[109] Methodius, Eusebius, Apollinaris, and Philostorgius. [↑]
[110] Cod. Justin. De Summa Trinitate. l. I, tit. i, c. 3. [↑]
[111] Citations are given by Baur, Ch. Hist. ii, 180 sq. [↑]
[112] Cp. Mackay, Rise and Progress of Christianity, p. 160. Chrysostom (De Mundi Creatione, vi, 3) testifies that Porphyry “led many away from the faith.” He ably anticipated the “higher criticism” of the Book of Daniel. See Baur, as cited. Porphyry, like Celsus, powerfully retorted on the Old Testament the attacks made by Christians on the immorality of pagan myths, and contemned the allegorical explanations of the Christian writers as mere evasions. The pagan explanations of pagan myths, however, were of the same order. [↑]
[113] Gieseler, § 106, ii, 75. Cp. Mosheim, 4 Cent. pt. ii, ch. iii, § 22. [↑]
[114] Gieseler, § 106, vol. ii, p. 74; Mosheim, 4 Cent. pt. ii, ch. iii, § 2; and Schlegel’s note in Reid’s ed. p. 152. [↑]
[115] Milman, Hist. of Chr. bk. iii, ch. xi (ii, 268–70); Mosheim, 5 Cent. pt. ii, ch. iii, § 14; Gilly, Vigilantius and his Times, 1844, pp. 8, 389 sq., 470 sq. As to Jerome’s persecuting ferocity see also Gieseler, ii, 65 note. For a Catholic polemic on Jerome’s side see Amedée Thierry, Saint Jérome, 2e édit. pp. 141, 363–66. [↑]
[116] See a good account of the works of Macrobius in Prof. Dill’s Roman Society in the last Century of the Western Empire, bk. i, ch. iv. [↑]
[117] Philostorgius, Eccles. Hist. Epit. bk. viii, ch. x. [↑]
[118] By Justinian in 529. The banished thinkers were protected by Chosroes in Persia, who secured them permission to return (Gibbon, Bohn ed. iv. 355–56; Finlay, Hist. of Greece, ed. Tozer, i, 277, 287). Theodosius II had already forbidden all public lectures by independent teachers (id. pp. 282–83). [↑]