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A Treatise on the Anger of God Addressed to Donatus
Lactantius
A philosophical and theological argument that divine anger is compatible with divine goodness because providence, moral law, reward, and punishment require God’s active concern for human conduct.
But religion is overthrown if we believe
“For the nature of gods must ever in itself of necessity enjoy immortality together with supreme repose, far removed and withdrawn from our concerns; since, exempt from every pain, exempt from all dangers, strong in its own resources, not wanting aught of us, it is neither gained by favours nor moved by anger.”
Now, when he says these things, does he think that any worship is to be paid to God, or does he entirely overthrow religion? For if God confers nothing good on any one, if He repays the obedience of His worshipper with no favour, what is so senseless, what so foolish, as to build temples, to offer sacrifices, to present gifts, to diminish our property, that we may obtain nothing? But (it will be said) it is right that an excellent nature should be honoured. What honour can be due to a being who pays no regard to us, and is ungrateful? Can we be bound in any manner to him who has nothing in common with us? “Farewell to God,” says Cicero, “if He is such as to be influenced by no favour, and by no affection of men. For why should I say ’may He be propitious? ’ for He can be propitious to no one.” What can be spoken more contemptible with respect to God? Farewell to Him, he says, that is, let Him depart and retire, since He is able to profit no one. But if God takes no trouble, nor occasions trouble to another, why then should we not commit crimes as often as it shall be in our power to escape the notice of men and to cheat the public laws? Wherever we shall obtain a favourable opportunity of escaping notice, let us take advantage of the occasion: let us take away the property of others, either without bloodshed or even with blood, if there is nothing else besides the laws to be reverenced.
While Epicurus entertains these sentiments, he altogether destroys religion; and when this is taken away, confusion and perturbation of life will follow. But if religion cannot be taken away without destroying our hold of wisdom, by which we are separated from the brutes, and of justice, by which the public life may be more secure, how can religion itself be maintained or guarded without fear? For that which is not feared is despised, and that which is despised is plainly not reverenced. Thus it comes to pass that religion, and majesty, and honour exist together with fear; but there is no fear where no one is angry. Whether, therefore, you take away from God kindness, or anger, or both, religion must be taken away, without which the life of men is full of folly, of wickedness, and enormity. For conscience greatly curbs men, if we believe that we are living in the sight of God; if we imagine not only that the actions which we perform are seen from above, but also that our thoughts and our words are heard by God. But it is profitable to believe this, as some imagine, not for the sake of the truth, but of utility, since laws cannot punish conscience unless some terror from above hangs over to restrain offences. Therefore religion is altogether false, and there is no divinity; but all things are made up by skilful men, in order that they may live more uprightly and innocently. This is a great question, and foreign to the subject which we have proposed; but because it necessarily occurs, it ought to be handled, however briefly.
Lucret., ii. 646.
i.e. without any result.
De Nat. Deor., i. 44.
Hominum conscientiam fallere.