[3] Labeo and Censorinus are the only authors with demonstrable interests in writing about Roman religion during the Crisis of the Third Century, a time of "military anarchy" between the death of Caracalla and the accession of Diocletian when scholarship seems mostly to have ground to a halt.
[13] Labeo is one of the Greek and Roman authors with whom Augustine of Hippo debates over the nature of "demons" in Book 8, On the City of God.
[16] Labeo supported the view that the Roman goddess Maia was the Earth (Terra), named for her great size (magnitudine), to be identified with the Great Mother (Magna Mater) and the Good Goddess (Bona Dea), to whom a temple was dedicated on the Kalends of May.
[17] Labeo wrote a book De oraculo Apollinis Clarii that has provided a key passage for understanding monotheistic tendencies in ancient Greek and Roman religious thought.
"[19] Apollo responded: Alas, you have not come to enquire about small matters.You want to know who is the king of heavenWhom even I do not know, yet revere according to tradition.Apollo says that the supreme God is superior to him, ineffable and unknowable.
The force of this oracular saying, and the interpretation of the divinity and the name, whereby Father Liber and Sol are meant by Iao, Cornelius Labeo treats in his book titled On the Oracle of the Clarian Apollo.
[24] The most extensive treatment of Cornelius Labeo, including the collected fragments, is that of the Italian scholar P. Mastandrea, Un Neoplatonico Latino: Cornelio Labeone, testimonianze e frammenti (Leiden, 1979).