The demons introduced fate, a flagrant injustice. They teach that the judge and the judged are made so by fate. The murderers and the murdered, the wealthy and the needy—they are all the offspring of the same fate. Tatian (c. 160, E), 2.68
According to our [Christian] notions, the primary powers are the Lord God and His adversary the devil. But according to men’s general opinion about providence, they are fate and necessity. Tertullian (c. 210, W), 3.201
There are others [the Chaldeans] who say that men are governed by the decree of fate. As a result, sometimes men act wickedly, and other times, they act well. Bardesanes (c. 222, E), 8.727
You say that those beings who are plainly cruel are gods. And you say that creation assigns the fates to you. . . . If the fates give the generations, why do you pray to the gods? Commodianus (c. 240, W), 4.205
If God harmoniously orders the whole circular motion of the stars, . . . and if the stars produce the qualities of virtue and vice in human life, . . . then God is the cause and giver of evils. However, God is the cause of injury to no one. Therefore, fate is not the cause of all things. Methodius (c. 290, E), 6.342
If fate causes men to injure one another and to be injured by one another, what need is there for laws? . . . To do good or evil is in our own power, and it is not decided by the stars. Methodius (c. 290, E), 6.343
If [the gods] are unable to turn aside the course of events and to change what has been appointed by fate, what reason, what cause, is there to want to weary and deafen the ears of those [gods]? For you cannot trust in their help in your utmost need. Arnobius (c. 305, E), 6.521