X. (48) I have now then explained the character of the first triad of those who desire virtue. There is also another more important company of which we must now proceed to speak, for the former resembles those branches of instruction which are allotted to the age of childhood, but this resembles rather the gymnastic exercises of athletic men, who are really preparing themselves for the sacred contests, who, despising all care of getting their body into proper condition, labour to bring about a healthy state of the soul, being desirous of that victory which is to be gained over the adverse passions. (49) The particulars then on which each individual differs from the other, though all are hastening to one and the same end, we will hereafter examine more minutely; but it is necessary not to pass over in silence what it seems desirable to premise concerning the whole three taken together. (50) It happens then that they are all three of one household and of one family, for the last of the three is the son of the middle one, and the grandson of the first; and they are all lovers of God, and beloved by God, loving the only God, and being loved in return by him who has chosen, as the holy scriptures tell us, by reason of the excess of their virtues in which they lived, to give them also a share of the same appellation as himself; (51) for having added his own peculiar name to their names he has united them together, appropriating to himself an appellation composed of the three names: “For,” says God, “this is my everlasting name: I am the God of Abraham, and the God of Isaac, and the God of Jacob,”{8}{#ex 3:15.} using there the relative term instead of the absolute one; and this is very natural, for God stands in no need of a name. But though he does not stand in any such need, nevertheless he bestows his own title on the human race that they may have a refuge to which to betake themselves in supplications and prayers, and so may not be destitute of a good hope.