Divine Institutes

The Fathers of the Church #49

by Lactantius, Peter Garnsey (Translator), Anthony Bowen (Translator)

The Divine Institutes of Lactantius was a vigorous riposte to pagan criticism and persecution of Christianity, which came to a head in the "Great" Persecution of Diocletian in the early fourth century AD. This edition has been prepared with students and scholars of intellectual history in mind, but it will also appeal to those concerned with ecclesiastical history and patristics, and to anyone interested in tracing the impact of classical philosophy and literature on an early Christian thinker.

Genres: Christianity, Religion, Theology, History, Philosophy, Christian

496 pages, Paperback

First published January 1, 303

About the author

Lucius Caecilius Firmianus Lactantius was an early Christian author (c. 240 – c. 320) who became an advisor to the first Christian Roman emperor, Constantine I, guiding his religious policy as it developed,and tutor to his son.

Reviews

[Etienne OMNES · Rating 3 out of 5]

Les Instituts divins de Lactance sont une oeuvre assez ambitieuse qui vise à enterrer d'une certaine façon la philosophie/culture païenne et lancer sa civilisation vers un chemin chrétien.

Ses premiers livres -réfutation du paganisme- sont mieux écrits que ceux de son maître Arnobius, et à partir du IVe, on rentre dans un traité de philosophie éthique, dans lequel Lactance décrit et défend une éthique chrétienne sur le terrain de la philosophie seule (très peu de références aux Ecritures, pas de citation). Ce livre est un témoignage de ce que l'Eglise est devenue à la conversion de Constantin: délivrée de la menace des persécutions, elle était libre d'établir une civilisation plus juste, et ne s'en est pas privée.

Lecture intéressante, même si la densité du livre m'a perdu au 6e livre^^

[Luke Mason · Rating 4 out of 5]

I cheated :( but it's not my fault, early Christian theology is rough but very decently interesting. This was the one item on the bibliography for an essay I wrote around this stuff that I didn't read, and it turned out to be quite the most pertinent. I've 'read' it now and it's one to give much insight for where such thought sits with so much powerfully influential Christian theology down the line a century or so, writers like Jerome, Ambrose, Augustine etc. Lots of old, lots of 'new', decent fun.

[Sam Nesbitt · Rating 3 out of 5]

The Divine Institutes of Lactantius (c. 250–325) was written sometime between 300 and 317. It displays, perhaps more than any of the other patristic sources read for this assignment, both a self-conscious and subconscious appropriation of the philosophical and literary culture in which a theologian has found himself. Lactantius heavily engages classical literary and philosophical works and figures, even to the extent that he cites them more than he does the Bible. This, however, is not unintentional; Lactantius is striving to defend the Christian faith in such a way that is appealing to the elite and educated of his time. He does this not only by referring to and interacting with many classical sources, but also by the very style of his Lation: by utilizing Ciceronian Latin style, Lactantius hopes to present the Christian faith in a more refined mode as compared to some of the other apologists who wrote on a more popular level. Lactantius, however, was not self-conscious of all the influences of Greco-Roman culture and thought within his system. For example, a very strong dualism between immateriality and materiality pervades his thought, so much so that when describing creation, he posits the Orient and Occident as two antithetical metaphysical principles that frame reality and correspond to the soul and the body. Additionally, at another point he denies an embodied afterlife, instead favoring an afterlife characterized by the immortal soul. Despite these doctrinal errors, the contemporary reader of the Divine Institutes can still find much encouragement, especially in light of Lactantius’s emphasis on practical ethics and virtue. Indeed, the driving apologetic emphasis of this work is primarily on the moral dimensions of Christianity as opposed to paganism; Christian doctrine, piety, and worship all surpass that of Roman religion because it is not only true, but just and wise. The living out of the Christian life is, therefore, the supreme apologetic for the truthfulness of Christianity for Lactantius. This emphasis can be encouraging on the one hand for its ethical and practical vigor. But on the other hand, it can be quite discouraging; Lactantius’s teaching on repentance, for example, is hollow for he never grounds divine forgiveness in the person and work of Jesus Christ. “All error will be forgiven them if they correct their error with a better life” (6.24). Such a statement must be given many and major qualifications for it to be true in any Christian sense, and Lactantius fails to give those qualifications. It is difficult to discern whether this omission of abiding faith in the person and work of Christ was Lactantius’s own confusion on the subject or whether it was an intentional and strategic move in his writing for elite audiences. Given the role of sacrifice in Roman religion, along with the habitual separation between ritual and ethics, Lactantius avoids the notion of ritual sacrifice as applicable to the Christian faith. Christian sacrifice is given not with the blood of animals, but with a virtuous and worshipful life. Perhaps this apologetic emphasis has influenced Lactantius’s understanding and articulation of Christ’s atonement. Much more can be said by way of evaluation, but we can now briefly summarize the work.
The Divine Institutes is organized into seven books that address false religion, the origin of error, false philosophy, true wisdom and religion, justice, true worship, and the blessed life. The first three books are primarily devoted to the critique of Greco-Roman religion and philosophy. Lactantius displays his robust classical training in these books as he references and interacts with a plethora of authors, poets, and philosophers. The final four books focus more on positive articulations of the Christian faith, but criticism is still carried through the entire book. Lactantius is always quick to bring the claims of Christianity in reference to some aspect of his Roman context, whether that be by way of contrast or by way of affirmation, the latter often being a citation of the Sibylline oracles that corresponds to the life of Christ, for example. The major theological loci that Lactantius articulates and defends concerns creation, anthropology, the incarnation and life of Christ, morality, worship, providence, and eschatology.
It has been noted that Lactantius is a better critic of paganism and Greek philosophy than an expositor of the Christian faith, and we can agree with this evaluation. Although there are moments in which Lactantitus’s skill in rhetoric coheres with biblical truth in striking ways, his overall theology is rather rudimentary. This makes sense, however, given his historical context; Lactantius is writing prior to the major dogmatic controversies concerning the Trinity and christology. Lactantius’s Trinitarian theology is a good example of his historical setting. In one place, he says “It is not possible, therefore, for that supreme and only God to be worshiped except through the Son. He who thinks that he worships the father alone, just as he does not worship the Son, he does not even worship the Father. But he who accepts the Son and bears His name, he worships truly the Father together with the Son, because the Son is the Ambassador and Messenger and Priest of the Almighty Father. This One is the Gate of the mighty temple; He is the Way of light; He is the Leader of salvation; He is the Port of life” (4/29). A hearty amen can be given to this statement, but one will notice that the Spirit is largely omitted from the entire Divine Institutes. Of course, the actual inner workings of the Trinity are absent as well.
To take note of another unique feature of Lactantius, he is almost obsessed with the significance of humans being made physically upright, capable of looking up into the heavens as compared to the animals that walk on all fours and can only look down or forward. The physical design of humanity is a key argument for the special status given to humans as made in the image of God for Lactantius. Indeed, to worship idols is to behave like a beast and look downward upon the earth; to worship the true God is to look up into the heavens and contemplate the divine with one’s soul.
Ultimately, The Divine Institutes is a wonderful example of theology and apologetics in concrete context. Lactantius seeks to defend the faith in the moment he finds himself in with the tools and resources at his disposal. He is able to do this in a unique way by utilizing his classical training and juxtaposing true religion and worship with false religion and worship. His theology may be imperfect, sometimes on crucial matters like how the person and work of Christ functions in our salvation, but he still articulates the truth in a faithful way on other important matters. His work and service to the church of Christ is not in vain.

[w gall · Rating 3 out of 5]

Detailed in Refuting Greco/Roman philosophy/idolatry, general in explaining Christianity (with some

errors). If one is interested in a thorough refutation of pagan Greek and Roman thought and religion, there is substance here. But his presentation of Christianity is just basic, and flawed in some respects. Admittedly, I chose select chapters and skimmed them, as I learned that there was no insights into my Orthodox Christian Faith that I did not know already. Informative, but not inspirational by any means.

[Mehmet · Rating 3 out of 5]

3.5-A very interesting work, and one that is especially fun when used as a comperative to both earlier and later products of its genre. Lactantius (correctly) noted that earlier apologists (such as Tertullian and Minucius Felix) had mostly attacked classical culture while not being forthcoming with what Christianity in turn actually was. This seven book work (it is very long and frequently drags a lot) aimed to provide both. It is a triumph to that extent, as it succeeds in offering a coherent execution of that brief. His engagement with Cicero’s political and ethical work for example is very interesting and noteworthy, while his attempted elucidation of a Christian social ethic is also notable. The issue however, which is not really Lactantius’s fault, is that both before and after it, much more “readable” works had been made. In terms of earlier apology for example, Tertullian it is true doesn’t offer much in terms of actual Christian doctrine, but his pugnacious and aggressive writing makes him immensely readable and a joy. Lactantius sticks much closer to conventional practice, which makes his drift easier to understand, but much less exciting. In terms of the dual synthesis, Augustine basically fullfilled that project with such overwhelming success in the City of God that Lactantius seems rather less revolutionary. One can hardly blame anyone however for not matching up to Augustine, especially Lactantius, as he was critical in providing the building blocks for Augustine’s own work. I am intent on reading the On the Deaths of the Persecutors next.

[Henry · Rating 3 out of 5]

This is an important book in the history of Christian theology, when an important convert to the faith tries to teach the faith to Constantine and his son. Lactantius is not always clear, his arguments are not always sounds, and there are elements of what he believed which have been rejected by the Christian faith. The work, likewise, can be difficult to read, because of its length. But despite all of this, it is worthwhile, and it certainly presents an important work of moral theology, where behind Lactantius' words lies a strong criticism of the Roman Empire and its ideals.