ARNOBIUS, called Afer, and sometimes the Elder, was a native of Sicca Venerea in Numidia. The date of his birth is uncertain, but it must have been during the latter part of the 3d century of our era. He was a teacher of rhetoric, and at first an opponent of Christianity. His conversion is said by Jerome to have been occasioned by a dream; and the same writer adds that the bishop to whom Arnobius applied distrusted his professions, and asked some proof of them, and that the treatise Adversus Gentes was composed for this purpose. But this story seems rather improbable; for Arnobius speaks contemptuously of dreams, and besides, his work bears no traces of having been written in a short time, or of having been revised by a Christian bishop. From internal evidence the time of composition may be fixed at about 303 a.d. Nothing further is known of the life of Arnobius. He is said to have been the author of a work on rhetoric, which, however, has not come down to us. His great treatise, in seven books, AtZvem<* Gentes (or Nationes), on account of which he takes rank as a Christian apologist, appears to have been occasioned by a desire to answer the complaint then brought against the Christians, that the prevalent calamities and disasters were due to their impiety, and had come upon men since the establishment of their religion. In tho first book Arnobius carefully discusses this complaint; he shows that the allegation of greater calamities having come upon men since the Christian era is false; and that, even if it were true, it could by no means be attributed to the Christians. He skilfully contends that Christians who worship the self-existent God cannot justly be called less religious than those who worship subordinate deities, and concludes by vindicating the divinity of ...Christ. The second book is principally taken up with a discussion on the soul, which Arnobius does not think is of divine origin, and which he scarcely believes to be immortal. Curiously enough, he is of opinion that a belief in the soul’s immortality would tend to remove moral restraint, and have a prejudicial effect on human life. In the concluding chapters he answers the objections drawn from the recent origin of Christianity. Books iii., iv., and v. contain an examination of the heathen mythology, in which he narrates, with powerful sarcasm, the scandalous chronicles of the gods, and contrasts with their grossness and immorality the pure and holy worship of the Christian. These books are valuable as a repertory of mythological stories. Books vi. and vii. discuss, in a very admirable manner, the questions of sacrifices and worship of images. He points out the absurdities of the heathen practices in these respects, and shows how unnecessary they are in a pure system of religion. The work of Arnobius appears to have been written when he was a recent convert, for he does not possess a very extensive knowledge of Scripture. He knows nothing of the Old Testament, and only the life of Christ in the New, while he does not quote directly from the Gospels. He is also at fault in regard to the Jewish sects. The best editions of his work are those of Orelli, 1816; Hildebrand, 1844; and Oehler, 1846. It has been translated into English as vol. xix. of the Ante-Nicene Christian Library (1871).
ARNOBIUS, the younger, a Christian priest or bishop in Gaul, flourished about 460 a,d. He is the author of a mystical and allegorical commentary on the Psalms, first published by Erasmus in 1522, and by him attributed to the elder Arnobius. It has been frequently reprinted, and in the edition of De la Barre, 1580, is accompanied by some notes on the Gospels by the same author. To him has sometimes been ascribed the anti-Augustinian treatise Praedestinatus, which is anonymous. His opinions, as appears from the commentary, are semi-Pelagian.
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