You [Romans] have learned geometry from the Egyptians, astronomy from the Babylonians, and the methods of healing from the Thracians. The Assyrians have also taught you many things. However, for the laws that are consistent with truth and your understandings of God, you are indebted to the Hebrews. Clement of Alexandria (c. 195, E), 2.192
To the spiritual man, knowledge is the principal thing. As a consequence, he applies himself to the subjects that provide training for knowledge. He takes from each branch of study its contribution to the truth. So he studies the proportion of harmonies in music. In arithmetic, he notes the increasing and decreasing of numbers and their relations to one another. . . . Studying geometry, which is abstract logic, he comprehends a continuous distance and an unchanging essence that is different from these bodies. Again, through astronomy, he is mentally raised from the earth; he is elevated along with the heavens. Clement of Alexandria (c. 195, E), 2.498
He who culls what is useful for the advantage of the catechumens—and especially when they are Greeks—must not (like an irrational animal) abstain from learning. Rather, he must collect together as many aids as is possible for his hearers. Yet, he should not linger over those studies, unless solely for the advantage accruing from them. Once they are grasped, . . . he may be able to take his departure home to the true philosophy—[Christianity]. Clement of Alexandria (c. 195, E), 2.500
We must inquire, likewise, concerning school teachers. . . . It is necessary for them to preach the gods of the nations, to express their names, genealogies, honorable distinctions—all and singular. Further, they must observe the solemnities and festivals of the gods. . . . The schools must be wreathed with flowers. . . . Who will think that these things are befitting to a Christian teacher? . . . We know it may be said, “If teaching literature is not lawful to God’s servants, neither will learning be, either.” . . . Let us see, then, the necessity of literary learning. Let us consider that, on the one hand, it should not be allowed; yet, on the other hand, it cannot be avoided. In short, learning literature is allowable for believers, but not teaching it. Tertullian (c. 200, W), 3.66
It is not that no wise men according to the flesh [receive Christ], but that not many who are wise according to the flesh. Origen (c. 228, E), 9.345
Greetings in God, my most excellent sir and venerable son, Gregory, from Origen. . . . Your natural talents might make of you a finished Roman lawyer or a Greek philosopher. . . . But I am anxious that you should devote all the strength of your natural talents to Christianity for your end. To this end, I wish to ask you to extract from the philosophy of the Greeks what may serve as a course of study or a preparation for Christianity. And from geometry and astronomy, take what will serve to explain the sacred Scriptures. Origen (c. 240, E), 4.393
Celsus has claimed that it is a saying of many Christians that “the wisdom of this life is a bad thing, but that foolishness is good.” I have to answer that he slanders the Gospel, not quoting the words as they actually occur in the writings of Paul. . . . By the term, “the wisdom of this world,” we mean every false system of philosophy. According to the Scriptures, they are brought to nothing. However, we do not indiscriminately say that foolishness is good. Rather, we say this only when a man becomes foolish as to this world. Origen (c. 248, E), 4.402
Some have been led to think that no one who is educated, wise, or prudent, embraces the Gospel. Now, in answer to such a person, we would say that it has not been stated that “no wise man according to the flesh,” but that “not many wise men according to the flesh” are called. Origen (c. 248, E), 4.483
Truly, it is no evil to have been educated. For education is the way to virtue. . . . It is no hindrance to the knowledge of God to have been educated. Rather, it is a help. Origen (c. 248, E)
If, therefore, it should happen that a believer in Christ is called to this same office [librarian for the emperor], he should not despise the secular literature and those Gentile intellects that please the emperor. The poets are to be praised for the greatness of their genius. . . . Furthermore, the orators and the philosophers are to be praised, in their own class. . . . On occasion, also, he will endeavor to praise the divine Scriptures . . . Sometimes, too, the Gospel and the apostles will be praised for their divine oracles. And there will be an opportunity to speak of Christ. Theonas of Alexandria (c. 300, E), 6.160
Sometimes, the common people have more wisdom. For they are only wise as far as is necessary. If you ask them whether they know something or not, they will say that they know the things that they truly know. But they will admit that they are ignorant of the things they do not know. . . . What then is wisdom? It consists in thinking neither that you know all things (for that is the property of God) nor that you are ignorant of all things (which is the property of the beasts). Lactantius (c. 304–313, W)