The Conditionalist Faith of Our Fathers, vol. 1

I. Historical Setting of Interest in Man’s Nature and Destiny

1. SCHOLARSHIP RECOGNIZED BY TWO EMPERORS

Lactantius had studied rhetoric under the celebrated Arnobius, avowed Conditionalist rhetorician of Sicca, in Northern Africa. And like his teacher, Lactantius similarly came to believe in Conditional Immortality, though not always consistently. His fame soon surpassed that of his teacher and reached the ear of Diocletian, who had established his court in Nicomedia, and was embellishing the city with noted teachers and places of learning. CFF1 1030.2

Because of his reputation, Diocletian asked him to come to Nicomedia to teach rhetoric, where he remained about ten years. But upon his acceptance of Christianity, Lactantius was deprived of his post. Later, Constantine called him to his court and entrusted to him the education of his eldest son Crispus—which contact doubtless had an influence upon Constantine’s profession of Christianity. CFF1 1031.1

Under Diocletian, Christianity had been fiercely assailed by fire and sword, as well as harassed by philosophers resorting to ridicule and distortion. Porphyry the sophist and Hierocles held up Christianity to scorn, jeering at Scripture as inconsistent and puerile. Scurrilous reflections were likewise made upon Christ. Because of all this Lactantius felt compelled to defend Christianity, and thrust his pen into the conflict. And it was this very defense of Christianity that led him to become a convert during the time of the Diocletian persecution. To his everlasting credit Lactantius boldly confessed his faith during the height of this last and most terrible of the pagan tribulations. CFF1 1031.2

2. FIRST ATTEMPT AT SYSTEMATIC CHRISTIAN THEOLOGY

He had been a master of pagan rhetoric and philosophy. Now he turned Christian philosopher and became a conspicuous advocate of the lofty moral truths of Christianity. Despite the pomp and splendor surrounding him, he lived a life of great simplicity—really of austerity. Doctrine, it should be remembered, was not yet rigid, and views on sundry doctrines varied without censure. This specifically included the nature and destiny of man. This explains the conflicting views of noted scholars at this time. CFF1 1031.3

Lactantius’ most noted work, The Divine Institutes (Divinae Institutiones), was composed before the close of Diocletian’s persecution. It was a comprehensive apology, designed to commend the Christian truth to men of letters. He felt that the presentations of his predecessors had not been adequate, and was burdened over reaching the educated classes. To this end he bent his powers of language and persuasion. In elegant Latin he pointed out the futility and falsehood of pagan superstitions and the vanity of heathen philosophy and its contentions. CFF1 1031.4

In a way, he was the first to attempt a systematic Christian theology. And he dedicated his Institutes to Emperor Constantine, as the first “Christian Prince.” Subsequently he himself prepared an Epitome of this fuller treatment to be noted later—for this abridgment embodies a pitfall that we must avoid. CFF1 1032.1

3. COMPREHENSIVE CHARACTER OF LACTANTIUS’ “INSTITUTES.”

Lactantius’ other treatises included The Anger of God—directed against the tenets of the Epicureans and Stoics, who had maintained that the deeds of men could produce no emotions of pleasure or anger in the Deity. Still another was The Workmanship of God, or the Formation of Man, on the wonderful construction of the human form—evidencing the wisdom and goodness of God, with the latter part dealing somewhat with the origin, nature, and destiny of the soul. CFF1 1032.2

His famous Institutes comprise seven separate treatises: (1) false worship—only one true God; (2) idolatry—the origin of error; dealing with Creation, the development of idolatry, the deification of man, and demonism; (3) false philosophy—differing pagan philosophies versus God’s revelation; (4) true philosophy—on the person of Christ, His incarnation, Messianic suffering and death, and mediation between God and man; (5) justice; (6) true worship—the two ways, of obedience and disobedience, leading respectively to immortality and to destruction, or to Heaven and to Hell; (7) the chief end of man. Book 7 deals with immortality, the return of Christ, the reign of the saints for the thousand years, and the two resurrections. In other words, it was his scheme of eschatology. He particularly stressed the “last days.” CFF1 1032.3

4. COURSE OF EMPIRE PORTRAYED IN PROPHECY

Lactantius had a broad grasp of Bible prophecy, as portrayed in Daniel and the Apocalypse. He held that in the over-all prophetic outline, Rome—the then-existent fourth world power dominant in his day—was to be divided into ten smaller kingdoms. Then a powerful northern enemy would destroy three of these kingdoms, and this development would be followed by the emergence of Antichrist’s rule. And Lactantius tied this Antichrist with the ruinous reign of the “beast” of Revelation 13. Great wickedness, he understood, was to characterize the last times of earth. ¹ CFF1 1033.1

5. ESCHATOLOGICAL CONCEPT UNVEILS MAN’S DESTINY

In order to grasp Lactantius’ view of the nature and destiny of man, one must first understand his eschatological concept of the last things. Lactantius bore clear testimony concerning the two advents, as vitally involved in the plan of salvation. He sketched the origin of sin, the creation of man, and man’s probation and fall in Eden—the latter necessitating the incarnation and death of Christ. ² CFF1 1033.2

His testimony was sharp and clear. He held steadfastly to the Second Advent at the end of the world, and to the attendant literal resurrection of the saints. The sands in time’s hourglass would run out. Then would come the millennial reign of the saints, with the second resurrection at the millennium’s close, to be followed by the destruction of the wicked and the renewal of the earth. This outline we will note in some detail. CFF1 1033.3

6. DUBIOUS PASSAGES AND KNOWN EMENDATIONS

In contrast to Theophilus, Novatian, and certain other Conditionalists, Lactantius believed that man was created immortal—not simply a candidate for immortality—but through the Fall became mortal. This viewpoint naturally molded his terminology, and gave rise to a misunderstanding of some of his phrasings. CFF1 1033.4

There are frankly occasional expressions that are difficult to reconcile with Lactantius’ preponderant view so constantly reiterated. If we are to trust the translation of such sporadic expressions they would indicate that Lactantius was not always consistent. But there is also the factor of some known corruption of the text. Certain sections are recognized by scholars as bearing the marks of another hand. CFF1 1034.1

Just what bearing this had on certain renditions we cannot of course know. But it accentuates certain problems as to consistency. As the editor of the treatise—A. Cleveland Coxe, “Introductory Notice” (ANF, vol. 7, p. 4)—recognizes, certain “loose expressions are often inconsistent one with another.” This we must recognize as we examine the presentation. CFF1 1034.2