inborn for the begetting of children; but those who do not keep its limits in their mind use it for pleasure alone: from this arise unlawful loves, adulteries and debaucheries, and every corruption. ### Citation (SBL) Lactantius, Epit. 56.6 (CSEL 19:739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-6). ## Epitome of the Divine Institutes 56.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-7 - Source: CSEL 19:739–740 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The passions must be kept within their proper bounds. ### Latin text redigendi sunt ergo isti adfectus intra fines suos et in uiam rectam dirigendi, in qua etiamsi sint uehementes, culpam tamen habere non possunt. ### English translation (Claude) These passions must therefore be brought back within their limits and directed into the right way, in which, even if they are vehement, they cannot incur blame. ### Citation (SBL) Lactantius, Epit. 56.7 (CSEL 19:739–740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-56-7). ## Epitome of the Divine Institutes 57.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-1 - Source: CSEL 19:740 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Restrain anger under injury and curb avarice when one has enough. ### Latin text Cohibenda est ira, cum patimur iniuriam, ut et malum conprimatur quod ex certamine inpendet et duas maximas uirtutes, innocentiam patientiamque, teneamus. auaritia frangatur, cum habemus quod satis est. ### English translation (Claude) Anger must be restrained when we suffer injury, both so that the evil which threatens from strife may be checked and so that we may keep the two greatest virtues, innocence and patience. Avarice must be broken when we have what is enough. ### Citation (SBL) Lactantius, Epit. 57.1 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-1). ## Epitome of the Divine Institutes 57.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-2 - Source: CSEL 19:740 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is madness to hoard what others will take. ### Latin text quis enim furor est in iis coaceruandis laborare quae aut latrocinio aut proscriptione aut morte ad alios necesse sit peruenire? ### English translation (Claude) For what madness is it to toil at heaping up things which must pass to others by robbery or confiscation or death? ### Scripture references - Luke 12:20: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 57.2 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-2). ## Epitome of the Divine Institutes 57.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-3 - Source: CSEL 19:740 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sexual desire belongs within marriage; unchastity brings eternal death. ### Latin text libido extra legitimum torum non euagetur, sed creandis liberis seruiat. adpetentia enim nimia uoluptatis et periculum parit et infamiam generat et, quod est maxime cauendum, mortem adquirit aeternam. nihil est enim tam inuisum deo quam mens incesta et animus inpurus. ### English translation (Claude) Let lust not wander outside the lawful marriage bed, but serve the begetting of children. For excessive appetite for pleasure both breeds danger and begets disgrace and, what is most to be guarded against, acquires eternal death. For nothing is so hateful to God as an unchaste mind and an impure soul. ### Citation (SBL) Lactantius, Epit. 57.3 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-3). ## Epitome of the Divine Institutes 57.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-4 - Source: CSEL 19:740 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must also resist the pleasures of the other senses. ### Latin text nec hac sola uoluptate abstinendum sibi quis putet quae capitur ex feminei corporis copulatione, sed et ceteris uoluptatibus sensuum reliquorum, quia et ipsae sunt uitiosae et eiusdem uirtutis est eas contemnere. ### English translation (Claude) Nor let anyone think that he must abstain only from this pleasure which is taken from union with a woman's body, but also from the other pleasures of the remaining senses, because they too are faulty and it belongs to the same virtue to despise them. ### Citation (SBL) Lactantius, Epit. 57.4 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-4). ## Epitome of the Divine Institutes 57.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-5 - Source: CSEL 19:740 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue must resist the pleasures of sight, hearing, smell, and taste. ### Latin text oculorum uoluptas percipitur ex rerum pulcritudine, aurium de uocibus canoris et suauibus, narium de odore ineundo, saporis de cibis dulcibus: quibus omnibus uirtus repugnare fortiter debet, ne his inlecebris inretitus animus a caelestibus ad terrena, ab aeternis ad temporalia, a uita inmortali ad poenam perpetuam deprimatur. ### English translation (Claude) The pleasure of the eyes is gained from the beauty of things, of the ears from melodious and sweet sounds, of the nostrils from pleasant smell, of taste from sweet foods; all of which virtue must resist bravely, lest the soul, entangled by these allurements, be pressed down from heavenly things to earthly, from eternal to temporal, from immortal life to perpetual punishment. ### Citation (SBL) Lactantius, Epit. 57.5 (CSEL 19:740; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-5). ## Epitome of the Divine Institutes 57.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-6 - Source: CSEL 19:740–741 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taste and smell lead to luxury; pleasing words and music can lead to false worship. ### Latin text in saporis et odoris uoluptatibus hoc periculum est, quod trahere ad luxuriem possunt. qui enim fuerit his deditus, aut non habebit ullam rem familiarem aut si habuerit, absumet et aget postmodum uitam detestabilem. qui autem capitur auditu, ut taceam de cantibus qui sensus intimos ita saepe deleniunt, ut etiam statum mentis furore perturbent, compositis certe orationibus numerosisque carminibus aut argutis disputationibus ad impios cultus facile traducitur. ### English translation (Claude) In the pleasures of taste and smell there is this danger, that they can draw one to luxury. For whoever is devoted to them will either have no property or, if he has it, will consume it and afterwards lead a detestable life. And whoever is captivated by hearing (not to speak of songs, which often so soothe the inmost senses as to disturb even the balance of the mind with frenzy) is easily led to impious worship by well-composed speeches, rhythmic poems, or clever disputations. ### Citation (SBL) Lactantius, Epit. 57.6 (CSEL 19:740–741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-6). ## Epitome of the Divine Institutes 57.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-7 - Source: CSEL 19:741 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eloquent despise Scripture's plain style and prefer pleasant words to truth. ### Latin text inde est quod scriptis caelestibus, quia uidentur incompta, non facile credunt qui aut ipsi sunt diserti aut diserta legere malunt: non quaerunt uera, set dulcia, immo illis haec uidentur esse uerissima quae auribus blandiuntur. ita respuunt ueritatem, dum sermonis suauitate capiuntur. ### English translation (Claude) Hence it is that those who are either eloquent themselves or prefer to read eloquent things do not easily believe the heavenly writings, because they seem unpolished: they seek not what is true but what is sweet; nay, those things seem to them most true which flatter the ears. So they reject the truth while they are captivated by sweetness of speech. ### Citation (SBL) Lactantius, Epit. 57.7 (CSEL 19:741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-7). ## Epitome of the Divine Institutes 57.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-8 - Source: CSEL 19:741 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pleasure of the eyes breeds avarice or lust. ### Latin text uoluptas uero quae spectat ad uisum multiformis est. nam quae percipitur ex rerum pretiosarum pulcritudine, auaritiam concitat, quae aliena esse debet a sapiente atque iusto, quae autem capitur de specie mulierum, in alteram cadit uoluptatem, de qua iam superius locuti sumus. ### English translation (Claude) The pleasure that pertains to sight is manifold. For that which is gained from the beauty of precious things stirs up avarice, which ought to be foreign to the wise and just man; and that which is taken from the beauty of women falls into the other pleasure, of which we have already spoken above. ### Citation (SBL) Lactantius, Epit. 57.8 (CSEL 19:741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-57-8). ## Epitome of the Divine Institutes 58.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-1 - Source: CSEL 19:741 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The public shows must be avoided because they corrupt and honour the gods. ### Latin text Superest de spectaculis dicere, quae quoniam potentia sunt ad corrumpendos animos, uitanda sapientibus et cauenda sunt, tum, quod ad celebrandos deorum honores inuenta memorantur. ### English translation (Claude) It remains to speak of the spectacles, which, since they have power to corrupt souls, must be avoided and guarded against by the wise, all the more because they are recorded as invented for celebrating the honours of the gods. ### Translation notes - The digital text prefixes a chapter number “(63)” from the Divine Institutes numbering; it is not translated. ### Citation (SBL) Lactantius, Epit. 58.1 (CSEL 19:741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-1). ## Epitome of the Divine Institutes 58.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-2 - Source: CSEL 19:741–742 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each kind of show belongs to a pagan god. ### Latin text nam munerum editiones Saturni festa sunt, scaena Liberi patris est, ludi uero circenses Neptuno dicati putantur, ut iam qui spectaculis interest, relicto dei cultu ad profanos ritus transisse uideatur. ### English translation (Claude) For the gladiatorial shows are festivals of Saturn, the stage belongs to Father Liber, and the circus games are thought to be dedicated to Neptune; so that whoever attends the spectacles seems to have left the worship of God and passed over to profane rites. ### Citation (SBL) Lactantius, Epit. 58.2 (CSEL 19:741–742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-2). ## Epitome of the Divine Institutes 58.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-3 - Source: CSEL 19:742 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gladiatorial shows make killing into entertainment. ### Latin text sed ego de re malo dicere quam de origine. quid tam horribile, tam taetrum quam hominis trucidatio? ideo seuerissimis legibus uita nostra munitur, ideo bella execrabilia sunt. inuenit tamen consuetudo quatenus homicidium sine bello ac sine legibus faciat, et hoc sibi uoluptas quod scelus uindicauit. ### English translation (Claude) But I prefer to speak of the thing itself rather than its origin. What is so horrible, so hideous, as the slaughter of a human being? For this reason our life is protected by the severest laws; for this reason wars are accursed. Yet custom has found how to commit homicide without war and without laws, and pleasure has claimed this for itself, which crime had claimed. ### Citation (SBL) Lactantius, Epit. 58.3 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-3). ## Epitome of the Divine Institutes 58.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-4 - Source: CSEL 19:742 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spectators share the bloodguilt of the killing. ### Latin text quodsi interesse homicidio sceleris conscientia est et eidem facinori spectator obstrictus est cui et admissor, ergo et in his gladiatorum caedibus non minus cruore perfunditur qui spectat quam ille qui facit, nec potest esse inmunis a sanguine qui uoluit effundi, aut uideri non interfecisse qui interfectori et fauit et praemium postulauit. ### English translation (Claude) But if to be present at a homicide is to share the guilt of the crime, and the spectator is bound by the same deed as the perpetrator, then in these slaughters of gladiators he who watches is no less drenched in blood than he who does it; nor can he be free of blood who wished it shed, or seem not to have killed who both cheered the killer and demanded a reward for him. ### Citation (SBL) Lactantius, Epit. 58.4 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-4). ## Epitome of the Divine Institutes 58.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-5 - Source: CSEL 19:742 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The theatre portrays immorality. ### Latin text quid? scaena num sanctior? in qua comoedia de stupris et amoribus, tragoedia de incestis et parricidiis fabulatur. ### English translation (Claude) What? Is the stage any holier? On it comedy tells stories of seductions and love affairs, tragedy of incests and parricides. ### Citation (SBL) Lactantius, Epit. 58.5 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-5). ## Epitome of the Divine Institutes 58.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-6 - Source: CSEL 19:742 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Actors' mimes teach vice. ### Latin text histrionum etiam inpudici gestus, quibus infames feminas imitantur, libidines, quas saltando exprimunt, docent. nam mimus corruptelarum disciplina est, in quo fiunt per imaginem quae pudenda sunt, ut fiant sine pudore quae uera sunt. ### English translation (Claude) The shameless gestures of the actors too, by which they imitate disreputable women, teach the lusts which they express in dancing. For the mime is a school of corruption, in which shameful things are done in representation, so that the real things may be done without shame. ### Citation (SBL) Lactantius, Epit. 58.6 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-6). ## Epitome of the Divine Institutes 58.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-7 - Source: CSEL 19:742 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young are trained in vice by the theatre. ### Latin text spectant haec adulescentes, quorum lubrica aetas, quae frenari ac regi debet, ad uitia et peccata his imaginibus eruditur. ### English translation (Claude) Young people watch these things, whose slippery age, which ought to be bridled and guided, is trained by these images to vices and sins. ### Citation (SBL) Lactantius, Epit. 58.7 (CSEL 19:742; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-7). ## Epitome of the Divine Institutes 58.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-8 - Source: CSEL 19:742–743 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The circus inflames spectators to violence. ### Latin text circus uero innocentior existimatur, sed maior hic furor est, siquidem mentes spectantium tanta efferuntur insania, ut non modo in conuicia, sed etiam in rixas et proelia et contentiones saepe consurgant. ### English translation (Claude) The circus is thought more innocent, but here the madness is greater, since the minds of the spectators are carried away by such frenzy that they often rise up not only to abuse but to brawls, fights, and quarrels. ### Citation (SBL) Lactantius, Epit. 58.8 (CSEL 19:742–743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-8). ## Epitome of the Divine Institutes 58.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-9 - Source: CSEL 19:743 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shun all shows to keep a tranquil mind. ### Latin text fugienda igitur omnia spectacula, ut tranquillum mentis statum tenere possimus, renuntiandum noxiis uoluptatibus, ne deleniti suauitate pestifera in mortis laqueos incidamus. ### English translation (Claude) All spectacles, then, must be shunned, so that we may keep a tranquil state of mind; we must renounce harmful pleasures, lest, charmed by a pestilent sweetness, we fall into the snares of death. ### Citation (SBL) Lactantius, Epit. 58.9 (CSEL 19:743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-58-9). ## Epitome of the Divine Institutes 59.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-1 - Source: CSEL 19:743 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The follower of God will not curse, perjure himself, or even swear. ### Latin text Placeat sola uirtus, cuius merces inmortalis est, cum uicerit uoluptatem. superatis autem adfectibus et perdomitis uoluptatibus facilis in conprimendis ceteris labor est ei qui sit dei ueritatisque sectator. non maledicet umquam, qui sperabit a deo benedictionem, non peierabit, ne deum ludibrio habeat, sed ne iurabit quidem, ne quando uel necessitate uel consuetudine in periurium cadat. ### English translation (Claude) Let virtue alone please us, whose reward is immortal when it has conquered pleasure. And once the passions are overcome and pleasures subdued, the task of restraining the rest is easy for one who follows God and the truth. He will never curse, who hopes for blessing from God; he will not swear falsely, lest he mock God; indeed he will not even swear, lest at some time, by necessity or habit, he fall into perjury. ### Scripture references - Matt 5:34: allusion, high confidence - Rom 12:14: echo, medium confidence ### Translation notes - The digital text prefixes “(64)”; it is not translated. ### Citation (SBL) Lactantius, Epit. 59.1 (CSEL 19:743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-1). ## Epitome of the Divine Institutes 59.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-2 - Source: CSEL 19:743–744 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He will be honest, content, free of envy and theft, and lend without interest. ### Latin text nihil subdole, nihil dissimulanter loquetur; neque abnegabit quod spoponderit neque promittet quod facere non possit; non inuidebit cuiquam, qui se suoque contentus sit, nec detrahet aut male alteri uolet in quem forsitan beneficia dei proniora sunt. non furabitur nec omnino quidquam concupiscet alienum; non dabit in usuram pecuniam — hoc est enim de alienis malis lucra captare — nec tamen negabit, si quem necessitas coget mutuari. ### English translation (Claude) He will say nothing deceitfully, nothing by pretence; he will neither deny what he has pledged nor promise what he cannot do; he will envy no one, being content with himself and his own, nor will he disparage or wish ill to another toward whom God's benefits are perhaps more inclined. He will not steal nor covet at all anything belonging to another; he will not lend money at interest (for this is to gain profit from others' misfortunes), and yet he will not refuse if necessity compels someone to borrow. ### Scripture references - Exod 20:15: allusion, medium confidence - Exod 20:17: allusion, medium confidence - Exod 22:25: echo, medium confidence - Luke 6:35: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 59.2 (CSEL 19:743–744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-2). ## Epitome of the Divine Institutes 59.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-3 - Source: CSEL 19:744 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Treat children and slaves as one wishes God to treat oneself. ### Latin text non sit asper in filium neque in seruum: meminerit quod et ipse patrem habeat ac dominum. ita cum his agat quemadmodum secum agi uolet. ### English translation (Claude) Let him not be harsh toward his son or his slave: let him remember that he too has a Father and a Lord. So let him deal with them as he would wish to be dealt with. ### Scripture references - Eph 6:9: echo, medium confidence - Col 4:1: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 59.3 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-3). ## Epitome of the Divine Institutes 59.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-4 - Source: CSEL 19:744 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Do not take gifts from the poor. ### Latin text munera superabundantia non accipiat a tenuioribus: nec enim iustum est augeri patrimonia locupletium per damna miserorum. ### English translation (Claude) Let him not accept excessive gifts from those of slender means; for it is not just that the estates of the rich be increased by the losses of the poor. ### Citation (SBL) Lactantius, Epit. 59.4 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-4). ## Epitome of the Divine Institutes 59.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-5 - Source: CSEL 19:744 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Do not kill” also forbids endangering life by word, killing or exposing infants, and suicide. ### Latin text uetus praeceptum est non occidere: quod non sic accipi debet, tamquam iubeamur ab homicidio tantum, quod etiam legibus publicis uindicatur, manus abstinere, (sed) hac iussione interposita nec uerbo licebit periculum mortis inferre nec infantem necare aut exponere nec se ipsum uoluntaria morte damnare. ### English translation (Claude) An ancient precept is not to kill; which ought not to be understood as though we were commanded only to keep our hands from homicide, which is punished even by public laws; but with this command interposed it will not be lawful even by a word to bring danger of death, nor to kill or expose an infant, nor to condemn oneself to voluntary death. ### Scripture references - Exod 20:13: allusion, high confidence ### Translation notes - “but” is the editor's supplement. ### Citation (SBL) Lactantius, Epit. 59.5 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-5). ## Epitome of the Divine Institutes 59.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-6 - Source: CSEL 19:744 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Do not commit adultery” also forbids resorting to prostitutes. ### Latin text item non adulterare: sed hoc praecepto non solum corrumpere alienum matrimonium prohibemur, quod etiam communi gentium iure damnatur, uerum etiam prostitutis corporibus abstinere. supra leges enim dei lex est: ea quoque quae pro licitis habentur uetat, ut iustitiam consummet. ### English translation (Claude) Likewise not to commit adultery: but by this precept we are forbidden not only to corrupt another's marriage, which is condemned even by the common law of nations, but also to abstain from prostituted bodies. For the law of God is above the laws; it forbids even those things that are held to be permitted, so as to perfect justice. ### Scripture references - Exod 20:14: allusion, high confidence ### Translation notes - Latin adulterare, “commit adultery”. The author extends the commandment to intercourse with prostitutes, which Roman law permitted. ### Citation (SBL) Lactantius, Epit. 59.6 (CSEL 19:744; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-6). ## Epitome of the Divine Institutes 59.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-7 - Source: CSEL 19:744–745 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ban on false witness forbids all lying, even harmless lies. ### Latin text eiusdem legis est falsum testimonium non dicere, quod et ipsum latius patet. nam si falsum testimonium mendacio nocet ei contra quem dicitur et fallit eum aput quem dicitur, numquam igitur mentiendum est, quia mendacium semper aut fallit aut nocet. non est ergo uir iustus qui etiam sine noxa in otioso sermone mentitur. ### English translation (Claude) It belongs to the same law not to bear false witness, which itself also extends more widely. For if false witness by a lie harms the one against whom it is spoken and deceives the one before whom it is spoken, then one must never lie, because a lie always either deceives or harms. He is not, then, a just man who lies even harmlessly in idle talk. ### Scripture references - Exod 20:16: allusion, high confidence - Matt 12:36: echo, low confidence ### Citation (SBL) Lactantius, Epit. 59.7 (CSEL 19:744–745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-7). ## Epitome of the Divine Institutes 59.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-8 - Source: CSEL 19:745 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The just man never flatters; truth in the end wins gratitude, not hatred. ### Latin text huic uero nec adulari licet — perniciosa est enim ac deceptrix adulatio —, sed ubique custodiet ueritatem. quae licet sit ad praesens insuauis, tamen cum fructus eius atque utilitas apparuerit, non odium pariet, ut ait poeta, sed gratiam. ### English translation (Claude) Nor is it permitted to him to flatter (for flattery is pernicious and deceptive), but everywhere he will guard the truth. Though it may be unpleasant for the present, yet when its fruit and usefulness have appeared, it will produce not hatred, as the poet says, but gratitude. ### Extrabiblical texts - Terence, Andr. 68 (Terence): allusion, high confidence ### Translation notes - The poet is Terence, Andr. 68 (“truth breeds hatred”). ### Citation (SBL) Lactantius, Epit. 59.8 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-59-8). ## Epitome of the Divine Institutes 60.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-1 - Source: CSEL 19:745 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercy completes the justice that innocence begins. ### Latin text Dixi de iis quae uetantur: dicam nunc breuiter quae iubentur. innocentiae proxima est misericordia. illa enim malum non facit, haec bonum operatur, illa incohat iustitiam, haec conplet. ### English translation (Claude) I have spoken of the things that are forbidden; I will now speak briefly of those that are commanded. Next to innocence is mercy. For the one does no evil, the other does good; the one begins justice, the other completes it. ### Translation notes - The digital text prefixes chapter numbers “(65) (5)”; they are not translated. ### Citation (SBL) Lactantius, Epit. 60.1 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-1). ## Epitome of the Divine Institutes 60.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-2 - Source: CSEL 19:745 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave weak humans mercy so they would protect one another. ### Latin text nam cum inbecillior sit hominum natura quam ceterarum animantium, quas deus et instructas ad inferendam et munitas ad uim repellendam figurauit, adfectum nobis misericordiae dedit, ut omne praesidium uitae nostrae in mutuis auxiliis poneremus. ### English translation (Claude) For since human nature is weaker than that of the other animals, which God formed equipped to attack and armed to repel force, he gave us the feeling of mercy, so that we might place all protection of our life in mutual help. ### Citation (SBL) Lactantius, Epit. 60.2 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-2). ## Epitome of the Divine Institutes 60.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-3 - Source: CSEL 19:745 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one family we must love all, not avenge wrongs, and pray for enemies. ### Latin text si enim ficti ab uno deo et orti ab uno homine consanguinitatis iure sociamur, omnem igitur hominem diligere debemus. itaque non tantum inferre iniuriam non oportet, sed ne inlatam quidem uindicare, ut sit in nobis perfecta innocentia, et ideo iubet nos deus etiam pro inimicis precem facere semper. ### English translation (Claude) For if, fashioned by one God and sprung from one man, we are joined by the right of kinship, we ought therefore to love every human being. And so we must not only not inflict injury, but not even avenge it when inflicted, so that there may be perfect innocence in us; and for this reason God commands us always to pray even for our enemies. ### Scripture references - Acts 17:26: echo, medium confidence - Matt 5:44: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 60.3 (CSEL 19:745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-3). ## Epitome of the Divine Institutes 60.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-4 - Source: CSEL 19:745–746 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human frailty requires mutual help. ### Latin text ergo animal commune atque consors esse debemus, ut nos inuicem praestandis et accipiendis auxiliis muniamus. multis enim casibus et incommodis fragilitas nostra subiecta est. ### English translation (Claude) We ought, then, to be a social and sharing animal, so as to protect ourselves by giving and receiving help in turn. For our frailty is subject to many mishaps and troubles. ### Citation (SBL) Lactantius, Epit. 60.4 (CSEL 19:745–746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-4). ## Epitome of the Divine Institutes 60.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-5 - Source: CSEL 19:746 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Imagine yourself in the sufferer's place. ### Latin text spera et tibi accidere posse quod alteri uideas accidisse: ita demum excitaberis ad opem ferendam, si sumpseris eius animum qui opem tuam in malis constitutus inplorat. ### English translation (Claude) Expect that what you see has happened to another can happen to you too: only thus will you be stirred to bring help, if you take on the mind of the one who, placed in evils, implores your help. ### Citation (SBL) Lactantius, Epit. 60.5 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-5). ## Epitome of the Divine Institutes 60.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-6 - Source: CSEL 19:746 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Feed the hungry, clothe the naked, defend the weak, shelter strangers, protect orphans and widows. ### Latin text si quis uictu indiget, inpertiamus, si quis nudus occurrerit, uestiamus, si quis a potentiore iniuriam sustinet, eruamus. pateat domicilium nostrum uel peregrinis uel indigentibus tecto. pupillis defensio, uiduis tutela nostra non desit. ### English translation (Claude) If anyone lacks food, let us share; if anyone meets us naked, let us clothe him; if anyone suffers injury from one more powerful, let us rescue him. Let our home be open to strangers or to those in need of a roof. Let our defence not be lacking to orphans, nor our protection to widows. ### Scripture references - Matt 25:35: allusion, high confidence - Matt 25:36: allusion, high confidence - Isa 58:7: allusion, medium confidence - Isa 1:17: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 60.6 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-6). ## Epitome of the Divine Institutes 60.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-7 - Source: CSEL 19:746 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ransoming captives, visiting the sick, and burying the poor are true sacrifices to God. ### Latin text redimere ab hoste captiuos magnum misericordiae opus est, aegros item (et) pauperes uisere atque refouere. inopes aut aduenae si obierint, non patiamur insepultos iacere. haec sunt opera, haec officia misericordiae, quae si quis obierit, uerum et acceptum sacrificium deo immolabit. ### English translation (Claude) To ransom captives from the enemy is a great work of mercy, likewise to visit and comfort the sick and the poor. If the destitute or strangers die, let us not allow them to lie unburied. These are the works, these the duties of mercy; whoever undertakes them will offer a true and acceptable sacrifice to God. ### Scripture references - Matt 25:36: allusion, medium confidence - Heb 13:16: echo, medium confidence ### Extrabiblical texts - Tob 1:17 (Tobit): echo, low confidence ### Translation notes - “and” is the editor's supplement. ### Citation (SBL) Lactantius, Epit. 60.7 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-7). ## Epitome of the Divine Institutes 60.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-8 - Source: CSEL 19:746 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God shows mercy to the merciful and none to the harsh. ### Latin text haec litabilior uictima est aput deum, qui non pecudis sanguine, sed hominis pietate placatur, quem deus, quia iustus est, suamet ipsum lege, sua et condicione prosequitur: miseretur eius quem uiderit misericordem, inexorabilis est ei quem precantibus cernit inmitem. ### English translation (Claude) This is a more acceptable victim with God, who is appeased not by the blood of cattle but by the piety of man; and God, because he is just, treats him by his own law and his own terms: he has mercy on him whom he sees merciful, and is inexorable to him whom he sees harsh toward those who entreat him. ### Scripture references - Matt 5:7: allusion, medium confidence - Hos 6:6: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 60.8 (CSEL 19:746; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-8). ## Epitome of the Divine Institutes 60.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-9 - Source: CSEL 19:746–747 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despise money and store up treasure in heaven. ### Latin text ergo ut haec omnia quae deo placent facere possimus, contemnenda est pecunia et ad caelestes transferenda thensauros, ubi nec fur effodiat nec robigo consumat nec tyrannus eripiat, sed nobis ad aeternam opulentiam deo custode seruetur. ### English translation (Claude) So, in order that we may be able to do all these things that please God, money must be despised and transferred to heavenly treasuries, where no thief may dig through, no rust consume, no tyrant snatch it away, but it may be kept for us, with God as guardian, for eternal wealth. ### Scripture references - Matt 6:19: allusion, high confidence - Matt 6:20: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 60.9 (CSEL 19:746–747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-60-9). ## Epitome of the Divine Institutes 61.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-1 - Source: CSEL 19:747 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, who bear the name of faith, must above all keep faith with God. ### Latin text Fides quoque magna iustitiae pars est: quae maxime a nobis, qui nomen fidei gerimus, conseruanda est, praecipue in religione, quia deus prior est et potior quam homo. ### English translation (Claude) Faithfulness too is a great part of justice; and it must be kept above all by us who bear the name of faith, especially in religion, because God comes before man and is greater than he. ### Translation notes - Fides means both “faith” and “faithfulness”. ### Citation (SBL) Lactantius, Epit. 61.1 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-1). ## Epitome of the Divine Institutes 61.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-2 - Source: CSEL 19:747 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If dying for others is glorious, dying for God is far more so. ### Latin text et si est gloriosum pro amicis, pro parentibus, pro liberis, id est pro homine suscipere mortem et qui hoc fecerit, diuturnam memoriam laudemque consequitur, quanto magis pro deo, qui potest aeternam uitam pro temporali morte praestare? ### English translation (Claude) And if it is glorious to undergo death for friends, for parents, for children, that is, for a human being, and whoever has done this gains lasting memory and praise, how much more for God, who can give eternal life in return for temporal death? ### Scripture references - John 15:13: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 61.2 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-2). ## Epitome of the Divine Institutes 61.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-3 - Source: CSEL 19:747 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Under compulsion to apostatize, keep the faith with God's inward help. ### Latin text itaque cum inciderit eiusmodi necessitas, ut desciscere a deo atque ad ritus gentium transire cogamur, nullus nos metus, nullus terror inflectat, quominus traditam nobis fidem custodiamus. deus sit ante oculos, deus in corde, cuius interno auxilio dolorem uiscerum et adhibita corpori tormenta superemus. ### English translation (Claude) So when a necessity of this kind arises, that we are compelled to fall away from God and go over to the rites of the heathen, let no fear, no terror, bend us from guarding the faith handed down to us. Let God be before our eyes, God in our heart, by whose inward help we may overcome the pain of the flesh and the tortures applied to the body. ### Citation (SBL) Lactantius, Epit. 61.3 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-3). ## Epitome of the Divine Institutes 61.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-4 - Source: CSEL 19:747 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thinking of immortal life, we can bear any torture. ### Latin text nihil tunc aliut quam uitae immortalis praemia cogitemus: ita facile, etsi dissipandi aut urendi artus fuerint, tolerabimus uniuersa quae in nos tyrannicae crudelitatis amentia molietur. ### English translation (Claude) Let us then think of nothing but the rewards of immortal life; so we shall easily bear, even if our limbs must be torn apart or burned, everything that the madness of tyrannical cruelty contrives against us. ### Citation (SBL) Lactantius, Epit. 61.4 (CSEL 19:747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-4). ## Epitome of the Divine Institutes 61.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-5 - Source: CSEL 19:747–748 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let us meet death gladly, knowing the glory to come. ### Latin text postremo ipsam mortem non inuiti aut timidi, sed libentes et interriti subire nitamur, cum sciamus quali aput deum gloria ### English translation (Claude) Finally, let us strive to undergo death itself not unwillingly or fearfully but gladly and undaunted, since we know in what glory with God ### Citation (SBL) Lactantius, Epit. 61.5 (CSEL 19:747–748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-5). ## Epitome of the Divine Institutes 61.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-6 - Source: CSEL 19:748 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faithfulness is rewarded even in peacetime and must be kept in marriage too. ### Latin text simus futuri triumphato saeculo ad promissa uenientes, quibus bonis, quanta beatitudine breuia haec poenarum mala et huius uitae damna pensemus. quodsi facultas huius gloriae deerit, habebit fides etiam in pace mercedem. teneatur ergo in omnibus uitae officiis, teneatur in matrimonio. non enim satis est, si aut alieno toro aut lupanari abstineas. ### English translation (Claude) we shall be, coming to the promises having triumphed over the world, and with what goods, what great blessedness, we shall make up for these brief evils of punishment and the losses of this life. But if the opportunity for this glory is lacking, faithfulness will have its reward even in peace. Let it be kept, then, in all the duties of life; let it be kept in marriage. For it is not enough if you abstain from another's bed or from the brothel. ### Citation (SBL) Lactantius, Epit. 61.6 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-6). ## Epitome of the Divine Institutes 61.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-7 - Source: CSEL 19:748 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A husband who has relations with any other woman, free or slave, is an adulterer before God. ### Latin text qui habet coniugem, nihil quaerat extrinsecus, sed contentus ea sola casti et inuiolati cubilis sacramenta custodiat. adulter est enim deo et incestus qui abiecto iugo uel in liberam uel in seruam peregrina uoluptate luxuriat. ### English translation (Claude) Let one who has a wife seek nothing outside, but, content with her alone, guard the sacred bond of a chaste and inviolate bed. For he is an adulterer before God and unchaste who, casting off the yoke, indulges in foreign pleasure with either a free woman or a slave. ### Translation notes - Sacramenta here means the sacred pledge of marriage. Roman law did not count a husband's relations with a slave or an unmarried woman as adultery; the author does. ### Citation (SBL) Lactantius, Epit. 61.7 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-7). ## Epitome of the Divine Institutes 61.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-8 - Source: CSEL 19:748 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Husband and wife are equally bound; a wife may be dismissed only if convicted of adultery. ### Latin text sed sicut femina castitatis uinculis obligata est, ne aliut concupiscat, ita et uir eadem lege teneatur, quoniam deus uirum et uxorem unius corporis conpage solidauit. ideo praecipit non dimitti uxorem nisi crimine adulterii reuictam, ut numquam coniugalis foederis uinculum nisi quod perfidia ruperit resoluatur. ### English translation (Claude) But just as the woman is bound by the bonds of chastity not to desire another, so let the man too be held by the same law, since God has joined husband and wife in the union of one body. Therefore he commanded that a wife not be dismissed unless convicted of the crime of adultery, so that the bond of the marriage covenant may never be loosed except what unfaithfulness has broken. ### Scripture references - Gen 2:24: allusion, high confidence - Matt 19:6: allusion, medium confidence - Matt 5:32: allusion, high confidence - Matt 19:9: allusion, high confidence ### Translation notes - The allusions are Gen 2:24 and Matt 5:32; 19:9. Lactantius names adultery (adulterium) as the only ground; he does not discuss remarriage here (compare Div. inst. 6.23.33). ### Citation (SBL) Lactantius, Epit. 61.8 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-8). ## Epitome of the Divine Institutes 61.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-9 - Source: CSEL 19:748 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chastity excludes even lustful thoughts. ### Latin text illut quoque ad consummandam pudicitiam iungitur, ut non modo peccatum absit, uerum etiam cogitatio. pollui enim mentem quamuis inani cupiditate manifestum est, itaque iustum hominem quod sit secus nec facere oportere nec uelle. ### English translation (Claude) This too is added for the perfecting of chastity: that not only the sin be absent but even the thought. For it is plain that the mind is polluted by desire, even if it comes to nothing; and so the just man ought neither to do nor to wish what is otherwise. ### Scripture references - Matt 5:28: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 61.9 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-9). ## Epitome of the Divine Institutes 61.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-10 - Source: CSEL 19:748 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heart must be cleansed to be God's temple. ### Latin text purganda est igitur conscientia, quam deus peruidet, qui falli non potest. emaculetur omni labe pectus, ut templum dei esse possit, quod non auri nec eboris nitor, sed fidei et castitatis fulgor inlustrat. ### English translation (Claude) The conscience, then, must be cleansed, which God sees through, who cannot be deceived. Let the heart be cleansed of every stain, so that it can be the temple of God, which is lit not by the gleam of gold or ivory but by the brightness of faith and chastity. ### Scripture references - 1 Cor 3:16: allusion, medium confidence - 1 Cor 6:19: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 61.10 (CSEL 19:748; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/50-1/#p-61-10). ## Epitome of the Divine Institutes 62.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-1 - Source: CSEL 19:748–749 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since no one is sinless, the remedy is repentance, which God will not refuse. ### Latin text Sed enim haec omnia difficilia sunt homini nec patitur condicio fragilitatis esse quemquam sine macula. ultimum ergo remedium illut est, ut confugiamus ad paenitentiam, quae non minimum locum inter uirtutes habet, quia sui correctio est, ut cum forte aut re aut uerbo lapsi fuerimus, statim resipiscamus ac nos deliquisse fateamur oremusque a deo ueniam, quam pro sua misericordia non negabit nisi perseuerantibus in errore. ### English translation (Claude) But all these things are difficult for man, and the condition of frailty does not allow anyone to be without stain. The last remedy, then, is that we flee to repentance, which holds no small place among the virtues, since it is the correction of oneself; so that if perhaps we have slipped in deed or word, we may at once come to our senses, confess that we have done wrong, and ask pardon from God, which in his mercy he will not refuse except to those who persist in error. ### Scripture references - 1 John 1:9: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 62.1 (CSEL 19:748–749; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-1). ## Epitome of the Divine Institutes 62.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-2 - Source: CSEL 19:749 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Repentance heals sin; without it there is no way of life. ### Latin text magnum est paenitentiae auxilium, magnum solacium. illa est uulnerum peccatorumque sanatio, illa spes, illa portus salutis: quam qui tollit, uiam uitae sibi amputat, quia nemo esse tam iustus potest, ut numquam sit ei paenitentia necessaria. ### English translation (Claude) Great is the help of repentance, great its comfort. It is the healing of wounds and sins; it is the hope, it is the harbour of salvation. Whoever takes it away cuts off for himself the way of life, since no one can be so just that repentance is never necessary for him. ### Translation notes - Probably aimed at the Novatianist denial of repentance to the lapsed. ### Citation (SBL) Lactantius, Epit. 62.2 (CSEL 19:749; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-2). ## Epitome of the Divine Institutes 62.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-3 - Source: CSEL 19:749 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Always confess and give thanks; God exalts the humble. ### Latin text nos uero, etiamsi nullum sit peccatum, confiteri tamen debemus deo et pro delictis nostris identidem deprecari, gratias agere etiam in malis. hoc semper obsequium domino deferamus. humilitas enim cara et amabilis deo est. qui cum magis suscipiat peccatorem confitentem quam iustum superbum, quanto magis iustum suscipiet confitentem eumque in regnis caelestibus faciet pro humilitate sublimem! ### English translation (Claude) But we, even if there is no sin, must still confess to God and pray again and again for our faults, and give thanks even in evils. Let us always pay this homage to the Lord. For humility is dear and lovely to God. Since he accepts a sinner who confesses rather than a proud righteous man, how much more will he accept a righteous man who confesses, and make him exalted in the heavenly kingdom for his humility! ### Scripture references - Luke 18:14: allusion, high confidence - 1 Thess 5:18: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 62.3 (CSEL 19:749; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-3). ## Epitome of the Divine Institutes 62.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-4 - Source: CSEL 19:749–750 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True worship earns immortality; now he refutes those who say the soul dies with the body. ### Latin text haec sunt quae debeat cultor dei exhibere, hae sunt uictimae, hoc sacrificium placabile, hic uerus est cultus, cum homo mentis suae pignora in aram dei confert. summa illa maiestas hoc cultore laetatur, hunc ut filium suscipit atque idoneum praemium immortalitatis impertit: de qua nunc mihi disserendum est et arguenda persuasio eorum qui extingui animas cum corporibus arbitrantur. qui quia nec deum sciebant nec arcanum mundi perspicere poterant, ne hominis quidem animaeque rationem conprehenderunt. ### English translation (Claude) These are what the worshipper of God ought to show; these are the victims, this the propitiating sacrifice, this the true worship, when a man brings the pledges of his mind to God's altar. That supreme majesty rejoices in such a worshipper, receives him as a son, and bestows the fitting reward of immortality. Of this I must now speak and refute the belief of those who think that souls are extinguished with bodies. Because they neither knew God nor could see into the secret of the world, they did not even grasp the nature of man and the soul. ### Citation (SBL) Lactantius, Epit. 62.4 (CSEL 19:749–750; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-4). ## Epitome of the Divine Institutes 62.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-5 - Source: CSEL 19:750 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying providence, they denied God. ### Latin text quomodo enim possent sequentia peruidere qui summam non tenebant? negantes igitur esse ullam prouidentiam, utique deum, qui fons et caput rerum est. negauerunt. ### English translation (Claude) For how could they see the consequences, who did not hold the sum? Denying, then, that there is any providence, they denied God, who is the source and head of things. ### Citation (SBL) Lactantius, Epit. 62.5 (CSEL 19:750; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-5). ## Epitome of the Divine Institutes 62.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-6 - Source: CSEL 19:750 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Things cannot be eternal or self-generated. ### Latin text sequebatur ut ea quae sunt, aut semper fuisse dicerent aut sua sponte esse nata aut minutorum seminum conglobatione concreta. semper fuisse non potest quod et est et nisui subiacet: ipsum enim esse sine aliquo initio non potest. sua sponte autem nihil nasci potest, quia nulla est sine generante natura. ### English translation (Claude) It followed that they should say that the things that exist either always existed, or were born of their own accord, or were compacted by the gathering of tiny seeds. What both exists and is subject to sight cannot always have existed; for existence itself cannot be without some beginning. And nothing can be born of its own accord, since there is no nature without one that generates it. ### Translation notes - The digital text reads “nisui”, probably for uisui (“sight”). ### Citation (SBL) Lactantius, Epit. 62.6 (CSEL 19:750; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-6). ## Epitome of the Divine Institutes 62.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-7 - Source: CSEL 19:750 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying a rational creator, they also denied the soul's immortality. ### Latin text semina uero principalia quomodo esse potuerunt, cum et semina ex rebus oriantur et uicissim res ex seminibus? nullum igitur semen est quod originem non habet sic factum est ut cum putarent mundum nulla prouidentia factum, ne hominem quidem putarent aliqua ratione generatum: quodsi nulla esset in fingendo homine ratio uersata, inmortalem igitur animam esse non posse. ### English translation (Claude) And how could there be first seeds, since seeds arise from things and things in turn from seeds? There is, then, no seed that has no origin. So it came about that, since they thought the world was made by no providence, they did not think that man was generated by any reason either; and if no reason was at work in fashioning man, then the soul could not be immortal. ### Citation (SBL) Lactantius, Epit. 62.7 (CSEL 19:750; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-7). ## Epitome of the Divine Institutes 62.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-8 - Source: CSEL 19:750 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others taught one God, creation, and immortality, but without grasping the purpose. ### Latin text alii uero ex aduerso et deum esse unum et ab eo mundum factum et hominum causa factum et animas esse immortales existimauerunt. sed cum uera sentirent, huius tamen diuini operis atque consilii nec causas nec rationes nec exitus perspexerunt, ut omne ueritatis arcanum consummarent atque aliquo ueluti fine concluderent. ### English translation (Claude) Others, on the contrary, thought that there is one God, that the world was made by him and made for the sake of men, and that souls are immortal. But though they thought what is true, they did not see the causes, reasons, or outcomes of this divine work and plan, so as to complete the whole secret of the truth and bring it to a conclusion. ### Citation (SBL) Lactantius, Epit. 62.8 (CSEL 19:750; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-8). ## Epitome of the Divine Institutes 62.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-9 - Source: CSEL 19:750 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, taught by God, can complete what the philosophers could not. ### Latin text sed quod illi facere non potuerunt, quia ueritatem perpetuo non tenebant, nobis faciendum est, qui eam cognouimus deo adnuntiante. ### English translation (Claude) But what they could not do, because they did not hold the truth continuously, we must do, who have come to know it by God's announcement. ### Citation (SBL) Lactantius, Epit. 62.9 (CSEL 19:750; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-62-9). ## Epitome of the Divine Institutes 63.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-1 - Source: CSEL 19:750–751 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato said God made the world because he is good, yet there are evils in it. ### Latin text Consideremus ergo quae ratio fuerit huius tanti tamque inmensi operis fabricandi. fecit deus mundum, sicut Plato existimauit, sed cur fecerit, non ostendit. quia bonus est inquit et inuidens nulli, fecit quae bona sunt. atquin uidemus in rerum natura et bona esse et mala. ### English translation (Claude) Let us consider, then, what was the reason for making so great and immense a work. God made the world, as Plato thought, but why he made it he did not show. “Because he is good,” he says, “and grudges nothing, he made things that are good.” Yet we see that in the nature of things there are both goods and evils. ### Extrabiblical texts - Plato, Tim. 29e (Plato (works)): allusion, high confidence ### Translation notes - Plato, Tim. 29e. ### Citation (SBL) Lactantius, Epit. 63.1 (CSEL 19:750–751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-1). ## Epitome of the Divine Institutes 63.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-2 - Source: CSEL 19:751 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A cynic could reply that God is evil; Plato blames evil on matter. ### Latin text potest ergo existere peruersus aliquis, qualis fuit atheus ille Theodorus, et Platoni respondere: immo quia malus est, fecit quae mala sunt. quomodo illum redarguet? si quae bona sunt deus fecit, unde igitur tanta mala eruperunt, quae plerumque etiam praeualent bonis? in materia inquit continebantur. ### English translation (Claude) Some perverse person, then, like that atheist Theodorus, could answer Plato: “No, because he is evil, he made things that are evil.” How will he refute him? If God made the things that are good, from where then have such great evils broken out, which often even prevail over the goods? “They were contained in matter,” he says. ### Translation notes - Theodorus of Cyrene, called “the atheist”. ### Citation (SBL) Lactantius, Epit. 63.2 (CSEL 19:751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-2). ## Epitome of the Divine Institutes 63.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-3 - Source: CSEL 19:751 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If evil is eternal matter and good was made, evil would be stronger. ### Latin text si mala, ergo et bona, ut aut nihil fecerit deus aut si bona tantum fecit, aeterniora sint mala, quae facta non sunt, quam bona, quae habuerunt exordium. finem igitur habebunt quae aliquando coeperunt et permanebunt quae semper fuerunt. mala ergo potiora sunt. ### English translation (Claude) If evils were, then goods also, so that either God made nothing, or, if he made only the goods, the evils, which were not made, are more eternal than the goods, which had a beginning. Those things, then, will have an end which once began, and those will remain which always were. The evils, then, are stronger. ### Citation (SBL) Lactantius, Epit. 63.3 (CSEL 19:751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-3). ## Epitome of the Divine Institutes 63.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-4 - Source: CSEL 19:751 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato's view would make God both good and evil. ### Latin text si autem potiora esse non possunt, ne aeterniora quidem possunt. ergo aut utraque semper fuerunt et deus otiosus aut utraque ex uno fonte fluxerunt. est enim conuenientius ut deus omnia fecerit potius quam nihil. ergo secundum sententiam Platonis idem deus et bonus est, quia bona fecit, et malus, quia mala. ### English translation (Claude) But if they cannot be stronger, neither can they be more eternal. Either, then, both always existed and God is idle, or both flowed from one source. For it is more fitting that God made all things rather than nothing. So by Plato's view the same God is both good, because he made goods, and evil, because he made evils. ### Citation (SBL) Lactantius, Epit. 63.4 (CSEL 19:751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-4). ## Epitome of the Divine Institutes 63.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-5 - Source: CSEL 19:751 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Goodness alone does not explain creation; everything is made for a purpose beyond itself. ### Latin text quod si fieri non potest, apparet non ideo factum esse a deo mundum, quia bonus est [mundus]: omnia enim conplexus est et bona et mala. nec fiet propter se quidquam, sed propter aliut. ### English translation (Claude) If that cannot be, it is clear that the world was not made by God on the ground that he is good; for it embraces all things, both good and evil. Nor is anything made for its own sake, but for the sake of something else. ### Translation notes - The edition brackets “mundus” as spurious; it is left out. ### Citation (SBL) Lactantius, Epit. 63.5 (CSEL 19:751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-5). ## Epitome of the Divine Institutes 63.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-6 - Source: CSEL 19:751–752 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Houses, ships, and vessels exist for a use. ### Latin text domus aedificatur non ad hoc solum, ut sit domus, sed ut suscipiat et tueatur habitantem. item nauis fabricatur non ut nauis tantum uideatur, sed ut in ea possint homines nauigare. uasa item fiunt non ut uasa sint solum, sed ut capiant ea quae sunt usui necessaria. ### English translation (Claude) A house is built not only so that it may be a house, but so that it may receive and protect an inhabitant. Likewise a ship is built not just to look like a ship, but so that people can sail in it. Vessels likewise are made not only to be vessels, but to hold what is needed for use. ### Citation (SBL) Lactantius, Epit. 63.6 (CSEL 19:751–752; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-6). ## Epitome of the Divine Institutes 63.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-7 - Source: CSEL 19:752 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world was made for humans, but why were humans made? ### Latin text sic et mundum deus ad usum aliquem fecerit necesse est. Stoici aiunt hominum causa factum, et recte. homines enim fruuntur iis omnibus bonis quae mundus in se continet. sed ipsi homines cur facti sint aut quid in illis utilitatis habeat fabricatrix illa rerum prouidentia, non explicant. ### English translation (Claude) So God too must have made the world for some use. The Stoics say it was made for the sake of men, and rightly; for men enjoy all the goods that the world contains. But why men themselves were made, or what use that providence which fashioned things has in them, they do not explain. ### Citation (SBL) Lactantius, Epit. 63.7 (CSEL 19:752; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-7). ## Epitome of the Divine Institutes 63.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-8 - Source: CSEL 19:752 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato affirmed immortality but not its purpose or means. ### Latin text inmortales esse animas idem Plato adfirmat: sed cur aut quomodo aut quando aut per quem immortalitatem adsequantur aut quod sit omnino tantum illut mysterium, cur ii qui sunt inmortales futuri, prius mortales nascantur, deinde decurso temporalis uitae spatio atque abiectis fragilium corporum exuuiis ad aeternam illam beatitudinem transferantur, non conprehendit. ### English translation (Claude) The same Plato affirms that souls are immortal; but why, or how, or when, or through whom they attain immortality, or what that great mystery is at all, why those who will be immortal are first born mortal, and then, having run the course of temporal life and cast off the wrappings of frail bodies, are carried over to that eternal blessedness, he did not grasp. ### Citation (SBL) Lactantius, Epit. 63.8 (CSEL 19:752; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-8). ## Epitome of the Divine Institutes 63.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-9 - Source: CSEL 19:752 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato's transmigration replaces God's judgement with an endless, pointless cycle. ### Latin text denique nec iudicium dei nec discrimen iusti et iniusti explicauit: sed animas quae se sceleribus inmerserint hactenus condemnari putauit, ut in pecudibus renascantur, et ita peccatorum suorum luere poenas, donec rursus ad figuras hominum reuertantur; et hoc fieri semper nec esse finem transmeandi. ludum mihi nescio quem inducit somnio similem, cui nec ratio ulla nec dei gubernatio nec consilium aliquod inesse uideatur. ### English translation (Claude) Finally he did not explain either the judgement of God or the distinction between the just and the unjust; but he thought that souls that had plunged themselves into crimes are condemned only so far as to be reborn in cattle, and so pay the penalty of their sins until they return again to human forms; and that this happens forever, with no end of passing over. He brings in some kind of game, like a dream, in which there seems to be no reason, no government of God, and no plan. ### Extrabiblical texts - Plato, Phaed. 81e–82b (Plato (works)): allusion, high confidence ### Translation notes - Plato, Phaed. 81e–82b; Resp. 10.617d–620d. ### Citation (SBL) Lactantius, Epit. 63.9 (CSEL 19:752; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-63-9). ## Epitome of the Divine Institutes 64.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-1 - Source: CSEL 19:752 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world exists for humans, humans to know and worship God, and worship leads to immortality and eternal service. ### Latin text Dicam nunc quae sit illa summa, quam ne ii quidem qui uera dixerunt, conlatis in unum causis atque rationibus conectere potuerunt. factus est a deo mundus, ut homines nascerentur; nascuntur autem homines, ut deum parentem agnoscant, in quo est sapientia; agnoscunt, ut colant, in quo est iustitia; colunt, ut mercedem inmortalitatis accipiant; accipiunt inmortalitatem, ut in aeternum deo seruiant. ### English translation (Claude) I will now say what that sum is which not even those who spoke the truth could connect by bringing causes and reasons together into one. The world was made by God so that men might be born; men are born so that they may acknowledge God as parent, in which is wisdom; they acknowledge him so that they may worship him, in which is justice; they worship so that they may receive the reward of immortality; they receive immortality so that they may serve God forever. ### Citation (SBL) Lactantius, Epit. 64.1 (CSEL 19:752; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-1). ## Epitome of the Divine Institutes 64.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-2 - Source: CSEL 19:752–753 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each link of this chain can be tested. ### Latin text uidesne quemadmodum sibi conexa sint et prima cum mediis et media cum extremis? inspiciamus singula et uideamus utrumne illis ratio subsistat. fecit deus mundum propter hominem. ### English translation (Claude) Do you see how the first things are connected with the middle and the middle with the last? Let us examine each and see whether reason supports them. God made the world for man's sake. ### Citation (SBL) Lactantius, Epit. 64.2 (CSEL 19:752–753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-2). ## Epitome of the Divine Institutes 64.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-3 - Source: CSEL 19:753 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All creation serves humans, so it was made for them. ### Latin text hoc qui non peruidet, non multum distat a pecude. quis caelum suspicit nisi homo? quis solem, quis astra, quis omnia dei opera miratur nisi homo? quis colit terram? quis ex ea fructum capit? quis nauigat mare? quis pisces, quis uolatilia, quis quadrupedes habet in potestate nisi homo? cuncta igitur propter hominem deus fecit, quia usui hominis cuncta cesserunt. ### English translation (Claude) Whoever does not see this is not far from a beast. Who looks up to heaven but man? Who marvels at the sun, the stars, all the works of God, but man? Who tills the earth? Who takes fruit from it? Who sails the sea? Who has fish, birds, and four-footed beasts in his power but man? God made all things, then, for man's sake, since all things have yielded to man's use. ### Scripture references - Gen 1:28: echo, medium confidence - Ps 8:6: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 64.3 (CSEL 19:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-3). ## Epitome of the Divine Institutes 64.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-4 - Source: CSEL 19:753 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made humans for himself, so they owe him worship. ### Latin text recte ergo uiderunt hoc philosophi, sed illut quod sequitur non uiderunt, quod ipsum hominem propter se fecerit. erat enim consequens et pium et necessarium ut, cum hominis causa tanta opera molitus sit, cum tantum illi honoris, tantum dederit potestatis, ut dominetur in mundo, et homo agnosceret deum tantorum beneficiorum auctorem, qui et ipsum fecit et mundum propter ipsum eique cultum et honorem debitum redderet. ### English translation (Claude) The philosophers saw this rightly; but what follows they did not see: that he made man himself for his own sake. For it was consistent, pious, and necessary that, since he had undertaken such great works for man's sake, since he gave him so much honour and so much power that he rules in the world, man too should acknowledge God as the author of such great benefits, who made both him and the world for him, and should render him due worship and honour. ### Citation (SBL) Lactantius, Epit. 64.4 (CSEL 19:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-4). ## Epitome of the Divine Institutes 64.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-5 - Source: CSEL 19:753 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato missed that humans are bound (religio) to God, which is why souls become immortal. ### Latin text hic Plato aberrauit, hic perdidit quam primo arripuerat ueritatem, cum de cultu eius dei quem conditorem rerum ac parentem fatebatur opticuit, nec intellexit hominem deo pietatis uinculis esse religatum, unde ipsa religio nominatur, et hoc esse solum propter quod inmortales animae fiant. ### English translation (Claude) Here Plato went astray; here he lost the truth he had first grasped, when he was silent about the worship of that God whom he confessed to be the founder and parent of things, and did not understand that man is bound to God by the bonds of piety, from which religion itself is named, and that this alone is the reason souls become immortal. ### Translation notes - Lactantius derives religio from religare, “to bind” (Div. inst. 4.28). ### Citation (SBL) Lactantius, Epit. 64.5 (CSEL 19:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-5). ## Epitome of the Divine Institutes 64.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-6 - Source: CSEL 19:753–754 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato reached immortality by chance, not by reasoning. ### Latin text sensit tamen aeternas esse, sed non per gradus ad eam sententiam descendit. amputatis enim mediis incidit potius in ueritatem quasi per abruptum aliquod praecipitium nec ulterius progressus est, quoniam casu, non ratione uerum inuenerat. ### English translation (Claude) Yet he perceived that souls are eternal, but he did not come down to that view by steps. For, the middle terms cut off, he fell into the truth rather as over some abrupt precipice and went no further, since he had found the truth by chance, not by reason. ### Citation (SBL) Lactantius, Epit. 64.6 (CSEL 19:753–754; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-6). ## Epitome of the Divine Institutes 64.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-7 - Source: CSEL 19:754 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worship of God is rewarded with immortality. ### Latin text colendus est igitur deus, ut per religionem, quae eadem iustitia est, accipiat homo a deo immortalitatem, nec est ullum aliut praemium piae mentis: quae si est inuisibilis, non potest ab inuisibili deo nisi inuisibili mercede donari. ### English translation (Claude) God must therefore be worshipped, so that through religion, which is the same as justice, man may receive immortality from God; nor is there any other reward for a pious mind: and since it is invisible, it cannot be rewarded by the invisible God except with an invisible reward. ### Citation (SBL) Lactantius, Epit. 64.7 (CSEL 19:754; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-64-7). ## Epitome of the Divine Institutes 65.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-1 - Source: CSEL 19:754 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato argued the soul is immortal because it is self-moving and has godlike powers. ### Latin text Plurimis uero argumentis colligi potest aeternas esse animas. Plato ait, quod per se ipsum semper mouetur nec principium motus habet, etiam finem non habere; animum autem hominis per se semper moueri: qui quia sit ad cogitandum mobilis, ad inueniendum sollers, ad percipiendum facilis, ad discendum capax et quia praeterita teneat, praesentia conprehendat, futura prospiciat multarumque rerum et artium scientiam conplectatur, immortalem esse, siquidem nihil habeat in se de terreni ponderis labe concretum. ### English translation (Claude) That souls are eternal can be gathered from very many arguments. Plato says that what is always moved by itself and has no beginning of motion also has no end; and that the soul of man is always moved by itself; and that because it is quick in thinking, skilful in discovering, ready in perceiving, capable of learning, and because it retains the past, grasps the present, foresees the future, and embraces the knowledge of many things and arts, it is immortal, since it has in itself nothing compounded of the stain of earthly weight. ### Extrabiblical texts - Plato, Phaedr. 245c–e (Plato (works)): allusion, high confidence ### Translation notes - Plato, Phaedr. 245c–e; compare Cicero, Tusc. 1.53–66. ### Citation (SBL) Lactantius, Epit. 65.1 (CSEL 19:754; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-1). ## Epitome of the Divine Institutes 65.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-2 - Source: CSEL 19:754 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue, unique to humans and contrary to self-interest, implies immortality. ### Latin text praeterea ex uirtute ac uoluptate intellegitur aeternitas animae. uoluptas omnibus est communis animalibus, uirtus solius est hominis: illa uitiosa est, haec honesta, illa secundum naturam, haec aduersa naturae, nisi anima inmortalis est. ### English translation (Claude) Moreover, the eternity of the soul is understood from virtue and pleasure. Pleasure is common to all animals, virtue belongs to man alone: the one is vicious, the other honourable; the one according to nature, the other contrary to nature, unless the soul is immortal. ### Citation (SBL) Lactantius, Epit. 65.2 (CSEL 19:754; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-2). ## Epitome of the Divine Institutes 65.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-3 - Source: CSEL 19:754 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue that accepts suffering and death makes sense only if the soul is immortal. ### Latin text uirtus enim pro fide, pro iustitia nec egestatem timet nec exilium metuit nec carcerem perhorrescit nec dolorem reformidat nec mortem recusat: quae quia naturae contraria sunt, aut stultitia est uirtus, si et commoda impedit et uitae nocet, aut si stultitia non est, ergo anima inmortalis est et ideo praesentia bona contemnit, quia sunt alia potiora quae post dissolutionem corporis sui adsequatur. ### English translation (Claude) For virtue, for the sake of faith and justice, fears neither poverty nor exile, dreads not prison, shrinks not from pain, refuses not death. Since these things are contrary to nature, either virtue is folly, if it both obstructs advantages and harms life; or, if it is not folly, then the soul is immortal and therefore despises present goods, because there are other, better things which it will obtain after the dissolution of its body. ### Citation (SBL) Lactantius, Epit. 65.3 (CSEL 19:754; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-3). ## Epitome of the Divine Institutes 65.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-4 - Source: CSEL 19:754–755 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only humans know God and look upward, proof that they are immortal. ### Latin text illut etiam maximum argumentum immortalitatis est, quod deum homo solus agnoscit. in mutis nulla suspicio religionis est, quia terrena sunt in terramque prostrata: homo ideo rectus aspicit caelum, ut deum quaerat. non potest igitur non esse inmortalis qui inmortalem desiderat, non potest esse solubilis qui cum deo et uultu et mente communis est. ### English translation (Claude) This too is the greatest argument for immortality, that man alone knows God. In dumb animals there is no hint of religion, because they are earthly and bent toward the earth; man stands upright and looks at heaven so that he may seek God. He cannot, then, fail to be immortal who longs for the Immortal; he cannot be dissoluble who shares with God both in face and in mind. ### Extrabiblical texts - Ovid, Metam. 1.84–86 (Ovid): echo, medium confidence ### Translation notes - Compare Ovid, Metam. 1.84–86. ### Citation (SBL) Lactantius, Epit. 65.4 (CSEL 19:754–755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-4). ## Epitome of the Divine Institutes 65.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-5 - Source: CSEL 19:755 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans alone use fire, the heavenly element, a sign of immortality. ### Latin text denique caelesti elemento, quod est ignis, solus homo utitur. si enim lux per ignem, uita per lucem, apparet eum qui habeat usum ignis non esse mortalem, quoniam id illi proximum, id familiare est sine quo non potest nec lux nec uita constare. ### English translation (Claude) Finally, man alone uses the heavenly element, which is fire. For if light is through fire and life through light, it is clear that one who has the use of fire is not mortal, since that is nearest to him and familiar to him without which neither light nor life can exist. ### Citation (SBL) Lactantius, Epit. 65.5 (CSEL 19:755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-5). ## Epitome of the Divine Institutes 65.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-6 - Source: CSEL 19:755 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture, the Sibyls, and even oracles attest the soul's immortality. ### Latin text sed quid argumentis colligimus aeternas esse animas, cum habeamus testimonia diuina? id enim sacrae litterae ac uoces prophetarum docent. quod si cui parum uidetur, legat carmina Sibyllarum, Apollinis quoque Milesii responsa consideret, ut intellegat delirasse Democritum et Epicurum et Dicaearchum, qui soli omnium mortalium quod est euidens negauerunt. ### English translation (Claude) But why do we gather by arguments that souls are eternal, when we have divine testimonies? For the sacred writings and the voices of the prophets teach this. If this seems too little to anyone, let him read the songs of the Sibyls and consider the answers of Milesian Apollo too, so that he may understand that Democritus, Epicurus, and Dicaearchus raved, who alone of all mortals denied what is evident. ### Extrabiblical texts - Sib. Or. (Sibylline Oracles): allusion, low confidence - Democritus (Democritus (fragments)): allusion, low confidence - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 65.6 (CSEL 19:755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-6). ## Epitome of the Divine Institutes 65.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-7 - Source: CSEL 19:755 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the appointed time, which is near, the world will end and be renewed. ### Latin text Confirmata inmortalitate superest docere a quo et quibus et quomodo et quando tribuatur. cum certa et constituta diuinitus tempora compleri coeperint, interitum et consummationem rerum fieri necesse est, ut innouetur a deo mundus. id uero tempus in proximo est, quantum de numero annorum deque signis quae praedicta sunt a prophetis colligi potest. ### English translation (Claude) Immortality having been confirmed, it remains to teach by whom, to whom, how, and when it is granted. When the times fixed and established by God have begun to be fulfilled, the destruction and consummation of things must take place, so that the world may be renewed by God. And that time is near, as far as can be gathered from the number of years and from the signs foretold by the prophets. ### Citation (SBL) Lactantius, Epit. 65.7 (CSEL 19:755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-7). ## Epitome of the Divine Institutes 65.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-8 - Source: CSEL 19:755–756 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture shows the philosophers wrong in thinking the world eternal or very old. ### Latin text sed cum sint innumerabilia quae de fine saeculi et conclusione temporum dicta sunt, ea ipsa quae dicuntur, nuda ponenda sunt, quoniam ut testimoniis utamur inmensum est si quis illa desiderat aut nobis minus credit, adeat ad ipsum sacrarium caelestium litterarum, quarum fide instructior errasse philosophos sentiat, qui aut aeternum esse hunc mundum aut infinita esse annorum milia putauerunt ex quo fuerit instructus. ### English translation (Claude) But since the things said about the end of the age and the close of the times are innumerable, those things that are said must be set down bare, since to use testimonies would be endless. If anyone wants them, or believes us too little, let him go to the very sanctuary of the heavenly writings, and, better instructed by their trustworthiness, he will perceive that the philosophers erred, who thought either that this world is eternal or that countless thousands of years have passed since it was set in order. ### Citation (SBL) Lactantius, Epit. 65.8 (CSEL 19:755–756; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-8). ## Epitome of the Divine Institutes 65.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-9 - Source: CSEL 19:756 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When six thousand years are complete, evil will end and justice reign. ### Latin text nondum enim sex milia conpleta sunt: quo numero consummato tunc demum malum omne tolletur, ut regnet sola iustitia. quod quatenus euenturum sit paucis explicabo. ### English translation (Claude) For six thousand years are not yet completed; when this number is fulfilled, then at last all evil will be taken away, so that justice alone may reign. How this will come about I will explain in a few words. ### Scripture references - 2 Pet 3:8: echo, medium confidence ### Extrabiblical texts - Barn. 15.4 (Epistle of Barnabas): echo, medium confidence ### Translation notes - The scheme of six ages of a thousand years each followed by a sabbath millennium is set out in Div. inst. 7.14; compare Barn. 15.4 and 2 Pet 3:8. ### Citation (SBL) Lactantius, Epit. 65.9 (CSEL 19:756; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-65-9). ## Epitome of the Divine Institutes 66.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-1 - Source: CSEL 19:756 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Near the end, wickedness will prevail and every virtue will vanish. ### Latin text Haec autem a prophetis, sed et a uatibus futura dicuntur. cum coeperit mundo finis ultimus propinquare, malitia inualescet, omnia uitiorum et fraudum genera crebrescent, iustitia interibit, fides pax misericordia pudor ueritas non erit, uis et audacia praeualebit, nemo quidquam habebit nisi manu partum manuque defensum. ### English translation (Claude) These things are said to be coming not only by the prophets but also by the seers. When the last end of the world begins to draw near, wickedness will grow strong; every kind of vice and fraud will multiply; justice will perish; faithfulness, peace, mercy, shame, and truth will not exist; force and boldness will prevail; no one will have anything except what is won by hand and defended by hand. ### Scripture references - Matt 24:12: echo, medium confidence - 2 Tim 3:1: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 66.1 (CSEL 19:756; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-1). ## Epitome of the Divine Institutes 66.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-2 - Source: CSEL 19:756 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Family love will fail and wars of every kind will spread. ### Latin text si qui erunt boni, praedae ac ludibrio habebuntur. nemo pietatem parentibus exhibebit, nemo infantis aut senis miserebitur, auaritia et libido uniuersa corrumpet. erunt caedes et sanguinis effusiones, erunt bella non modo externa et finitima, uerum etiam intestina. ciuitates inter se belligerabunt, omnis sexus et omnis aetas arma tractabit. ### English translation (Claude) If there are any good people, they will be held as plunder and a laughing-stock. No one will show dutifulness to parents, no one will pity infant or old man; avarice and lust will corrupt everything. There will be slaughters and bloodshed; there will be wars not only foreign and with neighbours but also civil. Cities will make war on one another; every sex and every age will handle arms. ### Scripture references - 2 Tim 3:2: echo, medium confidence - Matt 24:6: echo, medium confidence - Mark 13:12: echo, low confidence ### Citation (SBL) Lactantius, Epit. 66.2 (CSEL 19:756; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-2). ## Epitome of the Divine Institutes 66.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-3 - Source: CSEL 19:756–757 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ten kings will divide the world, then a more wicked one will overthrow three and rule all. ### Latin text non imperii dignitas conseruabitur, non militiae disciplina, sed more latrocinii depraedatio et uastitas fiet. regnum multiplicabitur et decem uiri occupabunt orbem et partientur et deuorabunt et existet alius longe potentior ac nequior, qui tribus deletis Asiam possidebit et ceteris in potestatem suam redactis et adscitis uexabit omnem terram. nouas leges statuet, ueteres abrogabit; rem publicam suam faciet, nomen imperii sedemque mutabit. tunc erit tempus infandum et execrabile, quo nemini libeat uiuere. ### English translation (Claude) Neither the dignity of empire nor military discipline will be preserved, but plunder and devastation will take place in the manner of brigandage. The kingdom will be multiplied, and ten men will seize the world and divide and devour it; and another, far more powerful and more wicked, will arise, who, having destroyed three, will possess Asia, and, having brought the rest under his power and taken them to himself, will harass the whole earth. He will set up new laws and abolish the old; he will make the state his own; he will change the name and seat of the empire. Then will be an unspeakable and accursed time, in which no one will care to live. ### Scripture references - Dan 7:7: allusion, high confidence - Dan 7:8: allusion, high confidence - Dan 7:24: allusion, high confidence - Dan 7:25: allusion, high confidence - Rev 17:12: allusion, medium confidence ### Translation notes - Drawing on Dan 7:7–8, 24–25 and Rev 17:12. The prediction that the seat of empire would move to Asia was read later in the light of events; the author wrote before Constantinople's foundation. ### Citation (SBL) Lactantius, Epit. 66.3 (CSEL 19:756–757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-3). ## Epitome of the Divine Institutes 66.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-4 - Source: CSEL 19:757 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earthquakes, floods, plagues, famine, and waters turned to blood will devastate the earth. ### Latin text denique in eum statum res cadet, ut uiuos lamentatio, mortuos gratulatio sequatur. ciuitates et oppida interibunt modo ferro et igni, modo terrae motibus crebris, modo aquarum inundatione, modo pestilentia et fame. terra nihil feret aut frigoribus nimiis aut caloribus sterilis. aqua omnis partim mutabitur in cruorem, partim in amaritudinem uitiabitur, ut nihil sit nec ad cibos utile nec ad potum salubre. ### English translation (Claude) Finally things will come to such a state that lamentation will follow the living and congratulation the dead. Cities and towns will perish, now by sword and fire, now by frequent earthquakes, now by flood, now by pestilence and famine. The earth will bear nothing, barren from excessive cold or heat. All water will partly be changed into blood and partly be corrupted into bitterness, so that there will be nothing useful for food or wholesome for drink. ### Scripture references - Matt 24:7: allusion, medium confidence - Rev 8:8: allusion, medium confidence - Rev 8:11: allusion, medium confidence - Rev 16:4: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 66.4 (CSEL 19:757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-4). ## Epitome of the Divine Institutes 66.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-5 - Source: CSEL 19:757 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Signs in the sun, moon, and stars will terrify the world. ### Latin text his malis accedent etiam prodigia de caelo, ne quid desit hominibus ad timorem. cometae crebro apparebunt, sol perpetuo pallore fuscabitur, luna sanguine inficietur nec amissae lucis damna reparabit, stellae omnes decident nec temporibus sua ratio constabit, hieme atque aestate confusis; ### English translation (Claude) To these evils will be added portents from heaven, so that nothing may be lacking to men for fear. Comets will appear often; the sun will be darkened with a perpetual pallor; the moon will be stained with blood and will not repair the loss of her light; all the stars will fall, and the seasons will not keep their order, winter and summer being confused; ### Scripture references - Joel 2:31: allusion, high confidence - Matt 24:29: allusion, high confidence - Rev 6:12: allusion, medium confidence - Rev 6:13: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 66.5 (CSEL 19:757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-5). ## Epitome of the Divine Institutes 66.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-6 - Source: CSEL 19:757–758 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Time itself will be shortened, the world's old age, before God returns. ### Latin text tunc et annus et mensis et dies breuiabitur: et hanc esse mundi senectutem ac defectionem Trismegistus elocutus est. quae cum euenerint, adesse tempus sciendum est quo deus ad commutandum saeculum reuertatur. ### English translation (Claude) then too the year and the month and the day will be shortened; and Trismegistus declared that this is the old age and failing of the world. When these things happen, it must be known that the time is at hand when God will return to change the age. ### Scripture references - Matt 24:22: echo, medium confidence ### Extrabiblical texts - Corp. herm. Ascl. 24–26 (Hermetic writings): allusion, medium confidence ### Translation notes - Compare the Hermetic Asclepius 24–26. Compare also Matt 24:22. ### Citation (SBL) Lactantius, Epit. 66.6 (CSEL 19:757–758; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-6). ## Epitome of the Divine Institutes 66.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-7 - Source: CSEL 19:758 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An impious king, enemy of God, will arise and devastate the earth. ### Latin text inter haec autem mala exurget rex impius non modo generi hominum, sed etiam deo inimicus. hic reliquias illius prioris tyranni conteret cruciabit uexabit interemet. tunc erunt lacrimae iuges et gemitus perpetes et ad deum cassae preces, nulla requies a formidine nec somnus ad quietem. dies cladem, nox metum semper augebit. sic orbis terrarum paene ad solitudinem, certe ad raritatem hominum redigetur. ### English translation (Claude) Amid these evils an impious king will arise, an enemy not only of the human race but also of God. He will crush, torture, harass, and kill the remnants of that former tyrant. Then there will be unceasing tears and perpetual groans and prayers to God in vain; no rest from fear, nor sleep for quiet. Day will always increase disaster, night fear. So the world will be reduced almost to a desert, at least to a scarcity of men. ### Scripture references - 2 Thess 2:3: allusion, medium confidence - Dan 7:25: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 66.7 (CSEL 19:758; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-7). ## Epitome of the Divine Institutes 66.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-8 - Source: CSEL 19:758 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Antichrist will persecute for 42 months, claim to be Christ, and work false wonders. ### Latin text tunc et impius iustos homines ac dicatos deo duobus et quadraginta mensibus persequetur et se coli iubebit ut deum: se enim dicet esse Christum, cuius erit aduersarius. ut credi ei possit, accipiet potestatem mirabilia faciendi, ut ignis descendat a caelo, ut sol resistat a cursu suo, ut imago quam posuerit loquatur. ### English translation (Claude) Then the impious one will persecute righteous men dedicated to God for forty-two months and will order himself to be worshipped as God; for he will say that he is Christ, whose adversary he will be. So that he may be believed, he will receive power to work wonders: that fire may come down from heaven, that the sun may stand still in its course, that the image he has set up may speak. ### Scripture references - Rev 13:5: allusion, high confidence - Rev 13:13: allusion, high confidence - Rev 13:15: allusion, high confidence - 2 Thess 2:4: allusion, high confidence - Matt 24:24: allusion, medium confidence ### Translation notes - The sun standing still is not in Revelation; compare Sib. Or. 3.63–67. ### Citation (SBL) Lactantius, Epit. 66.8 (CSEL 19:758; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-8). ## Epitome of the Divine Institutes 66.9 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-9 - Source: CSEL 19:758 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those refusing his mark will be tortured; two-thirds will perish and a third flee. ### Latin text quibus prodigiis inliciet multos, ut adorent eum signumque eius in manu aut fronte suscipiant. et qui non adorauerit signumque susceperit, exquisitis cruciatibus morietur. ita fere duas partes exterminabit, tertia in desertas solitudines fugiet. ### English translation (Claude) By these portents he will entice many to worship him and receive his mark on hand or forehead. And whoever does not worship him and receive the mark will die by exquisite tortures. So he will destroy about two parts; the third will flee into desert solitudes. ### Scripture references - Rev 13:16: allusion, high confidence - Rev 13:17: allusion, medium confidence - Zech 13:8: allusion, medium confidence - Rev 12:6: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 66.9 (CSEL 19:758; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-9). ## Epitome of the Divine Institutes 66.10 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-10 - Source: CSEL 19:758 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the Antichrist besieges the righteous, God will send them a deliverer. ### Latin text sed ille uecors ira inplacabili furens adducet exercitum et obsidebit montem quo iusti confugerint. qui cum se uiderint circumsessos, implorabunt auxilium dei uoce magna et exaudiet eos et mittet illis liberatorem. ### English translation (Claude) But that madman, raging with implacable anger, will bring an army and besiege the mountain to which the righteous have fled. When they see themselves besieged, they will implore God's help with a loud voice; and he will hear them and send them a deliverer. ### Citation (SBL) Lactantius, Epit. 66.10 (CSEL 19:758; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-66-10). ## Epitome of the Divine Institutes 67.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-1 - Source: CSEL 19:758–759 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will descend from heaven with his angels, destroy the wicked, and cast the Antichrist into fire. ### Latin text Tunc caelum intempesta nocte patefiet et descendet Christus in uirtute magna et anteibit eum claritas ignea et uirtus inaestimabilis angelorum et extinguetur omnis illa multitudo impiorum et torrentes sanguinis current et ipse ductor effugiet atque exercitu saepe reparato quartum proelium faciet, quo captus cum ceteris omnibus tyrannis tradetur exustioni. ### English translation (Claude) Then heaven will be opened in the dead of night, and Christ will descend in great power, and a fiery brightness will go before him and an incalculable host of angels; and all that multitude of the impious will be destroyed, and torrents of blood will run; and the leader himself will escape, and, having often renewed his army, will fight a fourth battle, in which he will be captured with all the other tyrants and handed over to burning. ### Scripture references - Rev 19:11: allusion, high confidence - Matt 24:30: allusion, high confidence - Rev 19:20: allusion, high confidence - Rev 14:20: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 67.1 (CSEL 19:758–759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-1). ## Epitome of the Divine Institutes 67.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-2 - Source: CSEL 19:759 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil will be chained so the earth may have peace. ### Latin text sed et ipse daemonum princeps auctor et machinator malorum catenis alligatus custodiae dabitur, ut pacem mundus accipiat et uexata tot saeculis terra requiescat. ### English translation (Claude) But the prince of demons himself too, the author and contriver of evils, will be bound with chains and given into custody, so that the world may receive peace and the earth, harassed for so many ages, may rest. ### Scripture references - Rev 20:2: allusion, high confidence - Rev 20:3: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 67.2 (CSEL 19:759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-2). ## Epitome of the Divine Institutes 67.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-3 - Source: CSEL 19:759 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will judge, raise the righteous, and reign with them on earth for a thousand years. ### Latin text pace igitur parata conpressoque omni malo rex ille iustus et uictor iudicium magnum de uiuis et mortuis faciet super terram et uiuentibus quidem iustis tradet in seruitium gentes uniuersas, mortuos autem ad aeternam uitam suscitabit et in terra cum iis ipse regnabit et condet sanctam ciuitatem et erit hoc regnum iustorum mille annis. ### English translation (Claude) Peace being established, then, and all evil suppressed, that just and victorious King will hold a great judgement of the living and the dead on the earth; and to the righteous who are living he will hand over all nations in servitude, and the dead he will raise to eternal life; and he himself will reign with them on the earth and will found a holy city; and this kingdom of the righteous will last a thousand years. ### Scripture references - Rev 20:4: allusion, high confidence - Rev 20:6: allusion, high confidence - 2 Tim 4:1: allusion, medium confidence - Rev 21:2: allusion, medium confidence ### Translation notes - Lactantius expects an earthly thousand-year kingdom of the righteous (Div. inst. 7.24), as some earlier writers did (e.g. Justin, Dial. 80–81); others rejected the view. It is translated as written. ### Citation (SBL) Lactantius, Epit. 67.3 (CSEL 19:759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-3). ## Epitome of the Divine Institutes 67.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-4 - Source: CSEL 19:759 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the millennium the heavens will shine brighter and the earth yield without labour. ### Latin text per idem tempus et stellae candidiores erunt et claritas solis augebitur et luna non patietur deminutionem. tunc descendet a deo pluuia benedictionis matutina et uespertina et omnem frugem terra sine labore hominum procreabit. ### English translation (Claude) During the same time the stars will be brighter, the brightness of the sun will be increased, and the moon will suffer no waning. Then a rain of blessing will come down from God morning and evening, and the earth will produce every crop without human labour. ### Scripture references - Isa 30:26: allusion, high confidence - Joel 2:23: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 67.4 (CSEL 19:759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-4). ## Epitome of the Divine Institutes 67.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-5 - Source: CSEL 19:759 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth will overflow with plenty and wild beasts will become tame. ### Latin text stillabunt mella de rupibus, lactis et uini fontes exuberabunt. bestiae deposita feritate mansuescent, lupus inter pecudes errabit innoxius, uitulus cum leone pascetur, columba cum accipitre congregabitur, serpens uirus non habebit, nullum animal uiuet ex sanguine. omnibus enim deus copiosum atque innocentem uictum ministrabit. ### English translation (Claude) Honey will drip from the rocks; fountains of milk and wine will overflow. Beasts, laying aside their ferocity, will grow tame; the wolf will wander harmless among the flocks; the calf will graze with the lion; the dove will gather with the hawk; the serpent will have no venom; no animal will live by blood. For God will supply abundant and innocent food to all. ### Scripture references - Isa 11:6: allusion, high confidence - Isa 65:25: allusion, high confidence - Joel 3:18: allusion, medium confidence ### Extrabiblical texts - Virgil, Ecl. 4.21–30 (Virgil): echo, medium confidence - Sib. Or. 3.788–795 (Sibylline Oracles): allusion, medium confidence ### Translation notes - Compare Virgil, Ecl. 4.21–30 and Sib. Or. 3.744–751, 788–795. ### Citation (SBL) Lactantius, Epit. 67.5 (CSEL 19:759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-5). ## Epitome of the Divine Institutes 67.6 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-6 - Source: CSEL 19:759–760 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the thousand years the devil is loosed and the nations attack the holy city. ### Latin text peractis uero mille annis ac resoluto daemonum principe rebellabunt gentes aduersus iustos et ueniet innumerabilis multitudo ad expugnandam sanctorum ciuitatem. ### English translation (Claude) But when the thousand years are completed and the prince of demons is loosed, the nations will rebel against the righteous, and a countless multitude will come to storm the city of the saints. ### Scripture references - Rev 20:7: allusion, high confidence - Rev 20:8: allusion, high confidence - Rev 20:9: allusion, high confidence ### Citation (SBL) Lactantius, Epit. 67.6 (CSEL 19:759–760; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-6). ## Epitome of the Divine Institutes 67.7 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-7 - Source: CSEL 19:760 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will destroy the rebel nations with fire and earthquake; the righteous will be hidden and then emerge. ### Latin text tunc fiet ultimum iudicium dei aduersus gentes. concutiet enim a fundamentis suis terram et corruent ciuitatem, et pluet super impios ignem cum sulpure et grandine et ardebunt et se inuicem trucidabunt. iusti uero sub terra paulisper latebunt, donec perditio gentium fiat, et exibunt post diem tertium et uidebunt campos cadaueribus opertos. tunc fiet terrae motus et scindentur montes et subsident ualles in altitudinem profundam et congerentur in eam corpora mortuorum et uocabitur nomen eius Polyandrium. ### English translation (Claude) Then will come God's last judgement against the nations. For he will shake the earth from its foundations, and cities will fall, and he will rain fire with brimstone and hail upon the impious, and they will burn and slaughter one another. But the righteous will hide for a little while under the earth until the destruction of the nations is accomplished, and they will come out after the third day and see the plains covered with corpses. Then there will be an earthquake, and the mountains will be split, and the valleys will sink down to a great depth, and into it the bodies of the dead will be heaped, and its name will be called Polyandrium. ### Scripture references - Ezek 38:22: allusion, high confidence - Ezek 39:11: allusion, high confidence - Rev 20:9: allusion, high confidence - Isa 26:20: echo, medium confidence ### Translation notes - Polyandrium (“common grave”) is the Greek and Latin rendering of the valley of Hamon-gog in Ezek 39:11. ### Citation (SBL) Lactantius, Epit. 67.7 (CSEL 19:760; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-7). ## Epitome of the Divine Institutes 67.8 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-8 - Source: CSEL 19:760 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will renew the world, make the righteous like angels forever, and raise the wicked to eternal punishment. ### Latin text post haec renouabit deus mundum et transformabit iustos in figuras angelorum, ut inmortalitatis ueste donati seruiant deo in sempiternum. et hoc erit regnum dei, quod finem non habebit. tunc etiam impii resurgent, non ad uitam, sed ad poenam. eos quoque secunda resurrectione facta deus excitabit, ut ad perpetua tormenta damnati et aeternis ignibus traditi merita pro sceleribus suis supplicia persoluant. ### English translation (Claude) After this God will renew the world and transform the righteous into the forms of angels, so that, clothed with the garment of immortality, they may serve God forever. And this will be the kingdom of God, which will have no end. Then the impious too will rise again, not to life but to punishment. These too God will raise when the second resurrection takes place, so that, condemned to perpetual torments and handed over to eternal fires, they may pay the punishments deserved for their crimes. ### Scripture references - Rev 21:1: allusion, high confidence - Matt 22:30: allusion, medium confidence - 1 Cor 15:53: allusion, medium confidence - Dan 12:2: allusion, high confidence - John 5:29: allusion, high confidence - Rev 20:12: allusion, medium confidence - Rev 20:15: allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 67.8 (CSEL 19:760; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-67-8). ## Epitome of the Divine Institutes 68.1 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-1 - Source: CSEL 19:760–761 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophets, Hermes, Hystaspes, and the Sibyls agree: salvation lies only in the religion of God. ### Latin text Quare cum haec omnia uera et certa sint prophetarum omnium consona adnuntiatione praedicta, cum eadem Trismegistus, eadem Hystaspes, eadem Sibyllae cecinerint, dubitari non potest quin spes omnis uitae ac salutis in sola dei religione sit posita. ### English translation (Claude) Since, then, all these things are true and certain, foretold by the harmonious proclamation of all the prophets, and since Trismegistus, Hystaspes, and the Sibyls have sung the same things, there can be no doubt that all hope of life and salvation is placed in the religion of God alone. ### Extrabiblical texts - Hyst. (Oracle of Hystaspes): allusion, high confidence - Sib. Or. (Sibylline Oracles): allusion, medium confidence - Corp. herm. (Hermetic writings): allusion, medium confidence ### Citation (SBL) Lactantius, Epit. 68.1 (CSEL 19:760–761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-1). ## Epitome of the Divine Institutes 68.2 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-2 - Source: CSEL 19:761 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever does not receive Christ and keep God's law will be punished. ### Latin text itaque nisi homo susceperit quem deus ad liberationem misit atque missurus est, nisi summum deum per eum cognouerit, nisi mandata eius legemque seruauerit, in eas incidet poenas de quibus locuti sumus. ### English translation (Claude) And so, unless a man receives him whom God has sent and will send for deliverance, unless he knows the supreme God through him, unless he keeps his commands and law, he will fall into those punishments of which we have spoken. ### Citation (SBL) Lactantius, Epit. 68.2 (CSEL 19:761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-2). ## Epitome of the Divine Institutes 68.3 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-3 - Source: CSEL 19:761 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despise the temporal to gain the eternal. ### Latin text proinde fragilia contemnenda sunt, ut solida consequamur, spernenda terrena, ut caelestibus honoremur, temporalia fugienda, ut ad aeterna ueniamus. ### English translation (Claude) Therefore frail things must be despised so that we may attain solid ones; earthly things spurned so that we may be honoured with heavenly; temporal things fled so that we may come to eternal. ### Scripture references - 2 Cor 4:18: echo, medium confidence ### Citation (SBL) Lactantius, Epit. 68.3 (CSEL 19:761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-3). ## Epitome of the Divine Institutes 68.4 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-4 - Source: CSEL 19:761 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each must train for justice and self-control to stand firm in persecution. ### Latin text erudiat se quisque ad iustitiam, reformet ad continentiam, praeparet ad agonem, instruat ad uirtutem, ut si forte aduersarius indixerit bellum, nulla ui, nullo terrore, nullis cruciatibus a recto et bono depellatur. non se substernat insensibilibus figmentis, ### English translation (Claude) Let each train himself for justice, reform himself for self-control, prepare himself for the contest, equip himself for virtue, so that if perhaps the adversary declares war, he may be driven from what is right and good by no force, no terror, no tortures. Let him not prostrate himself before senseless images, ### Citation (SBL) Lactantius, Epit. 68.4 (CSEL 19:761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-4). ## Epitome of the Divine Institutes 68.5 - URL: https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-5 - Source: CSEL 19:761 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Know the one God, shun pleasures, do good, and gain the crown of faith or immortality. ### Latin text sed uerum et solum deum rectus agnoscat, abiciat uoluptates, quarum inlecebris anima sublimis deprimitur ad terram, teneat innocentiam, prosit quam plurimis, incorruptibiles sibi thensauros bonis operibus adquirat, ut possit deo iudice pro uirtutis suae meritis uel coronam fidei uel praemium inmortalitatis adipisci. ### English translation (Claude) but, upright, let him acknowledge the true and only God; let him cast away pleasures, by whose allurements the lofty soul is pressed down to earth; let him keep innocence; let him benefit as many as possible; let him acquire for himself incorruptible treasures by good works, so that with God as judge he may obtain, according to the merits of his virtue, either the crown of faith or the reward of immortality. ### Scripture references - Matt 6:20: allusion, medium confidence - 2 Tim 4:8: echo, medium confidence - Jas 1:12: echo, medium confidence ### Translation notes - The “crown of faith” is the martyr's crown; the “reward of immortality” is for those who live faithfully in peace (compare 61.6). ### Citation (SBL) Lactantius, Epit. 68.5 (CSEL 19:761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-epitome/62-1/#p-68-5).