Philosophical Works of Lucius Annaeus Seneca, Vol. 4

ARGUMENT OF THE BOOK

ON PROVIDENCE.

I. That Providence exists, and is therefore the guardian and ruler of all things, Seneca establishes and gathers from the motion, order, and constancy of the world. But since there is no question about these matters, but rather about the question "Why do misfortunes happen to good men, if Providence exists?" (which words Lactantius, lib. V, cap. 22, p. 495, Heumann ed., placed in the position of a title), Seneca, intending to reconcile his complaining friend with God, replies first: that good men are loved by God; nay, that they are like Him, joined by virtue, and are not afflicted by evils by Him in order to be punished, but are held as children and chastised. II. Furthermore, that those things which happen to good men are not evils, since they cannot fall upon them: for evils are conquered by good men. If, however, anything happens, those things are to be considered as exercises, by which their virtue shines more brightly—similar to athletes, who are hardened even through hardships, and are prepared for the contest, or rather for victory. Cato is the example, whose praises are celebrated. III, IV. | Then the speech proceeds more distinctly to demonstrate that the things which seem to be evils are not evils; he teaches that they are for the good of the very men to whom they happen, just as medicine is for the sick. Thus, they are also hardened by God, who produces those worthy of Himself into the struggle. V. That evils are for the sake of all; so that good men, being thus held and treated by God, may proclaim to others and show that those things which the crowd considers good or evil are not such: let them therefore look toward those true things; and let them seek those, and flee these. In the same place, he adds that good men accept them even willingly: for they offer themselves to God and to fate. It is Fate, and established from eternity, what you should rejoice in and what you should grieve. VI. Finally, he repeats that those things which happen to good men are not true evils; and he brings forward God most beautifully exhorting and stirring them to strength. It is a distinguished book. The passage of Lactantius brought forward confirms this opinion:

"But if anyone wishes to know more fully why God allows the wicked and unjust to become powerful, happy, and rich, while He suffers the pious, on the contrary, to be humble, miserable, and needy; let him take that book of Seneca, the title of which is: Why do many evils happen to good men, if there is Providence: in which he spoke many things, not with secular ignorance, but wisely and almost divinely. God, he says, etc."

Otherwise, this seems to some to be an ἀποσπασμάτιον (though see note 2, p. 6) of a larger work, titled On Providence, and, as it seems, Of Morals, in which he had discussed more extensively about every subject pertaining to the philosophy of morals. (Cf. Epp. 106, 108, 109. Lactant. lib. I, cap. 16; lib. II, cap. 2; lib. VI, cap. 17, 24.)