Lucius Caecilius Firmianus Lactantius

In his own words on Romans

• Romans 1:19

  But (as I have said) pardon may be granted to those who are ignorant and do not own themselves to be wise; but it cannot be extended to those who, while they profess wisdom, rather exhibit folly. I am not, indeed, so unjust as to imagine that they could divine, so that they might find out the truth by themselves; for I acknowledge that this is impossible. But I require from them that which they were able to perform by reason itself. For they would act more prudently, if they both understood that some form of religion is true, and if, while they attacked false religions, they openly proclaimed that men were not in possession of that which is true.

  The Divine Institutes Book 2, Chapter III

• Romans 1:21

  When I reflect, O Emperor Constantine, and often revolve in my mind the original condition of men, it is accustomed to appear alike wonderful and unworthy that, by the folly of one age embracing various superstitions, and believing in the existence of many gods, they suddenly arrived at such ignorance of themselves, that the truth being taken away from their eyes, the religion of the true God was not observed, nor the condition of human nature, since men did not seek the chief good in heaven, but on earth. And on this account assuredly the happiness of the ancient ages was changed. For, having left God, the parent and founder of all things, men began to worship the senseless works of their own hands. And what were the effects of this corruption, or what evils it introduced, the subject itself sufficiently declares. For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen, or touched, or comprehended, and from the virtues which are in agreement with that good, and which are equally immortal, gliding down to these corrupt and frail gods, and devoting themselves to those things by which the body only is adorned, and nourished, and delighted, they sought eternal death for themselves, together with their gods and goods relating to the body, because all bodies are subject to death.

  The Divine Institutes Book 4, Chapter I

• Romans 1:22

  But (as I have said) pardon may be granted to those who are ignorant and do not own themselves to be wise; but it cannot be extended to those who, while they profess wisdom, rather exhibit folly. I am not, indeed, so unjust as to imagine that they could divine, so that they might find out the truth by themselves; for I acknowledge that this is impossible. But I require from them that which they were able to perform by reason itself. For they would act more prudently, if they both understood that some form of religion is true, and if, while they attacked false religions, they openly proclaimed that men were not in possession of that which is true.

  The Divine Institutes Book 2, Chapter III

• Romans 2:14

  Who that is acquainted with the mystery of God could so significantly relate the law of God, as a man far removed from the knowledge of the truth has set forth that law? But I consider that they who speak true things unconsciously are to be so regarded as though they prophesied under the influence of some spirit. But if he had known or explained this also, in what precepts the law itself consisted, as he clearly saw the force and purport of the divine law, he would not have discharged the office of a philosopher, but of a prophet. And because he was unable to do this, it must be done by us, to whom the law itself has been delivered by the one great Master and Ruler of all, God.

  The Divine Institutes Book 6, Chapter VIII

• Romans 5:9

  Therefore (as I had begun to say), when God had determined to send to men a teacher of righteousness, He commanded Him to be born again a second time in the flesh, and to be made in the likeness of man himself, to whom he was about to be a guide, and companion, and teacher. But since God is kind and merciful to His people, He sent Him to those very persons whom He hated, that He might not close the way of salvation against them for ever, but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow Him (which many of them do, and have done), and that they might incur the penalty of death by their fault if they should reject their King. He ordered Him therefore to be born again among them, and of their seed, lest, if He should be born of another nation, they might be able to allege a just excuse from the law for their rejection of Him; and at the same time, that there might be no nation at all under heaven to which the hope of immortality should be denied.

  The Divine Institutes Book 4, Chapter XI

• Romans 7:15

  Come, let us now consider whether a teacher sent from heaven can fail to be perfect. Let us suppose that some one were to be sent from heaven to instruct the life of men in the first principles of virtue, and to form them to righteousness. No one can doubt but that this teacher, who is sent from heaven, would be as perfect in the knowledge of all things as in virtue, lest there should be no difference between a heavenly and an earthly teacher. For in the case of a man his instruction can by no means be from within and of himself. For the mind, shut in by earthly organs, and hindered by a corrupt body, of itself can neither comprehend nor receive the truth, unless it is taught from another source. How then can one practise what he teaches, unless he is like him whom he teaches? For if he be subject to no passion, a man may thus answer him who is the teacher: It is my wish not to sin, but I am overpowered; for I am clothed with frail and weak flesh: it is this which covets, which is angry, which fears pain and death. And thus I am led on against my will; and I sin, not because it is my wish, but because I am compelled. I myself perceive that I sin; but the necessity imposed by my frailty, which I am unable to resist, impels me. What will that teacher of righteousness say in reply to these things? How will he refute and convict a man who shall allege the frailty of the flesh as an excuse for his faults, unless he himself also shall be clothed with flesh, so that he may show that even the flesh is capable of virtue?

  The Divine Institutes Book 4, Chapter XXIV

• Romans 12:14

  He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;

• Romans 16:25

  For we especially testify that He was twice born, first in the spirit, and afterwards in the flesh. For they proceeded from God as silent spirits, because they were not created to teach the knowledge of God, but for His service. But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery to be revealed to man: which word also God Himself first spoke, that through Him He might speak to us, and that He might reveal to us the voice and will of God.

  The Divine Institutes Book 4, Chapter VIII