~St. Gregory of Nyssa. (PG 46, 524)
An Angel Frees the Souls of Purgatory, by Lodovici Carracci.
Oil on canvas, c. 1610; Pinacoteca, Vatican.
Monday, November 3, 2014
St. Gregory of Nyssa: "The purging fire"
“WHEN he has quitted his body and the difference between virtue and vice is known he cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil.”
~St. Gregory of Nyssa. (PG 46, 524)
~St. Gregory of Nyssa. (PG 46, 524)
On Saints
“WE always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs in annual commemoration.”
~St. Cyprian of Carthage: Epistles, 33, 3.
“IF Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed?”
~St. Jerome: Contra Vigilantium, 6.
"ARE not those, then, worthy of honour who are the patrons of the whole race, and make intercession to God for us? Yea, verily, we ought to give honour to them by raising temples to God in their name, bringing them fruit-offerings, honouring their memories and taking spiritual delight in them, in order that the joy of those who call on us may be ours, that in our attempts at worship we may not on the contrary cause them offense. For those who worship God will take pleasure in those things whereby God is worshipped, while His shield-bearers will be wrath at those things wherewith God is angry."
~St. John of Damascus: An Exposition of the Orthodox Faith, 4, 15.
~St. Cyprian of Carthage: Epistles, 33, 3.
“IF Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed?”
~St. Jerome: Contra Vigilantium, 6.
"ARE not those, then, worthy of honour who are the patrons of the whole race, and make intercession to God for us? Yea, verily, we ought to give honour to them by raising temples to God in their name, bringing them fruit-offerings, honouring their memories and taking spiritual delight in them, in order that the joy of those who call on us may be ours, that in our attempts at worship we may not on the contrary cause them offense. For those who worship God will take pleasure in those things whereby God is worshipped, while His shield-bearers will be wrath at those things wherewith God is angry."
~St. John of Damascus: An Exposition of the Orthodox Faith, 4, 15.
The Forerunners of Christ with Saints and Martyrs, by Fra Angelico.
Tempera on wood, c. 1423-24; National Gallery, London.
Tuesday, October 28, 2014
St. John Damascene: "The soul, accordingly, is a living essence"
"THE SOUL, accordingly, is a living essence, simple, incorporeal, invisible in its proper nature to bodily eyes, immortal, reasoning and intelligent, formless, making use of an organised body, and being the source of its powers of life, and growth, and sensation, and generation , mind being but its purest part and not in any wise alien to it; (for as the eye to the body, so is the mind to the soul); further it enjoys freedom and volition and energy, and is mutable, that is, it is given to change, because it is created. All these qualities according to nature it has received of the grace of the Creator, of which grace it has received both its being and this particular kind of nature."
~St. John Damascene: Exposition of the Orthodox Faith, Bk. II, Chap 12.
~St. John Damascene: Exposition of the Orthodox Faith, Bk. II, Chap 12.
St. Augustine: "Pride lurks even in good works"
"FOR every other kind of sin finds scope in evil works, so that by it they are done, but pride lurks even in good works, so that by it they are undone; and what avails it to lavish money on the poor, and become poor oneself, if the unhappy soul is rendered more proud by despising riches than it had been by possessing them?"
~St. Augustine of Hippo: Letters, 211.
~St. Augustine of Hippo: Letters, 211.
St. Clement I: "Let our praise be in God"
"LET our praise be in God, and not of ourselves; for God hates those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him."
~Pope St. Clement I: Epistle to the Corinthians, Ch. 30.
~Pope St. Clement I: Epistle to the Corinthians, Ch. 30.
Sunday, October 19, 2014
Lactantius: "Against the pleasures of the five senses"
From The Divine Institutes (Divinae institutiones) Bk. VI, Ch. 20.
Of the Senses, and Their Pleasures in the Brutes and in Man; And of Pleasures of the Eyes, and Spectacles.
IT remains that I should speak against the pleasures of the five senses, and this briefly, for the measure of the book itself now demands moderation; all of which, since they are vicious and deadly, ought to be overcome and subdued by virtue, or, as I said a little before respecting the affections, be recalled to their proper office. The other animals have no pleasure, except the one only which relates to generation. Therefore they use their senses for the necessity of their nature: they see, in order that they may seek those things which are necessary for the preservation of life; they hear one another, and distinguish one another, that they may be able to assemble together; they either discover from the smell, or perceive from the taste, the things which are useful for food; they refuse and reject the things which are useless, they measure the business of eating and drinking by the fullness of their stomach. But the foresight of the most skilful Creator gave to man pleasure without limit, and liable to fall into vice, because He set before him virtue, which might always be at variance with pleasure, as with a domestic enemy. Cicero says, in the Cato Major: "In truth, debaucheries, and adulteries, and disgraceful actions are excited by no other enticements than those of pleasure. And since nature or some God has given to man nothing more excellent than the mind, nothing is so hostile to this divine benefit and gift as pleasure. For when lust bears sway there is no place for temperance, nor can virtue have any existence when pleasure reigns supreme." But, on the other hand, God gave virtue on this account, that it might subdue and conquer pleasure, and that, when it passed the boundaries assigned to it, it might restrain it within the prescribed limits, lest it should soothe and captivate man with enjoyments, render him subject to its control, and punish him with everlasting death.
The pleasure arising from the eyes is various and manifold, which is derived from the sight of objects which are pleasant in intercourse with men, or in nature or workmanship. The philosophers rightly took this away. For they say that it is much more excellent and worthy of man to look upon the heaven rather than carved works, and to admire this most beautiful work adorned with the lights of the stars shining through, as with flowers, than to admire things painted and moulded, and varied with jewels. But when they have eloquently exhorted us to despise earthly things, and have urged us to look up to the heaven, nevertheless they do not despise these public spectacles. Therefore they are both delighted with these, and are gladly present at them; though, since they are the greatest incitement to vices, and have a most powerful tendency to corrupt our minds, they ought to be taken away from us; for they not only contribute in no respect to a happy life, but even inflict the greatest injury. For he who reckons it a pleasure, that a man, though justly condemned, should be slain in his sight, pollutes his conscience as much as if he should become a spectator and a sharer of a homicide which is secretly committed. And yet they call these sports in which human blood is shed. So far has the feeling of humanity departed from the men, that when they destroy the lives of men, they think that they are amusing themselves with sport, being more guilty than all those whose blood-shedding they esteem a pleasure. I ask now whether they can be just and pious men, who, when they see men placed under the stroke of death, and entreating mercy, not only suffer them to be put to death, but also demand it, and give cruel and inhuman votes for their death, not being satiated with wounds nor contented with bloodshed. Moreover, they order them, even though wounded and prostrate, to be attacked again, and their caresses to he wasted with blows, that no one may delude them by a pretended death. They are even angry with the combatants, unless one of the two is quickly slain; and as though they thirsted for human blood, they hate delays. They demand that other and fresh combatants should be given to them, that they may satisfy their eyes as soon as possible. Being imbued with this practice, they have lost their humanity. Therefore they do not spare even the innocent, but practice upon all that which they have learned in the slaughter of the wicked. It is not therefore befitting that those who strive to keep to the path of justice should be companions and sharers in this public homicide. For when God forbids us to kill, He not only prohibits us from open violence, which is not even allowed by the public laws, but He warns us against the commission of those things which are esteemed lawful among men. Thus it will be neither lawful for a just man to engage in warfare, since his warfare is justice itself, nor to accuse any one of a capital charge, because it makes no difference whether you put a man to death by word, or rather by the sword, since it is the act of putting to death itself which is prohibited. Therefore, with regard to this precept of God, there ought to be no exception at all; but that it is always unlawful to put to death a man, whom God willed to be a sacred animal.
Therefore let no one imagine that even this is allowed, to strangle newly-born children, which is the greatest impiety; for God breathes into their souls for life, and not for death. But men, that there may be no crime with which they may not pollute their hands, deprive souls as yet innocent and simple of the light which they themselves have not given. Can any one, indeed, expect that they would abstain from the blood of others who do not abstain even from their own? But these are without any controversy wicked and unjust. What are they whom a false piety compels to expose their children? Can they be considered innocent who expose their own offspring as a prey to dogs, and as far as it depends upon themselves, kill them in a more cruel manner than if they had strangled them? Who can doubt that he is impious who gives occasion for the pity of others? For, although that which he has wished should befall the child— namely, that it should be brought up— he has certainly consigned his own offspring either to servitude or to the brothel? But who does not understand, who is ignorant what things may happen, or are accustomed to happen, in the case of each sex, even through error? For this is shown by the example of Œdipus alone, confused with twofold guilt. It is therefore as wicked to expose as it is to kill. But truly parricides complain of the scantiness of their means, and allege that they have not enough for bringing up more children; as though, in truth, their means were in the power of those who possess them, or God did not daily make the rich poor, and the poor rich. Wherefore, if any one on account of poverty shall be unable to bring up children, it is better to abstain from marriage than with wicked hands to mar the work of God.
If, then, it is in no way permitted to commit homicide, it is not allowed us to be present at all, lest any bloodshed should overspread the conscience, since that blood is offered for the gratification of the people. And I am inclined to think that the corrupting influence of the stage is still more contaminating. For the subject of comedies are the dishonouring of virgins, or the loves of harlots; and the more eloquent they are who have composed the accounts of these disgraceful actions, the more do they persuade by the elegance of their sentiments; and harmonious and polished verses more readily remain fixed in the memory of the hearers. In like manner, the stories of the tragedians place before the eyes the parricides and incests of wicked kings, and represent tragic crimes. And what other effect do the immodest gestures of the players produce, but both teach and excite lusts? Whose enervated bodies, rendered effeminate after the gait and dress of women, imitate unchaste women by their disgraceful gestures. Why should I speak of the actors of mimes, who hold forth instruction in corrupting influences, who teach adulteries while they feign them, and by pretended actions train to those which are true? What can young men or virgins do, when they see that these things are practised without shame, and willingly beheld by all? They are plainly admonished of what they can do, and are inflamed with lust, which is especially excited by seeing; and every one according to his sex forms himself in these representations. And they approve of these things, while they laugh at them, and with vices clinging to them, they return more corrupted to their apartments; and not boys only, who ought not to be inured to vices prematurely, but also old men, whom it does not become at their age to sin.
What else does the practice of the Circensian games contain but levity, vanity, and madness? For their souls are hurried away to mad excitement with as great impetuosity as that with which the chariot races are there carried on; so that they who come for the sake of beholding the spectacle now themselves exhibit more of a spectacle, when they begin to utter exclamations, to be thrown into transports, and to leap from their seats. Therefore all spectacles ought to be avoided, not only that no vice may settle in our breasts, which ought to be tranquil and peaceful; but that the habitual indulgence of any pleasure may not soothe and captivate us, and turn us aside from God and from good works. For the celebrations of the games are festivals in honour of the gods, inasmuch as they were instituted on account of their birthdays, or the dedication of new temples. And at first the huntings, which are called shows, were in honour of Saturnus, and the scenic games in honour of Liber, but the Circensian in honour of Neptune. By degrees, however, the same honour began to be paid also to the other gods, and separate games were dedicated to their names, as Sisinnius Capito teaches in his book on the games. Therefore, if any one is present at the spectacles to which men assemble for the sake of religion, he has departed from the worship of God, and has betaken himself to those deities whose birthdays and festivals he has celebrated.
_______________________________________
From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.)
Also see:
• The Divine Institutes (at New Advent)
• Lactantius (from the Catholic Encyclopedia)
Of the Senses, and Their Pleasures in the Brutes and in Man; And of Pleasures of the Eyes, and Spectacles.
IT remains that I should speak against the pleasures of the five senses, and this briefly, for the measure of the book itself now demands moderation; all of which, since they are vicious and deadly, ought to be overcome and subdued by virtue, or, as I said a little before respecting the affections, be recalled to their proper office. The other animals have no pleasure, except the one only which relates to generation. Therefore they use their senses for the necessity of their nature: they see, in order that they may seek those things which are necessary for the preservation of life; they hear one another, and distinguish one another, that they may be able to assemble together; they either discover from the smell, or perceive from the taste, the things which are useful for food; they refuse and reject the things which are useless, they measure the business of eating and drinking by the fullness of their stomach. But the foresight of the most skilful Creator gave to man pleasure without limit, and liable to fall into vice, because He set before him virtue, which might always be at variance with pleasure, as with a domestic enemy. Cicero says, in the Cato Major: "In truth, debaucheries, and adulteries, and disgraceful actions are excited by no other enticements than those of pleasure. And since nature or some God has given to man nothing more excellent than the mind, nothing is so hostile to this divine benefit and gift as pleasure. For when lust bears sway there is no place for temperance, nor can virtue have any existence when pleasure reigns supreme." But, on the other hand, God gave virtue on this account, that it might subdue and conquer pleasure, and that, when it passed the boundaries assigned to it, it might restrain it within the prescribed limits, lest it should soothe and captivate man with enjoyments, render him subject to its control, and punish him with everlasting death.
The pleasure arising from the eyes is various and manifold, which is derived from the sight of objects which are pleasant in intercourse with men, or in nature or workmanship. The philosophers rightly took this away. For they say that it is much more excellent and worthy of man to look upon the heaven rather than carved works, and to admire this most beautiful work adorned with the lights of the stars shining through, as with flowers, than to admire things painted and moulded, and varied with jewels. But when they have eloquently exhorted us to despise earthly things, and have urged us to look up to the heaven, nevertheless they do not despise these public spectacles. Therefore they are both delighted with these, and are gladly present at them; though, since they are the greatest incitement to vices, and have a most powerful tendency to corrupt our minds, they ought to be taken away from us; for they not only contribute in no respect to a happy life, but even inflict the greatest injury. For he who reckons it a pleasure, that a man, though justly condemned, should be slain in his sight, pollutes his conscience as much as if he should become a spectator and a sharer of a homicide which is secretly committed. And yet they call these sports in which human blood is shed. So far has the feeling of humanity departed from the men, that when they destroy the lives of men, they think that they are amusing themselves with sport, being more guilty than all those whose blood-shedding they esteem a pleasure. I ask now whether they can be just and pious men, who, when they see men placed under the stroke of death, and entreating mercy, not only suffer them to be put to death, but also demand it, and give cruel and inhuman votes for their death, not being satiated with wounds nor contented with bloodshed. Moreover, they order them, even though wounded and prostrate, to be attacked again, and their caresses to he wasted with blows, that no one may delude them by a pretended death. They are even angry with the combatants, unless one of the two is quickly slain; and as though they thirsted for human blood, they hate delays. They demand that other and fresh combatants should be given to them, that they may satisfy their eyes as soon as possible. Being imbued with this practice, they have lost their humanity. Therefore they do not spare even the innocent, but practice upon all that which they have learned in the slaughter of the wicked. It is not therefore befitting that those who strive to keep to the path of justice should be companions and sharers in this public homicide. For when God forbids us to kill, He not only prohibits us from open violence, which is not even allowed by the public laws, but He warns us against the commission of those things which are esteemed lawful among men. Thus it will be neither lawful for a just man to engage in warfare, since his warfare is justice itself, nor to accuse any one of a capital charge, because it makes no difference whether you put a man to death by word, or rather by the sword, since it is the act of putting to death itself which is prohibited. Therefore, with regard to this precept of God, there ought to be no exception at all; but that it is always unlawful to put to death a man, whom God willed to be a sacred animal.
Therefore let no one imagine that even this is allowed, to strangle newly-born children, which is the greatest impiety; for God breathes into their souls for life, and not for death. But men, that there may be no crime with which they may not pollute their hands, deprive souls as yet innocent and simple of the light which they themselves have not given. Can any one, indeed, expect that they would abstain from the blood of others who do not abstain even from their own? But these are without any controversy wicked and unjust. What are they whom a false piety compels to expose their children? Can they be considered innocent who expose their own offspring as a prey to dogs, and as far as it depends upon themselves, kill them in a more cruel manner than if they had strangled them? Who can doubt that he is impious who gives occasion for the pity of others? For, although that which he has wished should befall the child— namely, that it should be brought up— he has certainly consigned his own offspring either to servitude or to the brothel? But who does not understand, who is ignorant what things may happen, or are accustomed to happen, in the case of each sex, even through error? For this is shown by the example of Œdipus alone, confused with twofold guilt. It is therefore as wicked to expose as it is to kill. But truly parricides complain of the scantiness of their means, and allege that they have not enough for bringing up more children; as though, in truth, their means were in the power of those who possess them, or God did not daily make the rich poor, and the poor rich. Wherefore, if any one on account of poverty shall be unable to bring up children, it is better to abstain from marriage than with wicked hands to mar the work of God.
If, then, it is in no way permitted to commit homicide, it is not allowed us to be present at all, lest any bloodshed should overspread the conscience, since that blood is offered for the gratification of the people. And I am inclined to think that the corrupting influence of the stage is still more contaminating. For the subject of comedies are the dishonouring of virgins, or the loves of harlots; and the more eloquent they are who have composed the accounts of these disgraceful actions, the more do they persuade by the elegance of their sentiments; and harmonious and polished verses more readily remain fixed in the memory of the hearers. In like manner, the stories of the tragedians place before the eyes the parricides and incests of wicked kings, and represent tragic crimes. And what other effect do the immodest gestures of the players produce, but both teach and excite lusts? Whose enervated bodies, rendered effeminate after the gait and dress of women, imitate unchaste women by their disgraceful gestures. Why should I speak of the actors of mimes, who hold forth instruction in corrupting influences, who teach adulteries while they feign them, and by pretended actions train to those which are true? What can young men or virgins do, when they see that these things are practised without shame, and willingly beheld by all? They are plainly admonished of what they can do, and are inflamed with lust, which is especially excited by seeing; and every one according to his sex forms himself in these representations. And they approve of these things, while they laugh at them, and with vices clinging to them, they return more corrupted to their apartments; and not boys only, who ought not to be inured to vices prematurely, but also old men, whom it does not become at their age to sin.
What else does the practice of the Circensian games contain but levity, vanity, and madness? For their souls are hurried away to mad excitement with as great impetuosity as that with which the chariot races are there carried on; so that they who come for the sake of beholding the spectacle now themselves exhibit more of a spectacle, when they begin to utter exclamations, to be thrown into transports, and to leap from their seats. Therefore all spectacles ought to be avoided, not only that no vice may settle in our breasts, which ought to be tranquil and peaceful; but that the habitual indulgence of any pleasure may not soothe and captivate us, and turn us aside from God and from good works. For the celebrations of the games are festivals in honour of the gods, inasmuch as they were instituted on account of their birthdays, or the dedication of new temples. And at first the huntings, which are called shows, were in honour of Saturnus, and the scenic games in honour of Liber, but the Circensian in honour of Neptune. By degrees, however, the same honour began to be paid also to the other gods, and separate games were dedicated to their names, as Sisinnius Capito teaches in his book on the games. Therefore, if any one is present at the spectacles to which men assemble for the sake of religion, he has departed from the worship of God, and has betaken himself to those deities whose birthdays and festivals he has celebrated.
_______________________________________
From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.)
Also see:
• The Divine Institutes (at New Advent)
• Lactantius (from the Catholic Encyclopedia)
Beginning of the first book of Lactantius’ Divinae institutiones (“Divine Institutions”) in a Renaissance manuscript written in Florence ca. 1420–1430 by Guglielmino Tanaglia, possibly Niccolo Niccoli and a third, unknown scribe. This so-called Tanaglia Lactantius is MS 1369 of the Schøyen Collection. (source: Wikimedia Commons)
Catholic Encyclopedia: Lactantius
Lucius Caecilius Firmianus Lactantius
A Christian apologist of the fourth century. The name Firmianus has misled some authors into believing that he was an Italian from Fermo, whereas he was an African by birth and a pupil of Arnobius who taught at Sicca Veneria. An inscription found at Cirta in Numidia, which mentions a certain L. Caecilius Firminianus, has led to the conclusion in some quarters that his family belonged to that place (Harnack, "Chronologie d. altchr. Lit.", II, 416. Lactantius was born a pagan and in his early life taught rhetoric in his native place. At the request of Emperor Diocletian he became an official professor of rhetoric in Nicomedia. One of his poems (Hodoeporicum) is an account of his journey from Africa to his new home. It is probable that his conversion to Christianity did not take place until after his removal to Nicomedia. It seems clear, however, that he could not retain his position as public teacher after the publication of Diocletian's first Edict against the Christians (24 February, 303). After his dismissal it was not easy to find pupils in that Greek city who would patronize a teacher of Latin, and he was in consequence reduced to such poverty that he at times lacked the necessities of life (St. Jerome, "Chron.", ad. ann. abr. 2333). In those circumstances, he attempted to eke out a living by writing. The persecution impelled him to leave Nicomedia and from the outbreak of hostilities until perhaps 311 or 313 he had to find a home elsewhere. The friendship of the Emperor Constantine raised him from penury and though very old (extrema senectute) he was appointed tutor in Latin to the emperor's son Crispus. This new appointment compelled him to follow his charge to Trier where he spent the remainder of his life. It seems very probable that his transfer to Trier did not take place until 317, when Crispus was made Caesar and sent to the city. Crispus was put to death in 326, but when Lactantius died and in what circumstances is not known. Like so many of the early Christian authors, Lacantius in all his works betrays his dependence on classical models and true to the requirements of his profession, he is polished rather than profound. He well merits the designation of the "Christian Cicero" bestowed on him by the humanists, for he exhibits many of the shortcomings as well as the graces of his master. Among the works of his pen extant, the earliest is the "De Opificio Dei", written in 303 or 304 during the Diocletian persecution, and dedicated to a former pupil, a rich Christian named Demetrianus. The apologetic principles underlying all the works of Lactantius are well set forth in this treatise, which may be considered as an introduction to his great work "The Divine Institutions" (Divinarum Institutionum Libri VII), written between 303 and 311. This the most important of all the writings of Lactantius is systematic as well as apologetic and was intended to point out the futility of pagan beliefs and to establish the reasonableness and truth of Christianity. It was the first attempt at a systematic exposition of Christian theology in Latin, and though aimed at certain pamphleteers who were aiding the persecutors by literary assaults on the Church, the work was planned on a scale sufficiently broad enough to silence all opponents. The strengths and the weakness of Lactantius are nowhere better shown than in his work. The beauty of the style, the choice and aptness of the terminology, cannot hide the author's lack of grasp of Christian principles and his almost utter ignorance of Scripture. The "dualistic and panegyrical" passages, which have been such a puzzle to students of Lactantius, are manifestly not from his pen, but from that of someone who lived close to his time, probably a rhetorician of Trier. The "Epitome Divinarium Institutionum", made by Lactantius himself at the request of a friend named Pentadius, is much more than a mere abbreviation, rather a more summary treatment of the subject dealt with in the older work. Another treatise, "De Ira Dei", directed against the Stoics and Epicureans, is supplementary to the "Divine Institutions" (II, xvii, 5) and deals with anthropomorphism in its true sense. Knowing the bent of Lactantius's mind it is not surprising that the only historical work we have from his pen, "De Mortibus Persecutorum", should have an apologetic character. In this work, we have an account of the frightful deaths of the principal persecutors of the Christians, Nero, Domitian, Decius, Valerian, Aurelian, and the contemporaries of Lactantius himself, Diocletian, Maximian, Galerius, and Maximus. This work, not withstanding the manifest bias of the author, is of prime importance as a source of the last and greatest of the persecutions, though, somewhat strangely, the style is not so perfect might be expected. The full text is found in only one manuscript, which bears the title, "Lucii Caecilii liber ad Donatum Confessorem de Mortibus Persecutorum". Many attempts have been made to show that the work was not written by Lactantius; however the coincidences of name, both of author and recipient the similarities in style and train of thought between this and other works of Lactantius, are too striking to admit of such a possibility. The chronological difficulties which Brandt thought he discovered are shown by Harnack to have no weight (Chronologie, II, 423). Of the poems attributed to Lactantius only one, besides the "Hodoeporicum", is genuine, viz., the "De Ave Phoenice", an account, in eighty-five distichs, of the fabulous eastern bird which is reborn from its own ashes every thousand years, The poem "De Resurrectione" was written by Venantius Fortunatus, and the "Passione Domini" by a medieval humanist. St. Jerome (De Vir. Ill., c. lxxx) mentions two other works, "Symposium" and "Grammaticus", which have not been preserved.
_____________________________________________
Healy, P. (1910). Lucius Caecilius Firmianus Lactantius. From The Catholic Encyclopedia. New York: Robert Appleton Company.
A Christian apologist of the fourth century. The name Firmianus has misled some authors into believing that he was an Italian from Fermo, whereas he was an African by birth and a pupil of Arnobius who taught at Sicca Veneria. An inscription found at Cirta in Numidia, which mentions a certain L. Caecilius Firminianus, has led to the conclusion in some quarters that his family belonged to that place (Harnack, "Chronologie d. altchr. Lit.", II, 416. Lactantius was born a pagan and in his early life taught rhetoric in his native place. At the request of Emperor Diocletian he became an official professor of rhetoric in Nicomedia. One of his poems (Hodoeporicum) is an account of his journey from Africa to his new home. It is probable that his conversion to Christianity did not take place until after his removal to Nicomedia. It seems clear, however, that he could not retain his position as public teacher after the publication of Diocletian's first Edict against the Christians (24 February, 303). After his dismissal it was not easy to find pupils in that Greek city who would patronize a teacher of Latin, and he was in consequence reduced to such poverty that he at times lacked the necessities of life (St. Jerome, "Chron.", ad. ann. abr. 2333). In those circumstances, he attempted to eke out a living by writing. The persecution impelled him to leave Nicomedia and from the outbreak of hostilities until perhaps 311 or 313 he had to find a home elsewhere. The friendship of the Emperor Constantine raised him from penury and though very old (extrema senectute) he was appointed tutor in Latin to the emperor's son Crispus. This new appointment compelled him to follow his charge to Trier where he spent the remainder of his life. It seems very probable that his transfer to Trier did not take place until 317, when Crispus was made Caesar and sent to the city. Crispus was put to death in 326, but when Lactantius died and in what circumstances is not known. Like so many of the early Christian authors, Lacantius in all his works betrays his dependence on classical models and true to the requirements of his profession, he is polished rather than profound. He well merits the designation of the "Christian Cicero" bestowed on him by the humanists, for he exhibits many of the shortcomings as well as the graces of his master. Among the works of his pen extant, the earliest is the "De Opificio Dei", written in 303 or 304 during the Diocletian persecution, and dedicated to a former pupil, a rich Christian named Demetrianus. The apologetic principles underlying all the works of Lactantius are well set forth in this treatise, which may be considered as an introduction to his great work "The Divine Institutions" (Divinarum Institutionum Libri VII), written between 303 and 311. This the most important of all the writings of Lactantius is systematic as well as apologetic and was intended to point out the futility of pagan beliefs and to establish the reasonableness and truth of Christianity. It was the first attempt at a systematic exposition of Christian theology in Latin, and though aimed at certain pamphleteers who were aiding the persecutors by literary assaults on the Church, the work was planned on a scale sufficiently broad enough to silence all opponents. The strengths and the weakness of Lactantius are nowhere better shown than in his work. The beauty of the style, the choice and aptness of the terminology, cannot hide the author's lack of grasp of Christian principles and his almost utter ignorance of Scripture. The "dualistic and panegyrical" passages, which have been such a puzzle to students of Lactantius, are manifestly not from his pen, but from that of someone who lived close to his time, probably a rhetorician of Trier. The "Epitome Divinarium Institutionum", made by Lactantius himself at the request of a friend named Pentadius, is much more than a mere abbreviation, rather a more summary treatment of the subject dealt with in the older work. Another treatise, "De Ira Dei", directed against the Stoics and Epicureans, is supplementary to the "Divine Institutions" (II, xvii, 5) and deals with anthropomorphism in its true sense. Knowing the bent of Lactantius's mind it is not surprising that the only historical work we have from his pen, "De Mortibus Persecutorum", should have an apologetic character. In this work, we have an account of the frightful deaths of the principal persecutors of the Christians, Nero, Domitian, Decius, Valerian, Aurelian, and the contemporaries of Lactantius himself, Diocletian, Maximian, Galerius, and Maximus. This work, not withstanding the manifest bias of the author, is of prime importance as a source of the last and greatest of the persecutions, though, somewhat strangely, the style is not so perfect might be expected. The full text is found in only one manuscript, which bears the title, "Lucii Caecilii liber ad Donatum Confessorem de Mortibus Persecutorum". Many attempts have been made to show that the work was not written by Lactantius; however the coincidences of name, both of author and recipient the similarities in style and train of thought between this and other works of Lactantius, are too striking to admit of such a possibility. The chronological difficulties which Brandt thought he discovered are shown by Harnack to have no weight (Chronologie, II, 423). Of the poems attributed to Lactantius only one, besides the "Hodoeporicum", is genuine, viz., the "De Ave Phoenice", an account, in eighty-five distichs, of the fabulous eastern bird which is reborn from its own ashes every thousand years, The poem "De Resurrectione" was written by Venantius Fortunatus, and the "Passione Domini" by a medieval humanist. St. Jerome (De Vir. Ill., c. lxxx) mentions two other works, "Symposium" and "Grammaticus", which have not been preserved.
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Healy, P. (1910). Lucius Caecilius Firmianus Lactantius. From The Catholic Encyclopedia. New York: Robert Appleton Company.
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