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of the refutation of the falsely so-called knowledge. -But if someone says, etc. TITLE 55. -Concerning the renewal of things seen, I mean, of heaven and earth. Of Saint Irenaeus. -Not the hypostasis, nor the substance, etc. TITLE 60. -Concerning love, and peace, and concord and peacemakers. Of Dionysius of Alexandria, from the 4th festal letter. -Love certainly leaps forth, seeking to benefit someone even when he is unwilling, and often hesitant out of modesty; and because the one who refuses to be benefited does not wish to be a burden to another, and prefers to be distressed, enduring his own pains, so as not to cause trouble and annoyance to someone, he who is full of love earnestly beseeches him to put up with and endure being assisted as though being wronged, and to grant the greatest favor to the other, not to himself, namely to allow his own trouble to be relieved through him. Of Clement, from the 8th Stromata. -Love 96.481 rules the willing, but fear rules the unwilling; this is the base sort. But the fear that leads us to good, leads to Christ, and is salutary. TITLE 61. -Concerning truth and faithful witness. From the same (Justin) to the emperor Antoninus. -Reason dictates that those who are truly pious and philosophers should honor and love the truth alone, refusing to follow the opinions of the many, if they are base. For sound reason dictates not to follow those who have done or decreed something unjustly, but that in every way, and before his own life, the lover of truth must choose to do and to say what is just, even if death threatens. It is likely hidden from them that he has departed from error to the truth through true faith, but he himself truly knows himself not to be mad, as they say, but to have been freed from the unstable and changeable corruption surrounding the manifold variety of error, through the simple and ever-constant truth. Of the same, from On the Resurrection. -The word of truth is free, etc. Of Saint Justin, philosopher and martyr, from the 5th part of his Apology. -I consider that doing well, O men, is nothing other than living according to truth. But to live well and according to truth is not possible without understanding the nature of things. Of the same, from the 2nd discourse to Trypho. -Everyone who is able to speak the truth, and does not speak it, will be judged by God. Of Saint Ephraimius, archbishop of Antioch, from the 3rd chapter of On John the Grammarian and the Synod. -Truth is self-sufficient to convert those who try to contend against it; so that it might be clearly known, that it has become an unconquerable and altogether invincible weapon. Of Antipater, bishop of Bostra. -Truth is self-sufficient for its own defense, for those who see with the sharp eye of the soul. Of Philo, from the 2nd of the Questions on Exodus. -Among some lawgivers it is forbidden to bear witness by hearsay, since truth is confirmed by sight, but falsehood by hearing. TITLE 64. -Concerning those who accept wicked things, and dishonor what is just. Of Saint Cyril, from the 1st book of Against Julian. -From this I think it is easier to perceive, etc. TITLE 68. -Concerning quietude and tranquility; and that to be at rest brings about the knowledge of God. Of Saint Serapion, from the 55th letter. -It is fitting for the continent man also to flee the crowds, that he may have his mind undistracted, and his heart untroubled; for there is much turmoil in the crowds. 96.484 From the same. -Withdrawal is a great help toward the perfection of men. Of Didymus, from the commentary on John. -Let him into whom the love of having holy knowledge enters, be at leisure from the world, and from its desire, and from the works of the flesh, that he may approach Him who said, 'Be still, and know that I am God'. Of Philo, from the 4th of the Questions on Genesis. -The wise man pursues tranquility and quietude, that he may attain to divine things at an opportune time. From the 5th of the same. -For thus the lover of wisdom associates with none of the more foolish, even if he happens to be related to them, nor does he pass time with the most wicked, being separated from the many

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ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. -Εἰ δὲ λέγει τις, κ. τ. ε. ΤΙΤΛ. ΝΕʹ. -Περὶ ἀνακαινισμοῦ τῶν ὁρωμένων, λέγω δὴ οὐρανοῦ καὶ γῆς. Τοῦ ἁγίου Εἰρηναίου. -Οὐχ ἡ ὑπόστασις, οὐδὲ ἡ οὐσία, κ. τ. ε. ΤΙΤΛ. Ξʹ. -Περὶ ἀγάπης, καὶ εἰρήνης, καὶ ὁμονοίας καὶ εἰρηνοποιῶν. ∆ιονυσίου Ἀλεξανδρείας, ἐκ τῆς δʹ ἑορταστικῆς ἐπιστολῆς. -Ἡ ἀγάπη προπηδᾷ πάντως, τὶ ὀνῆσαι καὶ ἄκοντα θηρωμένη, καὶ πολλάκις ὀκνοῦντά τινα ὑπ' αἰδοῦς· καὶ διὰ τὸ μὴ βούλεσθαι βαρὺν ἑτέρῳ γενέσθαι τὸν εὖ πάσχειν παραιτούμενον, καὶ μᾶλλον αὐτὸν δυσφορεῖν στέργοντα τοῖς ἰδίοις ἀλγεινοῖς, ὑπὲρ τοῦ μὴ πράγματά τινι καὶ ὄχλησιν παρασχεῖν, ὁ πλήρης ἀγάπης πολλὰ καθικέτευσεν ἀνασχέσθαι καὶ ὑπομένειν ὡς ἀδικούμενον, καὶ ἐπικουρούμενον, καὶ χάριν ἄλλῳ μεγίστην, οὐχ ἑαυτῷ παρασχεῖν τὸ ἑαυτοῦ δι' ἐκείνου λωφῆσαι κακόν. Κλήμεντος, ἐκ τοῦ ηʹ Στρωμάτων. -Ἀγάπη 96.481 ἑκουσίων ἄρχει, ἀκόντων δὲ φόβος οὗτος ὁ φαῦλος. Ὁ δὲ εἰς ἀγαθὸν παιδαγωγῶν ἡμᾶς, εἰς Χριστὸν ἄγει, καὶ ἔστι σωτήριος. ΤΙΤΛ. ΞΑʹ. -Περὶ ἀληθείας καὶ μαρτυρίας πιστῆς. Ἐκ τοῦ αὐτοῦ (Ἰουστίνου) πρὸς Ἀντωνίνον αὐτοκράτορα. -Τοὺς κατὰ ἀλήθειαν εὐσεβεῖς καὶ φιλοσόφους μόνον τἀληθὲς τιμᾷν καὶ στέργειν ὁ λόγος ὑπαγορεύει, παραιτουμένους δόξαις πολλῶν ἐπακολουθεῖν, ἐὰν φαῦλαι ὦσιν. Οὐ γὰρ μὴ ἕπεσθαι τοῖς ἀδίκως τι πράξασιν, ἢ δογματίσασιν, ὁ σώφρων λόγος ὑπαγορεύει, ἀλλὰ ἐκ παντὸς τρόπου, καὶ πρὸ τῆς ἑαυτοῦ ψυχῆς τὸν φιλαληθῆ, κἂν ὁ θάνατος ἀπειλῆται, τὰ δίκαια πράττειν τε καὶ λέγειν αἱρεῖσθαι δεῖ. Λανθάνει μὲν ὡς εἰκὸς αὐτοὺς, ὡς ἐκ πλάνης τῇ ἀληθείᾳ διὰ τῆς ὄντως πίστεως ἐξεστηκὼς, αὐτὸς δὲ ἀληθῶς οἶδεν ἑαυτὸν, οὐχ, ὅ φασιν ἐκεῖνοι, μαινόμενον, ἀλλὰ τῆς ἀστάτου καὶ ἀλλοιωτῆς περὶ τὴν παντοδαπῆ τῆς πλάνης ποικιλίαν φθορᾶς, διὰ τῆς ἁπλῆς καὶ ἀεὶ ὡσαύτως ἐχούσης ἀληθείας ἠλευθερωμένον. Τοῦ αὐτοῦ, ἐκ τοῦ περὶ ἀναστάσεως. -Ὁ μὲν τῆς ἀληθείας λόγος ἐστὶν ἐλεύθερος, κ. τ. ε. Τοῦ ἁγίου Ἰουστίνου φιλοσόφου καὶ μάρτυρος, ἐκ τοῦ εʹ μέρους τῆς ἀπολογίας αὐτοῦ. -Τὸ εὖ πράττειν ἡγοῦμαι, ὦ ἄνδρες, οὐκ ἄλλο τι εἶναι, ἢ τὸ κατὰ ἀλήθειαν ζῇν. Τὸ δὲ εὖ ζῇν καὶ κατὰ ἀλήθειαν, οὐκ ἄνευ τοῦ κατανοῆσαι τὴν τῶν πραγμάτων φύσιν. Τοῦ αὐτοῦ, ἐκ τοῦ πρὸς Τρύφωνα βʹ λόγου. - Πᾶς ὁ δυνάμενος λέγειν τὸ ἀληθὲς, καὶ μὴ λέγων, κριθήσεται ὑπὸ τοῦ Θεοῦ. Τοῦ ἁγίου Ἐφραιμίου ἀρχιεπισκόπου Ἀντιοχείας, ἐκ τοῦ γʹ κεφαλαίου τοῦ περὶ τοῦ γραμματικοῦ Ἰωάννου καὶ τῆς συνόδου. -Αὐταρκής ἐστιν ἡ ἀλήθεια, τοὺς πειρωμένους διαφιλονεικεῖν πρὸς ἑαυτὴν μεθιστᾷν· ὅπως ἂν διαῤῥήδην γνωρίζοιτο, ὡς ἀήττητον ὅπλον καὶ παντάπασιν ἄμαχον καθέστηκεν. Ἀντιπάτρου ἐπισκόπου Βοστρῶν. -Αὐταρκὴς πρὸς συνηγορίαν ἑαυτῇ ἡ ἀλήθεια, τοῖς ὀξεῖ τῷ τῆς ψυχῆς ὄμματι βλέπουσιν. Φίλωνος, ἐκ τοῦ βʹ τῶν ἐν Ἐξόδῳ Ζητημάτων. - Παρ' ἐνίοις νομοθέταις ἀπείρηται μαρτυρεῖν ἀκοῇ, ὡς τὸ μὲν ἀληθὲς ὄψει πιστούμενον, τὸ δὲ ψεῦδος ἀκοῇ. ΤΙΤΛ. Ξ∆ʹ. -Περὶ τῶν ἀποδεχομένων τὰ πονηρὰ, καὶ ἀτιμαζόντων τὸ δίκαιον. Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ αʹ βιβλίου τῶν κατὰ Ἰουλιανοῦ. -Ἐντεῦθεν οἶμαι καταθρῆσαί τε ῥᾷον, κ. τ. ε. ΤΙΤΛ. ΞΗʹ. -Περὶ ἀπραγμοσύνης καὶ ἡσυχίας· καὶ ὅτι τὸ ἠρεμεῖν τὴν τοῦ Θεοῦ γνῶσιν προξενεῖ. Τοῦ ἁγίου Σεραπίωνος, ἐκ τῆς νεʹ ἐπιστολῆς. - Ἁρμόζει τῷ ἐγκρατεῖ καὶ τοὺς ὄχλους φυγεῖν, ἵνα τὸν νοῦν ἀπερίσπαστον ἔχῃ, καὶ τὴν καρδίαν ἀτάραχον· πολλὴ γὰρ ἐν τοῖς ὄχλοις ἡ ταραχή. 96.484 Ἐκ τῆς αὐτῆς. -Μέγας συνεργὸς πρὸς τελειότητα τῶν ἀνθρώπων ἐστὶν ἡ ἀναχώρησις. ∆ιδύμου, ἐκ τοῦ εἰς τὸ κατὰ Ἰωάννην. -Ὧ ἔρως εἰσέρχεται γνῶσιν ἁγίαν ἔχειν, σχολασάτω ἀπὸ τοῦ κόσμου, καὶ τῆς ἐπιθυμίας αὐτοῦ, καὶ τῶν τῆς σαρκὸς ἔργων, ἵνα προσβαλῇ αὐτῷ εἰρηκότι, Σχολάσατε καὶ γνῶτε, ὅτι ἐγώ εἰμι ὁ Θεός. Φίλωνος, ἐκ τοῦ δʹ τῶν ἐν Γενέσει Ζητημάτων. - ̔Ο σοφὸς ἠρεμίαν καὶ ἀπραγμοσύνην μεταδιώκει, ἵνα τῶν θείων ἐν εὐκαιρίᾳ ἐπιτύχῃ. Ἐκ τοῦ εʹ τῶν αὐτῶν. -Οὕτως γὰρ ὁ σοφίας ἐραστὴς οὐδενὶ τῶν εἰκαιοτέρων κἂν συμπεφυκὼς τυγχάνῃ, σύνεστιν, ἢ συνδιατρίβει πονηροτάτῳ, διεζευγμένος τῶν πολλῶν