Mobile versionBut that is not a sacrifice which is extorted from a person against his will. For unless it is offered spontaneously, and from the soul, it is a curse; when men sacrifice, compelled by proscription, by injuries, by prison, by tortures. If they are gods who are worshipped in this manner, if for this reason only, they ought not to be worshipped, because they wish to be worshipped in this manner: they are doubtless worthy of the detestation of men, since libations are made to them with tears, with groaning, and with blood flowing from all the limbs.
But we, on the contrary, do not require that any one should be compelled, whether he is willing or unwilling, to worship our God, who is the God of all men; nor are we angry if any one does not worship Him. For we trust in the majesty of Him who has power to avenge contempt shown towards Himself, as also He has power to avenge the calamities and injuries inflicted on His servants. And therefore, when we suffer such impious things, we do not resist even in word; but we remit vengeance to God, not as they act who would have it appear that they are defenders of their gods, and rage without restraint against those who do not worship them. From which it may be understood how it is not good to worship their gods, since men ought to have been led to that which is good by good, and not by evil; but because this is evil, even its office is destitute of good. But they who destroy religious systems must be punished. Have we destroyed them in a worse manner than the nation of the Egyptians, who worship the most disgraceful figures of beasts and cattle, and adore as gods some things which it is even shameful to speak of? Have we done worse than those same who, when they say that they worship the gods, yet publicly and shamefully deride them?— for they even allow pantomimic representations of them to be acted with laughter and pleasure. What kind of a religion is this, or how great must that majesty be considered, which is adored in temples and mocked in theatres? And they who have done these things do not suffer the vengeance of the injured deity, but even go away honoured and praised. Do we destroy them in a worse manner than certain philosophers, who say that there are no gods at all, but that all things are spontaneously produced, and that all things which are done happen by chance? Do we destroy them in a worse manner than the Epicureans, who admit the existence of gods, but deny that they regard anything, and say that they are neither angry nor are influenced by favour? By which words they plainly persuade men that they are not to be worshipped at all, inasmuch as they neither regard their worshippers, nor are angry with those who do not worship them. Moreover, when they argue against fears, they endeavour to effect nothing else than that no one should fear the gods. And yet these things are willingly heard by men, and discussed with impunity.
- Lactantius, Divine Institutes, 5, 21.
But that is not a sacrifice which is extorted from a person against his will. For unless it is...
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But that is not a sacrifice which is extorted from a person against his will. For unless it is offered spontaneously, and from the soul, it is a curse; when men sacrifice, compelled by proscription, by injuries, by prison, by tortures. If they are gods who are worshipped in this manner, if for this reason only, they ought not to be worshipped, because they wish to be worshipped in this manner: they are doubtless worthy of the detestation of men, since libations are made to them with tears, with groaning, and with blood flowing from all the limbs.
But we, on the contrary, do not require that any one should be compelled, whether he is willing or unwilling, to worship our God, who is the God of all men; nor are we angry if any one does not worship Him. For we trust in the majesty of Him who has power to avenge contempt shown towards Himself, as also He has power to avenge the calamities and injuries inflicted on His servants. And therefore, when we suffer such impious things, we do not resist even in word; but we remit vengeance to God, not as they act who would have it appear that they are defenders of their gods, and rage without restraint against those who do not worship them. From which it may be understood how it is not good to worship their gods, since men ought to have been led to that which is good by good, and not by evil; but because this is evil, even its office is destitute of good. But they who destroy religious systems must be punished. Have we destroyed them in a worse manner than the nation of the Egyptians, who worship the most disgraceful figures of beasts and cattle, and adore as gods some things which it is even shameful to speak of? Have we done worse than those same who, when they say that they worship the gods, yet publicly and shamefully deride them?— for they even allow pantomimic representations of them to be acted with laughter and pleasure. What kind of a religion is this, or how great must that majesty be considered, which is adored in temples and mocked in theatres? And they who have done these things do not suffer the vengeance of the injured deity, but even go away honoured and praised. Do we destroy them in a worse manner than certain philosophers, who say that there are no gods at all, but that all things are spontaneously produced, and that all things which are done happen by chance? Do we destroy them in a worse manner than the Epicureans, who admit the existence of gods, but deny that they regard anything, and say that they are neither angry nor are influenced by favour? By which words they plainly persuade men that they are not to be worshipped at all, inasmuch as they neither regard their worshippers, nor are angry with those who do not worship them. Moreover, when they argue against fears, they endeavour to effect nothing else than that no one should fear the gods. And yet these things are willingly heard by men, and discussed with impunity.
- Lactantius, Divine Institutes, 5, 21.