On the other hand, of what are your other pictures? Small Pans, naked girls, drunken satyrs, and phallic symbols—all painted naked in pictures disgraceful for filthiness. And more than this: you are not ashamed in the eyes of all to look at representations of all forms of licentiousness that are portrayed in public places. Rather, you set them up and guard them with scrupulous care. Clement of Alexandria (c. 195, E), 2.189.
Let our seals be either a dove, a fish, a ship scudding before the wind, a musical lyre (which Polycrates used), or a ship’s anchor (which Seleucus had engraved as a device). If there is anyone fishing, he will remember the apostle, and the children drawn out of the water. We are not to draw an outline of the faces of idols (since we are prohibited to cling to them), nor of a sword or a bow, since we follow peace. Nor should we draw an outline of . . . drinking cups, since we are temperate. Clement of Alexandria (c. 195, E), 2.286.
If we adduce the following statement [from Scripture], it will be clear that artistic and skillful invention is from God. . . . For good reason, therefore, the apostle has called the wisdom of God “manifold” [i.e., of many forms] [Eph. 3:10]. For His wisdom has manifested its power “in many departments and in many modes”: by art, by knowledge, by faith, by prophecy. And all of this is for our benefit. As says the Wisdom of Jesus [i.e., Sirach], “For all wisdom is from the Lord, and is with Him forever.” Clement of Alexandria (c. 195, E), 2.304, 305.
The thoughts of virtuous men are produced through the inspiration of God. Clement of Alexandria (c. 195, E), 2.517.
What is good in the arts . . . has its beginning from God. Clement of Alexandria (c. 195, E), 2.518.
Works of art cannot be sacred and divine. Clement of Alexandria (c. 195, E), 2.530.
The following quotation probably is referring to literature, not paintings: In the various arts, we make public property of our works for your benefit. Tertullian (c. 197, W), 3.49.
There are . . . certain special energies of this world—spiritual powers—that bring about certain effects, which persons have chosen to produce in virtue of their freedom of the will. . . . For example, there is a peculiar energy and power that is the inspirer of poetry. Another, of geometry. Similarly, there is a separate power to remind us of each of the arts and professions of this kind. Finally, many Greek writers have held the opinion that the art of poetry cannot exist without madness. For that reason, it is related several times in their histories that those whom they call poets were suddenly filled with a kind of spirit of madness. Origen (c. 225, E), 4.335.
That contemplative wisdom by which we are impelled to the arts . . . is the gift of God. If we have been created as rational creatures, we have received this. Methodius (c. 290, E), 6.401.