Afleveringen
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This episode contains The Testaments of the Twelve Patriarchs, the first in a series of imaginative and creative works. It is impossible to identify the author or date of this writing with any certainty, but it represents something that may have been in the popular imagination of Christians in the Early Church period. This genre is similar to the modern-day video series âThe Chosen,â as they both represent imaginative retellings of real stories with the theological worldview of the author underpinning the narrative.
The Testaments of the Twelve Patriarchs is a creative retelling of the dying words of each of the sons of Israel. Historians are unclear as to when this was written, but it appears to have reached a final form some time during the Early Church period. The work uses the characters of the 12 sons of Jacob as a means to teach virtue and foretell the coming Christ. Both of these aims are consistent with many of the other writings produced by Christians in this period, which seek to demonstrate how Christ was predicted by the Hebrew scriptures and call believers to an upright, pure, and virtuous life as a response to faith in Christ.
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This episode contains two of the earliest Christian apologies from Aristides and Melito.
The Apology of Aristides may be the oldest surviving defense of Christianity recorded outside the Bible. For a long time, one of the only known references to this work was a quote from Eusebius in the fourth century, where he described Aristides as follows:
âAristides also, a man faithfully devoted to the religion we profess, like Quadratus, has left to posterity a defense of the faith, addressed to Hadrian. This work is also preserved by a great number, even to the present day.â
Eusebius further recounts that this apology was presented to Emperor Hadrian in Athens around AD 125, that Aristides was a philosopher, and that because of his defense, along with that of Quadratus, which has been lost, the Emperor forbade the government to punish Christians without investigation and trial.
The text itself has a rather interesting history. It was known to Eusebius and Jerome, but became lost to most of the Church until 1878, when an Armenian Monk at the Mechitarite convent of Saint Lazarus at Venice published a copy that had been translated into Armenian centuries before. In 1889, a Syriac translation was found in the Convent of St. Catharine on Mount Sinai, confirming the previous publication. As a result of the dedicated work of Christian scholars maintaining and preserving these critical writings we can still be encouraged by the faith of Aristides well over a thousand years after his death.
In his apology, Aristides classifies different religions and explains how the Chaldeans, Egyptians, Greeks, and Jews are all misguided. He ends with a declaration of the Christian faith which focuses on Christâs saving work and the virtuous deeds that Christians ought to perform in response. When read in the context of other apologies in this collection, the Apology of Aristides is nothing unique. However, by virtue of this being one of the first Apologies, and, according to Jerome the template used by Justin Martyr, there is a good chance that is because Aristidesâ work helped to define the genre.
The second apology presented here is from Melito, who wrote around AD 170. He was Bishop of the Church in Sardis and likely knew Polycarp and Irenaeus. While few of his writings remain, he was profoundly influential on the likes of Tertullian and later Jerome for his work in defining the Old Testament Canon of Scripture. He was ultimately martyred, likely by the Emperor Marcus Aurelius, around 177.
The Apology itself is a discourse that he gave in front of Antoninus Caesar and represents an example of how the Early Church called nonbelievers to faith. It follows a familiar pattern, beginning with a rejection of the religious and moral norms of the day. Melito then introduces Christ as the supreme being who is greater than all gods and philosophies. Finally, he ends with an individual call to live a moral and upright life as we wait in faith to inherit the eternal salvation offered in Christ. While later texts, like Lactantiusâ Divine Institutes, are more thorough, Melitoâs Apology remains a simple and honest call to faith directed to one of the most powerful men in the world.
If you would like to read more of the writings of the Early Christian Fathers, please visit ccel.org to view the full collection.
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Zijn er afleveringen die ontbreken?
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Irenaeus was a disciple of Polycarp, placing him two generations from the apostles. He lived between AD 120 and 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled âAgainst Heresies.â
This episode contains a work by Irenaeus, the âDemonstration of the Apostolic Preaching,â which may be the best, concise summary of the Christian faith from the Early Church period covered so far in this podcast. The work is a letter to one âbeloved Marcianus,â to whom Irenaeus provides a manual of essentials of the Christian faith. He echoes the Didacheâs characterization of the two ways of life but spends much of the letter tracing out the grand narrative of redemption through the Scriptures, following the now-familiar pattern of creation, fall, preparation, redemption, and restoration that characterizes modern Gospel presentations. Moreover, he characterizes Christianity, and all of creation, as driven and underlaid by the persons and nature of the Trinity.
Part of Irenaeusâ intent is to demonstrate that the actions of Christ and the preaching of the Apostles are indeed consistent with the prophecies and promises of the Old Testament. In making his case, Irenaeus draws upon a substantial amount of scripture and leans heavily on passages quoted by Paul and included in Hebrews alongside many that Iâve encountered in the work by modern-day commentators and preachers.
Most significantly, perhaps, is the fact that Irenaeus frames Christâs appearance as a continuation of the Old Testament promises. His characterization of Godâs interactions with humanity is broadly in line with the idea of Covenant Theology. Irenaeusâ survey of scripture highlights the significance of the covenants that God makes with Noah, Abraham, Moses, and David. He demonstrates how these promises are alive and active, ultimately fulfilled in the coming of Christ. As a result, I find Irenaeus' work encouraging as it shows how many Churches today follow in this same tradition, faithfully teaching what the Apostles communicated to the Churches.
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The Didache, also known as the âTeaching of the Twelve Apostles,â represents one of the oldest Christian documents outside of the Bible, having likely been written some time in the first century, possibly as early as 50 AD. While short, this work is structured in three sections; a description of how Christians ought to act, regulations on Baptism and Communion, and general principles for Church organization. It is a beautiful text that provides insight into how the Early Church functioned and the traditions handed down by the Apostles that did not get codified in Scripture.
Additionally, the characterization of the Christian walk as choosing to follow the âway of lifeâ over the âway of deathâ is an image that finds deep roots in the symbolism of the Bible, from the two trees in the Garden of Eden, the ways of Wisdom and Folly in Proverbs, and the fight between the spirit and the flesh that dominates Paulâs writings. While the description of what Christians ought to do in the Didache is fairly brief, it is a beautiful summary of one of the main themes of Scripture.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
This episode contains the last two works by this author presented here. In the first, a letter addressed to Donatus, Lactantius refutes the idea that God is an impassible, immutable being incapable of emotion or expressing anger or emotions, a concept which is rooted in philosophy rather than scripture. His argument largely mirrors those presented in the Divine Institutes, finding that man is evil and must follow the true religion, as revealed by Jesus, to be saved from punishment of oneâs sins. He again highlights the need for humans to live a pure life in order to escape the wrath of a holy and blameless God.
As with the Divine Institutes, Lactantiusâ characterization of salvation appears to suggest that the degree to which we follow this âtrue religionâ determines our eternal destiny. While this oversimplification is not consistent with the Gospel, it is worth remembering that Lactantius primarily wrote to an audience versed in Greek and Roman literature. Just as Clement of Alexandria argued that Christianity was true philosophy, in one sense Lactantius is translating the Christian message into the language of the day by casting Christians as the true worshipers of a supreme deity.
The second episode is entitled âOn the workmanship of God,â addressed to Demetrianus. This collects some of Lactantius' thoughts on the nature of creation, how the human body is constructed, and how he finds the philosopherâs lacking with their understanding of humans. While some of the specifics that Lactantius focuses on could be charitably described as creative, his broader point is well worth remembering; that God has constructed every minute detail of our bodies in a way that brings Him glory and is part of His greater design.
Because of Lactantiusâ desire to evaluate the philosophers, and his extensive learning, this work also serves as a brief survey of medical knowledge at the time. As a result, it is impressive to see how much, and often how little, was known at the time. Additionally, some 1700 years later the interaction between the soul, mind, and body still remains quite a mystery. As a final note, there is a substantial portion of this work which is in Latin as it outlines Lactantiusâ understanding of sex and the English editors apparently did not want to translate these sections.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
This episode contains Lactantiusâ work entitled âOn the Manner in Which the Persecutors Died.â As can be seen from the text, this was written following the legalization of Christianity by Constantine via the Edict of Milan in AD 313. While the focus of this podcast has largely been on works created prior to this significant event, in this work Lactantius provides an invaluable summary of the experiences of Christians under Roman rule. This is by no means an unbiased history text, however, as one of Lactantiusâ stated goals was to highlight how Godâs justice played out against the rulers of the oppressive and evil Roman regime. In doing so, he reminds us that the eyes of God are on all rulers. Those who persecute, oppress, and even kill their own citizens or the inhabitants of territories they occupy will by no means escape the justice and judgment of God.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletianâs persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantiusâ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christâs commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Little is known with great specificity about Arnobiusâ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book seven of Arnobiusâ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobiusâ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobiusâ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book six of Arnobiusâ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobiusâ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobiusâ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book five of Arnobiusâ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobiusâ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobiusâ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book four of Arnobiusâ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobiusâ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobiusâ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book three of Arnobiusâ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobiusâ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobiusâ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book two of Arnobiusâ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobiusâ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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