Wisdom of Solomon 14:12
9 For equally hateful to God are the ungodly and their ungodliness; 10 for what was done will be punished together with the one who did it. 11 Therefore there will be a visitation also upon the heathen idols, because, though part of what God created, they became an abomination, snares for human souls and a trap for the feet of the foolish. 12 For the idea of making idols was the beginning of fornication, and the invention of them was the corruption of life; 13 for they did not exist from the beginning, nor will they last forever. 14 For through human vanity they entered the world, and therefore their speedy end has been planned.
Athanasius Against the Heathen 9
But others, straining impiety to the utmost, have deified the motive of the invention of these things and of their own wickedness, namely, pleasure and lust, and worship them, such as their Eros, and the Aphrodite at Paphos. While some of them, as if vying with them in depravation, have ventured to erect into gods their rulers or even their sons, either out of honour for their princes, or from fear of their tyranny, such as the Cretan Zeus, of such renown among them, and the Arcadian Hermes; and among the Indians Dionysus, among the Egyptians Isis and Osiris and Horus, and in our own time Antinous, favourite of Hadrian, Emperor of the Romans, whom, although men know he was a mere man, and not a respectable man, but on the contrary, full of licentiousness, yet they worship for fear of him that enjoined it. For Hadrian having come to sojourn in the land of Egypt, when Antinous the minister of his pleasure died, ordered him to be worshipped; being indeed himself in love with the youth even after his death, but for all that offering a convincing exposure of himself, and a proof against all idolatry, that it was discovered among men for no other reason than by reason of the lust of them that imagined it. According as the wisdom of God testifies beforehand when it says, The devising of idols was the beginning of fornication.
Notes and References
"... For many Christian authorities the criterion for a book’s inclusion in the canon depended not on the language of composition, but on whether it was normative and authoritative for doctrine and public reading. Yet books that fell outside this category could still be canonical at a lower level, and used for private reading among Christians (compare Tertullian, Cult. fem. 1.3: Gallagher 2012: 20–1), and so were certainly not banned or ignored. Even Athanasius of Alexandria, whose festal letter of 367 ce is often held to demarcate a Christian canon, notes that though certain books are not canonical (οὐ κανονιζόμενα μέν), they were authorized by tradition (τετυπωμένα δὲ παρὰ τῶν πατέρων) for reading to recent converts. For Athanasius these works included Wisdom of Solomon, Sirach, Judith, Tobit, and also Esther, while with most other authorities he included both Esdras A and B in the Old Testament canon ..."
Salvesen, Alison G. "Deuterocanonical and Apocryphal Books" in Salvesen, Alison, and T. M. Law (eds.) The Oxford Handbook of the Septuagint (pp. 385-402) Oxford University Press, 2021