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Epitome of the Divine Institutes

About this book
Chapter 22

One last thing remains: since it often happens, as we read in histories, that the gods seem to have shown their majesty through auguries, dreams, and oracles, and also by the punishment of those who had committed sacrilege, I should show what cause brought this about, so that no one may even now fall into the same snares into which those ancients fell. When God, by the power of his majesty, had founded the world out of nothing and adorned the heaven with lights, and filled the earth and sea with living things, then he formed man from clay after the image of his likeness, breathed into him for life, and placed him in Paradise, which he had planted with every kind of fruit-bearing tree; and he commanded him not to taste of one tree, in which he had placed the knowledge of good and evil, threatening that he would lose life if he did so, but if he kept the command he would remain immortal. Then the serpent, who was one of God's ministers, envying man because he had been made immortal, enticed him by deceit to transgress God's command and law. And in this way he did receive the knowledge of good and evil, but lost the life which God had given him to be everlasting. So he cast the sinner out of the holy place and banished him into this world, to seek his food by labor and to endure hardships and troubles as he deserved; and he surrounded Paradise itself with a rampart of fire, so that no human being might try to creep into that place of everlasting blessedness until the day of judgment. Then death followed man by God's sentence; and yet his life, although it had begun to be temporal, took its limit at a thousand years, and that was the span of human life until the time of the flood. For after the deluge the life of men was gradually shortened and reduced to a hundred and twenty years. But that serpent, who from his deeds received the name devil, that is, accuser or informer, did not cease to persecute the seed of the man whom he had deceived from the beginning. Finally he armed him who was first born in this world, breathing envy into him, for the murder of his brother, so that of the first two men born he might destroy the one and make the other a fratricide. Nor did he rest thereafter from pouring the poison of malice into human hearts in each generation, corrupting and depraving them, overwhelming them finally with such great crimes that an example of righteousness was now rare, and people lived in the manner of beasts. When God saw this, he sent his angels to cultivate human life and protect people from every evil. He gave them a command to keep themselves from earthly things, so that they would not lose their angelic honor by becoming defiled. But that same crafty accuser, while they were living among men, enticed them also to pleasures, so that they defiled themselves with women. Then, condemned by God's sentence and cast down for their sins, they lost both the name and the substance of angels.⁠ So, having become the devil's henchmen, to have some consolation for their own ruin they turned to ruining the men they had come to protect.

Texts in conversation

Compare 1 Enoch 6:2 and Lactantius, Epitome of the Divine Institutes 22:9–11

Pseudepigrapha, Apocalypses · Early Christian

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Summary

The Christian theologian Lactantius draws on the story from 1 Enoch of angels desiring human women and marrying them, using it as an authoritative source to explain the origins of idolatry and corruption in human history.

Passages

1 Enoch 6:2

Pseudepigrapha, Apocalypses
1 And when the population of humans had increased during those times, beautiful and attractive daughters were born to them. 2 And the angels, the children of heaven, saw them and desired them, and said to each other: 'Come, let us choose wives from among the humans and father children.' 3 And Semjâzâ, their leader, said to them: 'I fear that you will not actually agree to do this, and I alone will have to pay the penalty of a great sin.' 4 And they all replied to him and said: 'Let us all take an oath, and all bind ourselves with a solemn promise not to abandon this plan but to carry out this act.' 5 Then they all took an oath together and bound themselves with a solemn promise to do so.
300 BCE – 100 CE (scholarly estimate) Read in 1 Enoch

Lactantius, Epitome of the Divine Institutes 22:9–11

Early Christian
When God saw this, he sent his angels to cultivate human life and protect people from every evil. He gave them a command to keep themselves from earthly things, so that they would not lose their angelic honor by becoming defiled. But that same crafty accuser, while they were living among men, enticed them also to pleasures, so that they defiled themselves with women. Then, condemned by God's sentence and cast down for their sins, they lost both the name and the substance of angels. So, having become the devil's henchmen, to have some consolation for their own ruin they turned to ruining the men they had come to protect.

References

"... Perhaps the last major writer to embrace the Enoch-inspired exegesis of the passage was Lactantius (240-320 CE) in his Divine Institutes (written from 304-311). He begins his work by affirming divine providence and the unity of God but soon turns to pagan accounts of origins and the evil effects produced by the Greek and Roman cults. The second book of the Divine Institutes focuses on worship of humans and celestial phenomena. As Lactantius tries to explain how such religions began, he bases himself heavily on the Watcher myth, though he fails to name the source from which he drew it. The relevant sections are book 2, chapters 14-17. It may seem that he places the angel narrative after the flood. He treats that event in chapter 13 and proceeds beyond it to trace ignorance of the deity to the descendants of the accursed Canaan and to charge the Egyptians with being especially inclined to worship the stars and to indulge in other forms of idolatry. However, he closes the thirteenth chapter by saying: 'Now let us return to the beginning of the world'. The opening words of chapter 14 leave no doubt that Genesis 6:1 underlies the report: 'When, therefore, the number of men had begun to increase ...' Lactantius indicates that God sent the angels to foil the devil, the ruler of the earth. They were to prevent him from corrupting humanity as he had at the first. In spite of God's warnings to the angels 'not to lose the dignity of their celestial substance through contagion with the stain of the earth,' the plan went awry ..."
James C. VanderKam, “1 Enoch, Enochic Motifs, and Enoch in Early Christian Literature,” in The Jewish Apocalyptic Heritage in Early Christianity, ed. James C. VanderKam and William Adler (Minneapolis: Fortress, 1993), 33–101.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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1 Enoch 6:2 and Lactantius, Epitome of the Divine Institutes 22:9–11

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