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| Lucius Caecilius Firmianus Lactantius On the anger of God IntraText - Concordances (Hapax - words occurring once) |
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1001 18| quiet mind despises and refuses, unless anger shall have
1002 10| thinks these things worthy of refutation, should appear no less to
1003 10| such arrangement and such regularity in preserving the settled
1004 16| overpowered, and audacity alone reign, so that no one can at length
1005 13| at the same time knows to reject and avoid the things which
1006 19| despised, that virtue is rejected, and pleasure made the object
1007 13| which they may have the rejection of evil things and the choice
1008 13| good for usefulness, but rejects the evil for safety. Therefore,
1009 22| and Fenestella. All these relate that the Erythraean Sibyl
1010 23| united in a most blissful relationship with God. Let impiety and
1011 16| commit perjury, neither spare relatives nor parents, neglect the
1012 7 | smooth their forehead, relax their eyes to sportiveness.
1013 19| against Him, as it were, in reliance upon His integrity. If He
1014 23| Jupiter by Ovid: --~"He remembers also that it is fated that
1015 4 | writings to everlasting remembrance; but he erred through ignorance
1016 23| deadly pleasures do not render a man happy; nor does opulence,
1017 21| and he who ceases to sin renders the anger of God mortal.
1018 8 | nothing good on any one, if He repays the obedience of His worshipper
1019 16| with continual prayers and repeated vows offer gifts and sacrifices,
1020 16| believing that He is able to repel injuries from them. He has
1021 13| the truth, most foolishly repelled this. For they say that
1022 10| all the parts and members repels the idea of accident and
1023 5 | punishes the bad one with reproaches, with stripes, with nakedness,
1024 23| RESPECTING IT; AND, MOREOVER, A REPROOF AND EXHORTATION.~But because
1025 2 | bodies. But we have already reproved their ignorance in the second
1026 18| or avoids the trouble of reproving them, which a tranquil spirit
1027 9 | see what can be said more repugnant to the truth. For if there
1028 13| that a remedy should be required against it drawn from itself?
1029 10| the nature of the subject requires. First of all, with respect
1030 17| anger is the desire of requiting pain." This is the unjust
1031 10| minute atoms? Does it not resemble a prodigy, that there should
1032 19| virtue of the soul shall have resisted the desires, and suppressed
1033 6 | there remains that one last resource, in which alone the truth
1034 5 | rather than to injure, to restore to life rather than to kill,
1035 22| Capitol, which had then been restored under the care of Quintus
1036 20| He is most patient, and restrains His anger. For because there
1037 20| disinherited persons live without restraint, and they who are under
1038 12| wisdom nor justice can be retained: wisdom, because the understanding
1039 8 | is, let Him depart anti retire, since He is able to profit
1040 10| length being resolved, and returning to their own nature. Therefore,
1041 1 | alone is able to know and to reveal secret things. But the philosophers,
1042 13| seethed and heated, becomes ripened. The moon also, which governs
1043 5 | hating of the wicked has its rise from the love of the good.
1044 20| his death and last funeral rites," ~as the not inelegant
1045 13| and for baths; he uses rivers for irrigating the fields,
1046 9 | the school of Plato like rivulets into different directions,
1047 16| as it were, by a common robbery. But now, since the wicked
1048 11| call theologi, and also Roman writers following and imitating
1049 23| written the fates of the Romans are kept secret; but the
1050 22| Sibyl might be conveyed to Rome, and that the consuls Curio
1051 18| he had found everything ruined on his estate, rebuking
1052 11| cannot therefore be many rulers in this world, nor many
1053 10| there is no providence which rules, no God who administers,
1054 19| supplied, and better, and safer. If He is the Father and
1055 17| things, until the limbs are satiated, and receive vigour from
1056 21| place after a fault for satisfaction or kind feeling, though
1057 12| kind. What will be more savage, what more unmerciful, than
1058 5 | rather than to kill, to save rather than to destroy,
1059 11| that there is but one God, saying that there is an incorporeal
1060 1 | seen with the eyes, and is scarcely distinguished by the mind;
1061 13| OF THE WORLD AND OF THE SEASONS.~If any one considers the
1062 23| temple, to whose divinity the secrets of the heart are open, we
1063 8 | public life may be more secure, how can religion itself
1064 2 | nor becomes angry, but in security and quietness enjoys the
1065 17| that he ought to be of a sedate mind when he sentences the
1066 23| things, or, intent upon seeking temporal goods, to turn
1067 13| is in moist places, being seethed and heated, becomes ripened.
1068 23| reformation of conduct and self-improvement, added these things :--~"
1069 18| impetuosity of his fury. This self-restraint is glorious, by which any
1070 22| ambassadors were sent by the senate to Erythrae, that the verses
1071 7 | when they are angry, they send forth a sound resembling
1072 10| compressed into cloud, and sends down great rains. Where,
1073 17| their definitions, which Seneca enumerated in the books
1074 18| evil things, as they employ sensual desire for the purposes
1075 17| of a sedate mind when he sentences the guilty to punishment,
1076 9 | and on account of this sentiment was called atheist; also
1077 7 | accustomed to be done by the separate tribes of animals. But if,
1078 8 | wisdom, by which we are separated from the brutes, and of
1079 5 | be injured; so that that serene and holy majesty is excited,
1080 13| in mice, in beetles, in serpents, which are troublesome and
1081 17| God, because it is both serviceable for the affairs of men,
1082 5 | words, and honours him and sets him over his house and household,
1083 10| regularity in preserving the settled orders and times, could
1084 10| require seed before they can severally be born, and be brought
1085 15| that another and different sex should be made, by union
1086 2 | stedfastness. We see those shaken off from the first step,
1087 23| race of men, their life and shameless race, it is befitting that
1088 5 | widespread injury through anger, sheds blood, overthrows cities,
1089 15| that the good also might shine forth, since, as I have
1090 13| by the brightness of her shining illumines the nights obscure
1091 11| nor many pilots in one ship, nor many leaders in one
1092 13| also afford guidance to ships, that they may not wander
1093 13| arrives at the harbour of the shore at which he aims. Clouds
1094 23| many. For pleasure is as shortlived as the body to which it
1095 13| grain may be watered with showers, that the vines may abound
1096 16| there is also contained a showing of kindness. Therefore the
1097 16| angry, will have it that He shows kindness, because this,
1098 10| spoke those things which no sick man could have uttered in
1099 2 | because every affection is a sign of weakness, which has no
1100 7 | nevertheless may appear to be similar. Speech is peculiar to man;
1101 20| excite to the commission of sin--age, intemperance, want,
1102 18| They consider this to be a singular example of forbearance;
1103 19| why not more so with the sinner, who has despised the law
1104 5 | others to keep them from sinning, and the former to conciliate
1105 17| sufficient reply in the sixth book of the Institutions.
1106 10| therefore others of greater size. How, then, are they indivisible?
1107 17| death by a slave, his wife slain and his house set on fire,
1108 16| their lusts, harass with slaughters, practise fraud, plunder,
1109 10| the inquiry is respecting small matters. Even the world
1110 10| sight, of hearing, and of smelling, and the wonderful uses
1111 23| which is defiled not by smoke or dust, but by evil thoughts
1112 23| allayed, by which human societies and the divine union of
1113 10| says something. If they are soft s and round, it is plain
1114 13| warmth and light, and of softening his food, and for the working
1115 23| some time, God no longer soothing His anger,~but increasing
1116 2 | that the truth, which is sought for, must necessarily be
1117 23| nourishes us with innumerable re sources: it is He who sustains us,
1118 13| departure farther towards the south, at another time by his
1119 10| which we daily handle and sow. Why does a corn-field arise
1120 13| winds, that the fields of sown grain may be watered with
1121 17| injures an innocent man, or spares an injurious person that
1122 8 | overthrown if we believe Epicurus speaking thus:--~"For the nature
1123 14| the Laws, since he thus speaks: "But of all things concerning
1124 5 | Those things are spoken speciously and in a popular manner,
1125 14| priest of a divine temple, a spectator of His works and of heavenly
1126 7 | forehead, relax their eyes to sportiveness. What is so peculiar to
1127 7 | gestures with a view to sports, hang down their ears, contract
1128 5 | stained now with redness spread over it, now with white
1129 13| working of iron; he uses springs for drinking, and for baths;
1130 5 | countenance is alternately stained now with redness spread
1131 23| themselves with indelible stains. Accordingly it is befitting
1132 5 | countenance trembles, the tongue stammers, the teeth chatter, the
1133 15| to rejoice; nor does He stand in need of succession, since
1134 11| angry with any one, nor stands in need of any worship.
1135 9 | books of his in which these statements were contained. But there
1136 21| low, and those of moderate station, and great kings do in their
1137 10| divine providence? If a statue, the resemblance of man,
1138 10| did not make columns and statues? But ought not atoms to
1139 2 | firmly planted with unshaken stedfastness. We see those shaken off
1140 | still
1141 22| much greater reward, but stirring up anger and rage against
1142 11| member of the frame,~And stirs the mighty whole," ~it is
1143 7 | their gains as a common stock." ~It would be a long task
1144 10| by nature, but hold, as Straton does, that nature has in
1145 16| unless he who excels in strength. Thus all the earth will
1146 21| it is lasting, enmity is strengthened to lasting destruction.
1147 20| or master live in a more strict and frugal manner. For virtue
1148 15| violence should arise which may strike, despoil, lacerate, dash
1149 5 | one with reproaches, with stripes, with nakedness, with hunger,
1150 16| up His name with praises, striving to gain His favour by just
1151 8 | exempt from all dangers, strong in its own resources, not
1152 10| assuredly is greater, and stronger, and wiser than man." But
1153 13| since~"By night the light stubble, by night~The dry meadows
1154 17| rather a kind of insensible stupor. But it is easy to endure
1155 23| understand that no one can be subdued to the command of another
1156 15| affection of fear has a subject-matter in man, but it has none
1157 7 | rule; the other animals are subjected to him. But the worship
1158 13| might bring all things into subjection to his own authority and
1159 12| again return to the former subjects, that, as we have taught
1160 23| presence? For if no one submits to the service of another
1161 15| also we are composed of two substances equally opposed to one another --
1162 5 | it is absurd to wish to subvert that which is certain by
1163 10| they were wise; what great success in falsehood was it, that
1164 20| the guilty, and does not suffer them to proceed further,
1165 13| and able, which alone is suitable to God, from what source
1166 2 | for any one to reach the summit. For when the eyes are darkened
1167 11| could not have been many suns in heaven, as there are
1168 12| than man, if, the fear of a superior being taken away, he shall
1169 18| equals, or even with their superiors. Hence they daily rush to
1170 11| and false, because it is supported by no reason, is easily
1171 5 | Stoics and some others are supposed to have entertained much
1172 15| passion, to which, from sure and manifest causes, man
1173 10| anything -- either the hard surface s of marble or a plate of
1174 20| done this, no one would survive. For there is no one who
1175 10| the gods would still be suspended through the midst of empty
1176 23| re sources: it is He who sustains us, we dwell in His house,
1177 11| nor many queens in one swarm. But there could not have
1178 19| attraction of pleasure is sweet, great numbers are overcome
1179 10| that there is no edge of a sword so flue that they can be
1180 14| so He formed man himself t on His own account, as it
1181 5 | removed from all earthly taint, should conciliate the whole
1182 23| is lighted not by blazing tapers? but by the brightness and
1183 18| sins is faulty. Archytas of Tarentum is praised, who, when he
1184 23| and whom the recesses of Tartarus and the demons dread."~If
1185 13| infants, who as yet have no taste, it is plain that each will
1186 21| is plain that He did not tear up anger by the roots, but
1187 5 | the tongue stammers, the teeth chatter, the countenance
1188 15| they who are of a joyful temperament are less affected with grief.
1189 20| being wicked, have become temperate! How many who were in early
1190 5 | of any one, as a violent tempest it excites such waves that
1191 23| or, intent upon seeking temporal goods, to turn aside from
1192 1 | because it is very great, and tends to overthrow the condition
1193 9 | banished him from their territories, and burnt in a public assembly
1194 23| The same Sibyl, however, testifying that He was appeased by
1195 10| those who might believe them--as Democritus, who was his
1196 11| of Greece, whom they call theologi, and also Roman writers
1197 1 | knew nothing, except one thing--that he knew nothing. For
1198 17| of bitterness and malice, thinking that He ought to be called
1199 5 | nakedness, with hunger, with thirst, with fetters: so that the
1200 10| and are carried hither and thither, just as we see little particles
1201 10| the exception of two or three vain calumniators, it is
1202 | throughout
1203 2 | false religions, and to throw aside the impious worship
1204 16| the life of man will be thrown into confusion, and the
1205 15| liable to anger are less timid, and they who are of a joyful
1206 11| both felt and taught in the Timoeus, whose majesty he declares
1207 19| for Him, as Aristides, and Timon, and others of the philosophers,
1208 11| governments, exploits, deaths, and tombs of all of them. And Tullius,
1209 4 | the affection of anger, he took away from Him beneficence
1210 20| punish the dead with eternal torments. Nay, he says, if God is
1211 10| is able to be cut off and torn away, will be able both
1212 3 | but to the office of the torturer and executioner. But whereas
1213 10| if a light vapour shall touch anything -- either the hard
1214 13| taken away; and that no traces of virtue remain in man,
1215 18| to monstrous deeds; hence tragedies often arise. Therefore Archytas
1216 23| prating of the philosophers, train himself to the contempt
1217 23| despise frail things, should trample upon earthly things, and
1218 18| reproving them, which a tranquil spirit and a quiet mind
1219 17| just which awards to the transgressor his due, and if the judge
1220 7 | these which happens to a traveller ignorant of the way, and
1221 10| lest he should appear to tread in the footsteps of others;
1222 23| deride him? Who will not treat him with injury? Thus he
1223 10| the herb, why cannot the tree or grain, arise or be increased
1224 23| system of the universe, tremble at His presence? For if
1225 1 | he testified even on his trial (as is related by Plato)
1226 7 | be done by the separate tribes of animals. But if, in the
1227 9 | then? Shall we refute those trifling and inactive philosophers
1228 11| of many arts, was called Trismegistus; and he was far more ancient
1229 20| which he ought to have trodden upon, that is, things made
1230 13| in serpents, which are troublesome and pernicious to man? Is
1231 23| discords be removed; let turbulent and deadly dissensions be
1232 20| and bent downward, who, turning away from the sight of heaven
1233 6 | for this is the sum and turning-point on which the whole of piety
1234 4 | inactive, being at rest and un-moveable? if He is deaf to those
1235 13| always to be infants and unacquainted with affairs? But if you
1236 4 | appeared to him to be true and unassailable, he was unable to refuse
1237 5 | is certain by means of an uncertainty, since it is easier to confirm
1238 7 | indeed, their voices appear uncouth, as ours perhaps do to them;
1239 7 | wisdom, so that he alone understands religion; and this is the
1240 5 | destroy, and innocence is not undeservedly numbered among the virtues,--
1241 5 | it had been certain and undoubted that God is not liable to
1242 13| its ceaseless courses and unequal intervals, completes its
1243 17| think that you have been unfairly injured. Some have thus
1244 22| and His anger against the ungodly. And their testimony is
1245 4 | subject to anger is plainly uninfluenced by kindness, which is the
1246 11| whole of nature agree in unity.But if the world~"Is nourished
1247 13| discovered many things which were unknown in former ages. What utility,
1248 22| these things: --~"Avoid unlawful services, and serve the
1249 13| taken away, and will be unnecessary for man. For if only good
1250 18| slight offence, and should be unpunished on account of a very great
1251 18| is moved, and yet through unseasonable leniency grants pardon more
1252 2 | are firmly planted with unshaken stedfastness. We see those
1253 16| beneficence, and nothing so unsuited to His character as to be
1254 | until
1255 10| since they leave no position untried? For concerning Nature,
1256 7 | or human nature should be unwise, since all living creatures,
1257 8 | that they may live more uprightly and innocently. This is
1258 11| because the truth cannot be uprooted from human perceptions:
1259 | used
1260 7 | in every affection they utter distinct expressions of
1261 10| which no sick man could have uttered in his ravings, or one asleep
1262 5 | V. THE OPINION OF THE STOICS
1263 23| anger, if you all practise valuable piety in your minds."~Then
1264 22| Erythraean; of our writers, Varro and Fenestella. All these
1265 10| and are governed. For so vast a system of things? such
1266 3 | For if this is so, that venerable majesty will now be drawn
1267 3 | one has ever existed who ventured to assert this, because
1268 10| and there is no one who ventures to prefer the opinion of
1269 6 | VI. THAT GOD IS ANGRY.~These
1270 13| the north, he causes the vicissitudes of winter and summer, so
1271 21| appeased not by incense or a victim, not by costly offerings,
1272 12| that our actions should be viewed by God, pertains not only
1273 2 | whom they are ignorant. But viewing with admiration the elements
1274 7 | VII. OF MAN, AND THE BRUTE ANIMALS,
1275 8 | VIII. OF RELIGION.~But religion
1276 13| watered with showers, that the vines may abound with produce,
1277 13| the hills for planting vineyards, the mountains for the use
1278 13| evil. They say that the viper, when burnt and reduced
1279 17| of motion by a variety of visions, and calls itself away from
1280 17| be called injurious who visits the injurious with punishment.
1281 11| through all nature, gives vital perception to all living
1282 23| as we purpose to do. The volumes, indeed, of the Cumaean
1283 7 | ignorant, --namely, that he wanders about, while he is ashamed
1284 13| fields of sown grain may be watered with showers, that the vines
1285 5 | tempest it excites such waves that it changes the condition
1286 10| If you shall breathe upon wax, or if a light vapour shall
1287 1 | accustomed to be attacked in many ways by those who have neither
1288 4 | subject to affections is weak, it follows that there is
1289 23| if we have a supply of wealth and resources, let it not
1290 15| our nature yields? Let us weigh the divine necessity; for
1291 10| arguments, which might have weighed against himself. For he
1292 22| Authors of great number and weight have made mention of the
1293 4 | character of a wise and weighty man. But if he understood
1294 23| person, but bestowed on the welfare of many. For pleasure is
1295 9 | same opinion as those who went before them. Afterwards
1296 7 | on account of his wisdom. Wherefore if reason, if the force
1297 5 | spread over it, now with white paleness. But if anger is
1298 12| our desires, we shall live wickedly and impiously. Therefore,
1299 5 | authority and power, inflicts widespread injury through anger, sheds
1300 17| to death by a slave, his wife slain and his house set
1301 10| rays and light through a window. From these there arise
1302 13| attracted by the breath of the winds, that the fields of sown
1303 10| greater, and stronger, and wiser than man." But man cannot
1304 7 | brutes themselves, who, wishing to give themselves up to
1305 8 | repose, far removed and withdrawn from our concerns; since,
1306 | within
1307 14| matter Marcus Tullius is a witness in his books respecting
1308 17| power, as slaves, children, wives, and pupils; for when we
1309 11| life? And not only men, but women also. And this, both the
1310 10| which has no mind, it is no wonder that it forgot to do these
1311 13| softening his food, and for the working of iron; he uses springs
1312 15| the divine institution to worse things, so that, though
1313 11| doubt, all those who are worshipped as gods were men, and were
1314 18| fault of his bailiff, said, "Wretch, I would have beaten you
1315 23| Cumaean Sibyl, in which are written the fates of the Romans
1316 23| burnt, and the curiously wrought framework of the world be
1317 10| X. OF THE ORIGIN OF THE WORLD,
1318 11| those seven wise men. In Xenophon, Socrates, as he discourses,
1319 11| XI. OF GOD, AND THAT THE ONE
1320 12| XII. OF RELIGION AND THE FEAR
1321 13| XIII. OF THE ADVANTAGE AND USE
1322 14| XIV. WHY GOD MADE MAN.~It follows
1323 19| XIX. OF THE SOUL AND BODY, AND
1324 15| XV. WHENCE SINS EXTENDED TO
1325 16| XVI. OF GOD, AND HIS ANGER AND
1326 17| XVII. OF GOD, HIS CARE AND ANGER.~
1327 18| XVIII. OF THE PUNISHMENT OF FAULTS,
1328 20| XX. OF OFFENCES, AND THE MERCY
1329 21| XXI. OF THE ANGER OF GOD AND
1330 22| XXII. OF SINS, AND THE VERSES
1331 23| XXIII. OF THE ANGER OF GOD AND
1332 | ye
1333 13| of changes throughout the year, that nothing may at any
1334 15| humanity, to which our nature yields? Let us weigh the divine
1335 | your
1336 | yourself
1337 | yourselves