Wisdom of Solomon 14:21


19 For he, perhaps wishing to please his ruler, skillfully forced the likeness to take more beautiful form, 20 and the multitude, attracted by the charm of his work, now regarded as an object of worship the one whom shortly before they had honored as a human being. 21 And this became a hidden trap for humankind, because people, in bondage to misfortune or to royal authority, bestowed on objects of stone or wood the name that ought not to be shared. 22 Then it was not enough for them to err about the knowledge of God, but though living in great strife due to ignorance, they call such great evils peace. 23 For whether they kill children in their initiations, or celebrate secret mysteries, or hold frenzied revels with strange customs, 24 they no longer keep either their lives or their marriages pure, but they either treacherously kill one another, or grieve one another by adultery, 25 and all is a raging riot of blood and murder, theft and deceit, corruption, faithlessness, tumult, perjury,

Athanasius Against the Heathen 17


What inference then is left to us, save that while the panegyrics are false and flattering, the actions told of them are true? And the truth of this one can ascertain by common practice. For nobody who pronounces a panegyric upon anyone accuses his conduct at the same time, but rather, if men's actions are disgraceful, they praise them up with panegyrics, on account of the scandal they cause, so that by extravagant praise they may impose upon their hearers, and hide the misconduct of the others. Just as if a man who has to pronounce a panegyric upon someone cannot find material for it in their conduct or in any personal qualities, on account of the scandal attaching to these, he praises them up in another manner, flattering them with what does not belong to them, so have their marvellous poets, put out of countenance by the scandalous actions of their so-called gods, attached to them the superhuman title, not knowing that they cannot by their superhuman fancies veil their human actions, but that they will rather succeed in showing, by their human shortcomings, that the attributes of God do not fit them. And I am disposed to think that they have recounted the passions and the actions of the gods even in spite of themselves. For since they were endeavouring to invest with what Scripture calls the incommunicable name and honour of God them that are no gods but mortal men, and since this venture of theirs was great and impious, for this reason even against their will they were forced by truth to set forth the passions of these persons, so that their passions recorded in the writings concerning them might be in evidence for all posterity as a proof that they were no gods.

 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

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