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Lactantius
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Introductory Notice To Lactantius.
[874] Superstites, et superstitiosi.
[875] [Here the famous passage should be given with accurate reference to its place, as much of its force vanishes in translation. Cicero’s etymology is thus given: “Qui autem omnia quæ ad cultum deorum pertinerent, diligentes retractarent et tamquam relegerent sunt dicti religiosi, ex relegendo, ut elegantes ex eligendo, tamquam a diligendo diligentes, ex intelligendo intelligentes.”—De Nat. Deor., lib. ii. cap. 28.]
[876] Demerentur, “they lay under an obligation.”
[877] Criminis est.
[878] Vitiosum.
[879] [This seems very loose language when compared with Matt. vi. 9 and 1 Cor. xi. 1, 2. The whole epistle shows the how and the what to be important in worship, and that the Apostle had prescribed certain laws about these.]
[880] [See note 4, supra.]
[881] [Lactantius has generally been sustained by Christian criticism in the censures thus passed upon Cicero, and in making the word religio out of religare His own words are desirable here, to be compared with those which he endeavors to refute (note 4, supra): “Diximus nomen religionis a vinculo pietatis esse deductum, quod hominem sibi Deus religarit,” etc.; i.e., it binds again what was loosed.]
[882] Lucret., i. 931.
[883] Religionum.
[884] i.e., those worshipped in public temples, and with public sacrifices, as opposed to the household gods of a family, and ancient as opposed to those newly received as gods.
[885] Virg., Æneid, viii. 187.
Chap. XXIX.—Of the Christian Religion, and of the Union of Jesus with the Father.
[886] [i.e., the Everlasting Father implies the Everlasting Son.]
[887] Ille, i.e., the Father.
[888] Hic, i.e., the Son.
[889] Thus, Heb. i. 3, the Son is described as the effulgence of the Father’s glory: ἀπαύγασμα τη̑ς δόξης αὐψου̑.
[890] In manu patris. Among the Romans the father had the power of life and death over his children.
[891] [Mundus una Dei domus. World here = universe. See vol. ii. p. 136, note 2, this series.]
[892] Ch. xiii.
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