heresy and in what philosophic source it took its rise.(29) But who knows not the disputations of Clement of Alexandria, which the same Jerome thus honorably commemorates: "What is there in them that is not learned, and what that is not of the very heart of philosophy?"(30) He himself, indeed, with marvellous versatility treated of many things of the greatest utility for preparing a history of philosophy, for the exercise of the dialectic art, and for showing the agreement between reason and faith. After him came Origen, who graced the chair of the school of Alexandria, and was most learned in the teachings of the Greeks and Orientals. He published many volumes, involving great labor, which were wonderfully adapted to explain the divine writings and illustrate the sacred dogmas; which, though, as they now stand, not altogether free from error, contain nevertheless a wealth of knowledge tending to the growth and advance of natural truths. Tertullian opposes heretics with the authority of the sacred writings; with the philosophers he changes his fence and disputes philosophically; but so learnedly and accurately did he confute them that he made bold to say: "Neither in science nor in schooling are we equals, as you imagine."(31) Arnobius, also, in his works against the pagans, and Lactantius in the divine Institutions especially, with equal eloquence and strength strenuously strive to move men to accept the dogmas and precepts of Catholic wisdom, not by philosophic juggling, after the fashion of the Academicians, but vanquishing them partly by their own arms, and partly by arguments drawn from the mutual contentions of the philosophers.(32) But the writings on the human soul, the divine attributes, and other questions of mighty moment which the great Athanasius and Chrysostom, the prince of orators, have left behind them are, by common consent, so supremely excellent that it seems scarcely anything could be added
