CHAPTER FIFTY-FOUR: Arnobius of Africa—Last Ante, Nicene Conditionalist Spokesman

I. Final Extinction of Incorrigibly Wicked

Approximately a century after the martyrdom of Irenaeus, ARNOBIUS (fl. c. A.D. 297-310), of Africa, called the Elder, one of the bright ante-Nicene lights of the first decade of the fourth century, brought forth a notable confession of his newly espoused Christian faith. Arnobius, last great apologist of the ante-Nicene period of the Early Church, had been a prominent pagan professor of rhetoric at Sicca, in Northern Africa, near Carthage. There his philosophic learning and eloquence had brought him fame during the reign of Diocletian.CFF1 917.1

Sicca at that time was notorious for its bestial foulness and polytheism, in vivid contrast with the strict purity enjoined by the Christians. While a pagan, Arnobius was noted for his intense hatred of Christianity. Like Saul of Tarsus, he fought it relentlessly. Nevertheless, he admired the heroic courage of the martyrs under the terrible Diocletian persecution, which sought to overwhelm Christianity in a deluge of flame and blood in what was paganism’s dying struggle. And, like a new Saul of Tarsus, Arnobius at last embraced Christianity, evidently between A.D. 303 and 310. And again, like the converted Paul before him, he was at first distrusted by those whom he had long opposed, and was refused baptism and admission into the church.CFF1 917.2

In order to dispel their fears Arnobius published an open attack on paganism called Adversus Gentes (“Against the Pagans”), in which he boldly avowed his new convictions, as proof of his sincerity. This courageous act, as well as its apologetic power and logical appeal, removed all doubt, and the doors of the church were thrown open to him. That is what we are now to survey, for an important section bears on the problem of immortality. Arnobius was an enthusiastic convert, and his fearless voice carried weight. He became the teacher of the brilliant Lactantius, to be noted later in our survey, whom he profoundly influenced. Incidentally, Arnobius had in turn been influenced by Lucretius.CFF1 917.3

1. MEETS PAGANISM ON ITS OWN GROUND

Arnoblus’ book, though written before his actual baptism, is a statement of mature convictions. Here on heathenism’s own ground he meets the arguments, the taunts and reproaches, brought against Christianity by the stalwarts of paganism. And he not only repels their charges but undertakes to persuade them that Christianity is fully demonstrable by evidence. He does not quote heavily from Scripture, which was largely unknown to his readers—and would not be admitted as evidence by them anyway—so he presents the facts of Scripture rather than actual quotations from the text. He seeks to impress them with the fatal weakness and fallacy of their own reasoning, and the folly of polytheism. He contends that Christians, who worship the self-existent God, are not less religious than those who worship subordinate deities.CFF1 918.1

Heathenism, he earnestly contends, is outworn and must inevitably disappear. His is the most sustained counterattack upon the contemporary pagan cults, and especially the “cult of the emperor,” written by any of the Church Fathers. Dr. George E. McCracken, of Drake University, in his recent Arnobius of Sicca—the Case Against the Pagans (1949), calls it “in many ways the most remarkable patristic document now extant,” ^{11) George E. McCracken, Arnobius of Sicca, Introduction, p. 3, in the new Catholic “Ancient Christian Writers” series.} although it was long neglected and many attempts were made to discredit it.CFF1 918.2

2. IMMORTALITY FOR RIGHTEOUS; EXTINCTION FOR WICKED

It is not to be wondered that many negative criticisms have been leveled against this treatise, for Arnobius was a militant Conditionalist. Putting aside all the reserves and circumlocutions of the Greek Fathers, he was the first Latin writer of note to declare clearly the doctrine of the ultimate extinction of the wicked. He taught explicitly that the incorrigibly impenitent sinner is destined, after a due and determined period of punishment, to pass out of existence.CFF1 919.1

To Arnobius the human soul, with its inherent sin and imperfection, could not of itself be inherently immortal, becoming such only by the grace and gift of God. For the unrepentant unrighteous there must be a second death, a Gehenna of unquenchable fire, which gradually consumes and at last extinguishes the wicked, without leaving any “residuum.”CFF1 919.2

3. MAN CREATED CAPABLE OF EITHER DESTINY

Arnobius took the position of the “intermediate” nature of man—that he was originally created neither mortal nor immortal, but capable of either destiny. ^{22) Likewise with Irenaeus, Tertullian, and Nemesius, which see.} Such a teaching was, of course, detrimental to his reputation in those quarters where universal Innate-Immortality of the soul was now being militantly taught, with the consequent Eternal-Torment-of-the-wicked and restorationist corollaries. But Arnobius was in line with Justin Martyr, Tatian, Irenaeus, Theophilus of Antioch, and the entire group of the Apostolic Fathers before them. Thus the two concepts of the nature and destiny of man were now militantly existent side by side, until the gradual and final submergence of Conditionalism came about.CFF1 919.3

Thereafter, for centuries, there were only occasional Conditionalist voices. (See Tabular Chart F, on page 758, for Arnobius’ allocation.) But we may also well note here Prof. Charles Hudson’s significant observation that Arnobius’ views were not censured until long after his day, and that the opposite (Innate-Immortality) view was not made a declared universal Catholic article of faith for twelve hundred years thereafter, ^{33) Hudson, Debt and Grace, p. 303.} that is, not until the Bull of Leo X, in 1513, in connection with the Fifth Lateran Council. The lateness of the timing is most significant.CFF1 919.4

That Arnobius’ views were as here stated is recognized, for example, by Anglican Dean F. W. Farrar, of Canterbury, who asks: “Can there be any reasonable doubt as to the opinion of Arnobius? ... It appears, then, that this Christian apologist did not hold endless torments to be a matter of faith.” ^{44) Farrar, Mercy and judgment, p. 248.} And Catholic Dr. McCracken states, “For Arnobius the Soul can only be mortal and he appears of the opinion that this view is orthodox Christianity.” ^{55) McCracken, op. cit., p. 20.} Others, like Dr. S. D. F. Salmond, could be similarly cited. ^{66) S. D. F. Salmond The Christian Doctrine of Immortality, pp 594, 595.}CFF1 920.1

The beginning of Arnobius’ career as a Christian we know, but not the end. The terrible persecution then sweeping over the Roman world and engulfing unnumbered Christians probably included Arnobius among them, for we hear no more of him. And he could scarcely have failed to have been heard from further had he lived.CFF1 920.2