# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter I

Book II.
1. Here, if any means could be found, I should wish to converse thus with all those who hate the name of Christ, turning aside for a little from the defence primarily set up:—If you think it no dishonour to answer when asked a question, explain to us and say what is the cause, what the reason, that you pursue Christ with so bitter hostility? or what offences you remember which He did, that at the mention of His name you are roused to bursts of mad and savage fury? Did He ever, in claiming for Himself power as king, fill the whole world with bands of the fiercest soldiers; and of nations at peace from the beginning, did He destroy and put an end to some, and compel others to submit to His yoke and serve Him? Did He ever, excited by grasping avarice, claim as His own by right all that wealth to have abundance of which men strive eagerly? Did He ever, transported with lustful passions, break down by force the barriers of purity, or stealthily lie in wait for other men’s wives? Did He ever, puffed up with haughty arrogance, inflict at random injuries and insults, without any distinction of persons? (B) And if He was not worthy that you should listen to and believe Him, yet He should not have been despised by you even on this account, that He showed to you things concerning your salvation, that He prepared for you a path to heaven, and the immortality for which you long; although He neither extended the light of life to all, nor delivered all from the danger which threatens them through their ignorance.

## Footnotes

* ↑ There has been much confusion in dealing with the first seven chapters of this book, owing to the leaves of the ms. having been arranged in wrong order, as was pointed out at an early period by some one who noted on the margin that there was some transposition. To this circumstance, however, Oehler alone seems to have called attention; but the corruption was so manifest, that the various editors gave themselves full liberty to re-arrange and dispose the text more correctly. The first leaf of the ms. concludes with the words sine ullius personæ discriminibus inrogavit, “without any distinction of person,” and is followed by one which begins with the words (A, end of c. 5) et non omnium virtutum, “and (not) by an eager longing,” and ends tanta experiatur examina, “undergoes such countless ills” (middle of c. 7). The third and fourth leaves begin with the words (B. end of c. 1) utrum in cunctos…amoverit? qui si dignos, “Now if He was not worthy” (see notes), and run on to end of c. 5, quadam dulcedine, “by some charm;” while the fifth (C, middle of c. 7) begins atque ne (or utrumne) illum, “whether the earth,” and there is no further difficulty. This order is retained in the first ed., and also by Hildebrand, who supposes three lacunæ at A, B, and C, to account for the abruptness and want of connection; but it is at once seen that, on changing the order of the leaves, so that they shall run B A C, the argument and sense are perfectly restored. This arrangement seems to have been first adopted in LB., and is followed by the later editors, with the exception of Hildebrand.
* ↑ Lit., “boil up with the ardours of furious spirits.”
* ↑ Lit., “by the heats of.”
* ↑ So Meursius, reading a- for the ms. o-ptaret, which is retained by LB., Orelli, and others. The ms. reading is explained, along with the next words vota immortalitatis, by Orelli as meaning “sought by His prayers,” with reference to John xvii. 24, in which he is clearly mistaken. Heraldus conjectures p-o-r-ta-s a-p-er-taret, “opened paths…and the gates of immortality.”
* ↑ The words which follow, ut non in cunctos, etc., have been thus transposed by Heraldus, followed by later editors; but formerly they preceded the rest of the sentence, and, according to Oehler, the ms. gives utrum, thus: “(You ask) whether He has both extended to all…ignorance? who, if He was not,” etc. Cf. book i. (this page) note 3, supra.
* ↑ So the ms., reading periculum i-g-n-ora-tionis, for which Meursius suggests i-n-teri-tionis—“danger of destruction.”