ADDITIONS

Containing spurious works to the complete works of Justin, the acts of his martyrdom and of those with him, and also fragments of the lost

writings of Justin, Tatian, and Theophilus. JUSTIN TO ZENAS AND SERENUS, THE BROTHERS, GREETINGS. Concerning the irrational instruction based on the prejudice of some, and unprofitable learning, inherited according to the tradition of men by those who think and act like the Pharisees, I have set forth with all accuracy in my letter to Papas. But lest I seem to be altogether censorious, and that I might provide saving handles to those who wish to do well, having composed what was written by me to the magistrates very carefully, as I think, I have not hesitated to write to you also, for the sake of your knowing the childish ways of life of some. For to know the conduct of those who do not live according to reason instructs those who are eager not to fall into similar things. It is well for you, therefore, to act bravely out of preparation; but since by the revolutions of the present age our minds are disturbed, being dragged down into the world, from which the Savior, saying that He and we are not of it, turned us away from communion with it, I advise you to become friends of the truth, and accepting the result of the power in the heavens to accomplish everything according to the will of the Father of the ages, and to stand far from worldly strife and jealousy. For everyone who is angry is at odds with himself, and the form of battling with anger is accustomed to end up within himself. We know some, at any rate, who, being moved against their neighbors, on whose account their sorrows have occurred, though the neighbors know nothing of it, consume and grieve themselves. One must therefore say nothing harsh to the one who tries to oppose, but with a settled mind and an untroubled disposition, this much: Your strength will not be so mighty that you should move my will. And one must take thought for peace towards those who disagree and not, being carried away by the principle of anger, say at one time, "I am of such a nature and I cannot not be angry," and at another time, to withdraw from communion during the prayer. For to still live according to nature is the mark of one who has not yet believed, and to be jealous through envy is the mark of one who stands far from the truth. One must therefore instruct everyone without holding a grudge, not making a practice of admonition. But we know some who are making progress in carnal things, dragging the gospel toward their own anger and wishing to apply the oracles of our Savior to the principle of their own condemnation; to whom if it were granted the ability to hand some over to Gehenna, even the whole world would by them

ΠΡΟΣΘΗΚΑΙ

Περιέχουσαι νόθα εἰς τὰ ἅπαντα Ἰουστίνου, πράξεις τοῦ μαρτυρίου αὐτοῦ καὶ τῶν σὺν αὐτῷ, πρὸς δὲ καὶ τεμάχια τῶν ἀπολεσθέντων

συγγραμμάτων Ἰουστίνου, Τατιανοῦ καὶ Θεοφίλου. IOΥΣΤIΝOΣ ΖHΝAι ΚAI ΣEΡHΝΩι ΤOIΣ A∆EΛΦOIΣ ΧAIΡEIΝ. Περὶ μὲν τῆς κατὰ πρόλημμά τινων ἀλογίστου παι δείας, μαθήσεώς τε ἀνωφελοῦς, κατὰ παράδοσιν ἀνθρώπων κληρονομηθείσης ὑπὸ τῶν τὰ ὅμοια τοῖς Φαρισαίοις νοούν των τε καὶ πραττόντων, ἐν τῇ πρὸς Πάπαν ἐπιστολῇ μετὰ πάσης ἀκριβείας ἐξεθέμην. Ἵνα δὲ μὴ πάνυ μεμπτικὸς εἶναι δόξαιμι, παρέχοιμι δὲ καὶ λαβὰς σωτηρίους τοῖς βουλομένοις εὖ πράττειν, ἐν τῇ γραφείσῃ πρὸς ἄρχοντάς μοι λίαν ἐπι μελῶς, ὡς ἐγὼ νομίζω, συντάξας, οὐκ ὤκνησα καὶ ὑμῖν ἐπι στεῖλαι, χάριν τοῦ γινώσκειν ὑμᾶς τὰς παιδαριώδεις τινῶν πολιτείας. Τὸ γὰρ εἰδέναι τῶν μὴ κατὰ λόγον πολιτευομέ νων τὰς ἀναστροφὰς σωφρονίζει τοὺς μὴ ἐμπίπτειν εἰς τὰ ὅμοια σπεύδοντας. Ὑμᾶς μὲν οὖν καλῶς ἔχει τὰ ἐκ παρα σκευῆς ἀνδραγαθεῖν· ἀλλ' ἐπεὶ τοῦ νῦν αἰῶνος ταῖς περιφο ραῖς τὰ τῆς γνώμης ἡμῶν συνταράττεται κατασπωμένων εἰς τὸν κόσμον, ὅθεν ὁ σωτήρ, οὐκ εἶναι λέγων ἑαυτὸν καὶ ἡμᾶς τούτου, τῆς πρὸς τοῦτον κοινωνίας ἀπέστρεψε, συμ βουλεύω ὑμῖν φίλους τῆς ἀληθείας γίνεσθαι, καὶ τὸ ἀποτέ λεσμα τῆς ἐν οὐρανοῖς δυνάμεως καταδεχομένους πᾶν τὸ κατὰ τὸ θέλημα τοῦ πατρὸς τῶν αἰώνων ἀπαρτίζειν, μάχης τε καὶ ζηλοτυπίας κοσμικῆς μακρὰν ἵστασθαι. ∆ιαφέρεται γὰρ ἑαυτῷ πᾶς ὁ ὀργιζόμενος καὶ τὸ τῆς θυμομαχίας εἶδος εἰς ἑαυτὸν καταντᾶν εἴωθεν. Ἤδη γοῦν τινας ἴσμεν ἐφ' οἷς ἂν κινηθῶσιν τῶν πλησίον, δι' οὓς τὰ τῆς λύπης αὐτοῖς ἀποβέβηκε, μηδὲν εἰδότας, ἑαυτοὺς δὲ ἐσθίοντας καὶ ὀδυνῶντας. Ῥητέον οὖν πρὸς τὸν ἐναντιοῦσθαι πειρώμε νον χαλεπὸν μηδέν, καθεσταμένῃ δὲ τῇ γνώμῃ καὶ ἀταράχῳ τῇ διαθέσει τοσοῦτον· Oὐχ οὕτως ἔσται σου τὸ τῆς ἰσχύος δυνατόν, ἵνα μου κινήσῃς τὴν προαίρεσιν. Προνοητέον δὲ καὶ τῆς πρὸς τοὺς διαφερομένους εἰρήνης καὶ μὴ τῷ δόγματι τῆς ὀργῆς συναποφερομένους λέγειν ποτὲ μὲν Φύσεώς εἰμι τοι αύτης καὶ οὐ δύναμαι μὴ ὀργίζεσθαι, ποτὲ δὲ καὶ τῆς κοινω νίας κατὰ τὴν εὐχὴν ἀποχωρεῖν. Τὸ μὲν γὰρ ἔτι κατὰ φύσιν βιοῦν οὐδέπω πεπιστευκότος ἐστίν, τὸ δὲ ζηλοτυπεῖν διὰ φθό νον μακρὰν τῆς ἀληθείας ἱσταμένου. Παιδευτέον οὖν πάντα ὁντινοῦν ἀμνησικάκως, μὴ κατεπιτηδεύοντας τὴν νουθεσίαν. Ἤδη δέ τινας ἴσμεν κατὰ τὸ σαρκικὸν ἐν προκοπῇ γινομέ νους, ἕλκοντας πρὸς τὴν ἑαυτῶν ὀργὴν τὸ εὐαγγέλιον καὶ βου λομένους ἐφαρμόζειν τῷ δόγματι τῆς καταφορᾶς αὑτῶν τὰ λόγια τοῦ σωτῆρος ἡμῶν· οἷς εἰ ἀποβεβήκει τὸ δύνασθαι ἐν γεέννῃ παραδιδόναι τινάς, καὶ ὁ κόσμος ἂν ὅλος ὑπ' αὐτῶν