1. Philo of Alexandria, On Husbandry, 18 (1st cent. BCE - 1st cent. CE)
| 18. and I will destroy these things, and I will implant in those souls which are of a childlike age, young shoots, whose fruit shall nourish them. And those shoots are as follows: the practice of writing and reading with facility; an accurate study and investigation of the works of wise poets; geometry, and a careful study of rhetorical speeches, and the whole course of encyclical education. And in those souls which have arrived at the age of puberty or of manhood, I will implant things which are even better and more perfect, namely, the tree of prudence, the tree of courage, the tree of temperance, the tree of justice, the tree of every respective virtue. |
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2. Philo of Alexandria, On The Preliminary Studies, 88, 121 (1st cent. BCE - 1st cent. CE)
| 121. Very naturally, therefore, is the connection of Abraham with Hagar, placed at the end of ten years after his arrival in the land of the Chaldeans. For it does not follow that the first moment that we become endowed with reason, while our intellect is still in a somewhat fluid state, we are able at once to derive encyclical instruction. But when we have attained to intelligence and acuteness of comprehension, then we no longer have a light and superficial mind, but rather a firm and solid intellect which we can exercise on every subject. |
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3. Eusebius of Caesarea, Ecclesiastical History, 6.2-6.3, 8.4.3 (3rd cent. CE - 4th cent. CE)
| 8.4.3. For when the commander, whoever he was, began to persecute the soldiers, separating into tribes and purging those who were enrolled in the army, giving them the choice either by obeying to receive the honor which belonged to them, or on the other hand to be deprived of it if they disobeyed the command, a great many soldiers of Christ's kingdom, without hesitation, instantly preferred the confession of him to the seeming glory and prosperity which they were enjoying. |
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4. Eusebius of Caesarea, Preparation For The Gospel, 5.1.10 (3rd cent. CE - 4th cent. CE)
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5. Eusebius of Caesarea, Life of Constantine, 4.32 (3rd cent. CE - 4th cent. CE)
| 4.32. The emperor was in the habit of composing his orations in the Latin tongue, from which they were translated into Greek by interpreters appointed for this special service. One of the discourses thus translated I intend to annex, by way of specimen, to this present work, that one, I mean, which he inscribed To the assembly of the saints, and dedicated to the Church of God, that no one may have ground for deeming my testimony on this head mere empty praise. |
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6. Lactantius, Deaths of The Persecutors, 2.7-2.8, 10.2-10.4 (3rd cent. CE - 4th cent. CE)
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7. Lactantius, Divine Institutes, 5.2.13 (3rd cent. CE - 4th cent. CE)
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8. Augustine, Confessions, 4.2, 4.28, 4.30 (4th cent. CE - 5th cent. CE)
| 4.2. 2. In those years I taught the art of rhetoric, and, overcome by cupidity, put to sale a loquacity by which to overcome. Yet I preferred - Lord, You know- to have honest scholars (as they are esteemed); and these I, without artifice, taught artifices, not to be put in practise against the life of the guiltless, though sometimes for the life of the guilty. And You, O God, from afar saw me stumbling in that slippery path, and amid much smoke sending out some flashes of fidelity, which I exhibited in that my guidance of such as loved vanity and sought after leasing, I being their companion. In those years I had one (whom I knew not in what is called lawful wedlock, but whom my wayward passion, void of understanding, had discovered), yet one only, remaining faithful even to her; in whom I found out truly by my own experience what difference there is between the restraints of the marriage bonds, contracted for the sake of issue, and the compact of a lustful love, where children are born against the parents will, although, being born, they compel love. 3. I remember, too, that when I decided to compete for a theatrical prize, a soothsayer demanded of me what I would give him to win; but I, detesting and abominating such foul mysteries, answered, That if the garland were of imperishable gold, I would not suffer a fly to be destroyed to secure it for me. For he was to slay certain living creatures in his sacrifices, and by those honours to invite the devils to give me their support. But this ill thing I also refused, not out of a pure love for You, O God of my heart; for I knew not how to love You, knowing not how to conceive anything beyond corporeal brightness. And does not a soul, sighing after such-like fictions, commit fornication against You, trust in false things, and nourish the wind? Hosea 12:1 But I would not, forsooth, have sacrifices offered to devils on my behalf, though I myself was offering sacrifices to them by that superstition. For what else is nourishing the wind but nourishing them, that is, by our wanderings to become their enjoyment and derision? |
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9. Eunapius, Lives of The Philosophers, 10.8 (4th cent. CE - 5th cent. CE)
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