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Gegen die Heiden (BKV)
Nr. 4
Dieß Alles wird aber vielmehr dann deutlicher und umfassender erwähnt werden, da wir noch weiter vorwärts gekommen sind: denn wir werden zeigen, daß Christus die Völker nicht Gottlosigkeit gelehrt habe, sondern daß Er die Unwissenheit der unglückseligen Menschen von den verruchtesten Räubern befreite. Ihr sagt, wir glauben nicht, daß wahr sey, was Er spricht. Was weiter, wessen Wahrheit ihr ableugnet, das ist bei euch einleuchtend, da das Bevorstehende und nicht noch Nichtige durch keine Gründe zurückgewiesen werden kann. Aber, was Er verheißt, bewährt Er selbst nicht. So ist's: denn wie gesagt, es kann keine Beweisführung des noch Zukünftigen stattfinden. Insofern also dieß des Zukünftigen Weise ist, daß es durch kein Vorausschauen erfaßt oder begriffen werden kann: ist es da nicht natürlicher, unter zwei ungewissen und in zweideutiger Erwartung schwebenden Dingen, das vielmehr zu glauben, was einige Hoffnung gewährt, als was ganz und S. 57 gar keine? denn bei jenen findet sich keine Gefahr, wenn, was man sagt daß bevorstebe, nichtig und eitel ist; bei diesem wird aber der gößte Schaden genommen, d. h. des Heiles Verlust, wenn bei Herankunft der Zeit sich darthut, keine Lüge habe stattgefunden.
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The Seven Books of Arnobius Against the Heathen
4.
But all these things will be more clearly and distinctly noticed when we have proceeded further. For we shall show that Christ did not teach the nations impiety, but delivered ignorant and wretched men from those who most wickedly wronged them. 1 We do not believe, you say, that what He says is true. What, then? Have you no doubt as to the things which 2 you say are not true, while, as they are only at hand, and not yet disclosed 3 they can by no means be disproved? But He, too, does not prove what He promises. It is so; for, as I said, there can be no proof of things still in the future. Since, then, the nature of the future is such that it cannot be grasped and comprehended by any anticipation, 4 is it not more rational, 5 of two things uncertain and hanging in doubtful suspense, rather to believe that which carries with it some hopes, than that which brings none at all? For in the one case there is no danger, if that which is said to be at hand should prove vain and groundless; in the other there is the greatest loss, even 6 the loss of salvation, if, when the time has come, it be shown that there was nothing false in what was declared. 7
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Lit. "the ignorance of wretched men from the worst robbers," i.e., the false prophets and teachers, who made a prey of the ignorant and credulous. John viii. 46. ↩
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Lit., "Are the things clear with you which," etc. ↩
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So the ms., followed by both Roman edd., Hildebrand and Oehler, reading passa, which Cujacius (referring it to patior, as the editors seem to have done generally) would explain as meaning "past," while in all other editions cassa, "vain," is read. ↩
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Lit., "the touching of no anticipation." ↩
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Lit., "purer reasoning." ↩
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Lit., "that is." This clause Meursius rejects as a gloss. ↩
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i.e., If you believe Christ's promises, your belief makes you lose nothing should it prove groundless; but if you disbelieve them, then the consequences to you will be terrible if they are sure. This would seem too clear to need remark, were it not for the confusion of Orelli in particular as to the meaning of the passage. ↩