Meta Description: Join Dr. David Noe and Dr. Jeff Winkle for Part II of their deep dive into Lactantius, the “Christian Cicero.” Discover why the Latin language was the perfect vessel for arguments about God’s anger, intelligent design, and the myth of the Phoenix.
Introduction: The Man Comes Around
Welcome back to “Parnassus Central,” listeners! In Episode 175 of the Ad Navseam Podcast, hosts Dr. David Noe and Dr. Jeff Winkle are feeling a bit “pensive” on a Friday afternoon. The mood is set by the Man in Black himself, Johnny Cash, and his apocalyptic ballad “The Man Comes Around”:
“Till Armageddon, no shalom, no shalom. / Then the father hen will call his chickens home.”
Why the somber tone? Perhaps it’s the transition into a new month, or perhaps it’s the weight of the subject matter. Today, the hosts conclude their two-part exploration of Lactantius (c. 250–325 AD), the North African rhetorician known for his “milky eloquence.”
In this episode, we move beyond biography to the texts themselves. From the theological necessity of anger to the anatomical wonders of the human ear, Lactantius proves why he is a titan of Latin literature and Christian apologetics.
De Ira Dei: Can God Get Angry?
The first text on the docket is De Ira Dei (On the Wrath of God). This work addresses a major philosophical controversy of Late Antiquity: Does the Divine possess emotions?
Dr. Noe explains the prevailing views Lactantius was combating:
- The Epicureans: Believed the gods were distant, indifferent, and cared nothing for human affairs (neither angry nor loving).
- The Stoics: Believed God was the logos (reason) and therefore incapable of affectus (passion/emotion). To be divine was to possess apatheia (freedom from emotion).
Lactantius rejects both. Using his mastery of the Latin language, he argues that if God is a personal being capable of love, He must also be capable of anger.
- The Logic: You cannot love the good without hating the evil.
- The Latin: If God is immobilis (immovable/unfeeling), then religion is futile. A personal God must be moved by human actions.
As Dr. Winkle notes, this was arguably a departure from the “Unmoved Mover” of Aristotle, presenting instead a God who is deeply involved in the moral fabric of the universe.
De Opificio Dei: The Argument from Design
Next, the hosts turn to De Opificio Dei (On the Workmanship of God). Long before William Paley’s “Watchmaker” analogy, Lactantius was using human anatomy to argue for a Creator.
This work is a direct rebuttal to the Epicurean view found in Lucretius’s De Rerum Natura (On the Nature of Things), which argued that eyes were not made for seeing, but that we see simply because we have eyes (random chance).
Lactantius counters with a teleological argument (argument from design). Dr. Noe highlights a specific passage about the ears:
“Why did God give us two ears? And why are they shaped like shells?”
Lactantius argues that the concave, shell-like shape is perfectly designed to catch and funnel sound waves—a complexity that suggests intent, not accident. He sees the human body not just as a biological machine, but as a “temple” designed for the worship of God.
De Ave Phoenice: The Latin Myth of Resurrection
Perhaps the most fascinating text discussed is De Ave Phoenice (On the Phoenix). This 170-line poem is written in elegiac couplets (alternating lines of dactylic hexameter and pentameter), a meter traditionally used for love poetry and laments.
The poem retells the myth of the Phoenix, the bird that dies in fire and is reborn from its own ashes.
- The Setting: The bird lives in a remote, eastern land (Phoenicia/Arabia) where there is no death or sickness—a Garden of Eden parallel.
- The Cycle: Every 1,000 years (or 500, depending on the tradition), it builds a pyre of spices, dies, and is reborn.
Christian Allegory?
While the poem never explicitly mentions Christ, it was widely read by early Christians as an allegory for the Resurrection.
- The “Happy” Bird: Lactantius calls it felix (happy/blessed) because it does not need a mate to reproduce.
- Death is Pleasure: The poem contains the line “Venus est mors” (Death is its love/pleasure), suggesting that for the Christian, death is the gateway to eternal life.
Dr. Winkle points out the bird’s connection to Harry Potter (Fawkes the Phoenix), showing how this ancient Latin myth continues to spark the modern imagination.
Sponsors
This episode is supported by:
- Hackett Publishing: Whether you need a copy of Lactantius or a guide to Roman history, Hackett has the texts you need.
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- Ratio Coffee: Brewing coffee with the precision of a Roman engineer.
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- Della Chelpka Art: Beautiful oil paintings to adorn your domus.
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Gustatory Parting Shot
In honor of the “Milkman,” Dr. Winkle leaves us with a quote from Judith Viorst regarding milk chocolate:
“Strength is the capacity to break a chocolate bar into four pieces with your bare hands, and then just eat one of the pieces.”
(And as Dr. Winkle reminds us, you can’t make milk chocolate without the milk!).
Valete!
Resources for the Latin Learner
- Latin Per Diem: Ready to read De Ira Dei in the original?
- Discount: Use code 10PLUS (10 + the word PLUS) for 10% off any course at latinperdiem.com.
Next Week: Get ready for Greek Drama! The hosts are planning a return to the stage.
