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Arnobius
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Introductory Notice to Arnobius.
[3774] Lit., “have begun to leave.”
[3775] The ms. and first three edd., read vobis—“you,” corrected nobis, as above, by Ursinus.
[3776] So the ms.; but most edd., following the Brussels transcript, read dominum—“Lord.”
[3777] Utis omitted in the ms., first four edd., and Hild.
[3778] So LB., reading p-uncta for the ms. c-uncta.
[3779] So the ms., Hild., and Oehler, reading imman-ior; LB., from the margin of Ursinus, major—“greater;” the rest, inanior—“more foolish.”
[3780] The difficulty felt by Arnobius as to the origin of evil perplexed others also; and, as Elmenhorst has observed, some of the Fathers attempted to get rid of it by a distinction between the evil of guilt and of punishment,—God being author of the latter, the devil of the former (Tertullian, adv. Marcionem, ii. 14). It would have been simpler and truer to have distinguished deeds, which can be done only if God will, from wickedness, which is in the sinful purpose of man’s heart.
[3781] i.e., ills.
[3782] Lit., “with all the ages, in steady continuance.”
[3783] The ms., followed by Oehler alone, reads ducetis—“and you will think;” while all the other edd. read, as above, ducentes.
[3784] Here, too, there has been much unnecessary labour. These words—per voluntatem—as they immediately follow sine deo dicere nihil fieri—“to say that without God nothing is made”—were connected with the preceding clause. To get rid of the nonsense thus created, LB. emended dei…voluntate—“without God’s will;” while Heraldus regards them as an explanation of sine deo, and therefore interprets the sentence much as LB. Orelli gets rid of the difficulty by calling them a gloss, and bracketing them. They are, however, perfectly in place, as will be seen above.
[3785] Pl.
[3786] It would not be easy to understand why Orelli omitted these words, if we did not know that they had been accidentally omitted by Oberthür also.
[3787] Lit., “that apart from these it is pernicious.”
[3788] It must be observed that this sentence is very closely connected with the last words of the preceding chapter, or the meaning may be obscured. The connection may be shown thus: This one thing—that God is author of no evil—we are assured of; but as for all other questions, we neither know, nor care to know, about them.
[3789] This seems the most natural arrangement; but the edd. punctuate thus: “have been connected and associated with us for that which we desire.” The last part of the sentence is decidedly obscure; but the meaning may perhaps be, that the circumstances of man’s life which absorb so much attention and cause such strife, have no bearing, after all, upon his salvation.
[3790] So the ms., reading labefactare dissolvere; the latter word, however, being marked as spurious.
[3791] Lit., “pure.”
[3792] Lit., “hidden and enwrapt in darkness of nature,” abdita et caligine involuta naturæ,—the reading of all edd. except Hild. and Oehler, who follow the ms. abditæ cal.—“enwrapt in darkness of hidden nature.”
[3793] This has been supposed to refer to Heraclitus, as quoted by Clem. Alex., Stromata, v. p. 469 B., where his words are, “Neither God nor man made the world; but there was always, and is, and will be, an undying flame laying hold of its limits, and destroying them;” on which cf. p. 437. n. 8, supra. Here, of course, fire does not mean that perceived by the senses, but a subtle, all-penetrating energy.
[3794] Cf. ch. 52, p. 453.
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