Epistula ad Zenam et Serenum

Additions containing spurious works among all of Justin's writings, the acts of his martyrdom and those with him, and also fragments of the lost writings of Justin, Tatian, and Theophilus. YST N S Z N I K S R NŌi T S D LPh S CH R N. Concerning the irrational education of some by preconception, and useless learning inherited by tradition from men, as understood and practiced by those who think and act like the Pharisees, I have set forth with all precision in the letter to Papas. But lest I seem overly censorious, and also provide saving handles to those who wish to act rightly, in the letter written to the rulers, which I composed very carefully, as I think, I did not hesitate to write also to you, for the sake of your knowing the childish conduct of some. For knowing the ways of those who do not live according to reason restrains those who are eager not to fall into similar things. It is well for you to act bravely from preparation; but since in the present age the revolutions of our mind are disturbed by the turnings of the world, as we are dragged down into the cosmos, whence the Savior, saying that he and we are not of this world, 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 complete everything according to the will of the father of the ages, and to stand far from worldly strife and jealousy. For every angry person is at variance with himself, and the form of wrathful combat tends to recoil upon oneself.

We know already that some people, when they are disturbed by those near them because of whom their grief has come about, knowing nothing, consume and distress themselves. Therefore, one must say nothing harsh to one who tries to oppose, but with a settled mind and untroubled disposition only this: "Your strength will not be so powerful that you can move my resolve." One must also take care for peace with those who differ, and not, carried away by the passion of anger, say sometimes, "I am of such a nature and cannot help being angry," and sometimes even withdraw from communion at prayer. For living still according to nature is characteristic of one who has not yet believed, and being jealous out of envy is characteristic of one who stands far from the truth. Therefore, one must educate everyone without resentment, not contriving the admonition. We know already that some people, advancing in the flesh, drag the gospel toward their own anger and wish to apply the sayings of our Savior to their own doctrine of condemnation. If it were possible for them to consign anyone to Gehenna, the whole world would be by them

is consumed. But as far as it depends on them, they also condemn and open the furnaces of fire. Therefore, let us not be such people. And I further give you this counsel: to observe what it is fitting to consider, and to instruct one's neighbor as is necessary, having first meditated many times oneself on what is suspected, lest it be a false opinion; and if he should seem to think rightly, then to admonish him, until either he is persuaded by the counsels or he himself makes himself manifest. The fact that we do not deliberately seek to enjoy preeminence, nor, if some wish to be such, are we grieved, but yield to those who deem themselves worthy of things to which the Savior has not called the faithful, can provide us with great tranquility. One must be silent toward the one who cries out, and laugh at the one who thinks he has gotten the better of someone, not being led by vain vainglory on account of those present and listening to strengthen the revolt equally with the counter-arguments of the words. For let the one who speaks rightly consider that "He has also done wrong, and I did not wish or dare to contradict," but let there be for me, on account of good conscience, cheerfulness and rest; and let the one who does wrong not be arrogant in persuading his brother, and let the one being admonished not be angry, but let him himself call upon his own kin. For it is fitting that the two meet each other, hastening to be brought down to peace, because the father also, having met his repentant son, appears and does not wait, but has brought himself to meet that one's repentance.

For kindness according to faith works peace for both parties, and the one who has done wrong persuades the friend through the sin, and the one who has been wronged will himself repent because he became angry at his own kin. Therefore, the faithful person must be free from every desire and carnal appetite; for one who is not such both robs and commits sacrilege against the temple of God, and, to speak more boldly, casts God out of himself, and because of his conscience he is callous and is disposed hostilely toward those who admonish him, and he puts forward Adam and takes pride in the deed of the sow, when he ought to die together with Christ. It is fitting for us, considering many things among ourselves, to make our conversations blameless, not to speak for the sake of wanting to chatter, but for the most part to be silent and to answer in measured terms those whom necessity compels. One must also flee evil suspicions, and test one's own reputation. And one must be quiet, being patient and not becoming angry. But one must not envy anyone who is loved, nor practice service, nor serve as if according to a preconception, swallowing the bitter, as they say, unwillingly. One must do everything according to faith with a correct rule; for everyone who is not such, even if he walks as if on ropes, will fall before long, even if he seems very admirable to those who, because of their own inaction, gape at the boastfulness of others. Therefore, one must know what is practiced for the sake of glory, and what sort is according to truth.

...and because of this, one must steer one’s own ship, neither lying about the art of navigation nor fearing the storms, and expecting everything that will turn out contrary. For we are still at the peak of our flesh, and no good dwells in us. Therefore, one must call upon the physician for healing; for the one who is thus disposed will be healed and will escape the disease. One must be eager neither to appear an amateur in speech nor to misuse the mouth with a lack of vigor; for the former is sluggish or faithless, while the latter shows a pursuit of what is esteemed in the world. One must use foods not for pleasure, but for the desire to live for something useful. If ever we are overtaken by need, let us be content with poverty. And if you wish to hear the form of freedom from distress in brief, be content in all things; and you will neither fall because of arrogance when you become wealthy, nor be tripped up by grief when living in need, your mind always appearing single-focused according to the virtuous word. Moreover, one must consider the whole world as foreign, and nothing as one’s own beyond faith. Therefore, one should seek neither earthly friendship nor the extravagance blessed by fools in the greatness of a city or the abundance of necessities, which one should not even desire. For we are not from this age, unless we wish to be kin to this world. To put it concisely, the one who wishes to live well should neither see many things nor practice hearing many things, nor, if he hears or sees, should he think that he sees or hears; for the form of tranquility takes its beginning from this.

But the one who busies himself with many things wrongs himself, and also causes his neighbor to sin even unwillingly through his contentiousness toward him. Therefore, one must often consider the matter that has fallen under one's notice, and only then with difficulty separate from it the one who has been unable to flee the disease by means of either cauteries or scalpels. One must converse about nothing worldly, but rather about that which equips us for virtue; for if this does not happen, it produces in us much frivolity, and the contentious person takes his starting point from this. Indeed, we already know some who, by the principle of their own choice, as far as it depends on them, turn day into night, and because of their hardened imagination, disbelieve in a perverse way the achievements of certain persons, and are vexed at these things, and as soon as they hear something wicked, they rather believe the one who falsely accuses. For what need have I to speak of those who, because of a bad conscience, draw the conversations of their neighbors to themselves, and, so that another may utter something about anything whatsoever, think that what is said refers to themselves, fabricating from these things a drama and a stage, as is likely, for whom it is sufficient to speak and write by way of innuendo? I would also laugh at those who, in a secret place, together with some of their neighbors, compose headings of discourses and conversations that conduce to nothing suitable, but rather equip battles through whisperings and wars, setting up their stage up and down.

Just as the one who plays Orestes with an excessively loud voice is considered by the foolish to be fearsome and great because of his wooden boots, his padded belly, his outlandish costume, and his monstrous mask, so also those who profess to have zeal and practice outspokenness, because they wish to prevail, put on every form of pretended freedom, having swallowed up the zealous man with their contentiousness, just as the Bacchants carry spears in their thyrsi under a peaceful guise. And this also must be guarded against: not to go forth sometimes with a cheerful face and sometimes with a gloomy one. And if the truth must be told, one must renounce the entire twelve-part drama that is performed each day. At any rate, I would say what seems to me to be the case: that everyone who is worldly in judgment and who departs from the correct standard is self-condemned, knowing what he does by artifice, and recognizing the war within himself, yet not drawing peace into his own bowels. One must honor all friends. And the practice of refutation must be not only performed but also endured. One must use wine when one is no longer at leisure for reading; for such a person is a drunkard, deranged in judgment, and continually heated. When one's neighbor is speaking, one must neither mock nor hinder him, but let him continue until, out of shame at the silence, he stops. One must give counsel that is beneficial through one common principle to all. One must admonish the one who errs, not in public, unless he needs it because of his contemptuousness.

One must associate with women more cautiously because of their inflated pride. For as long as a woman makes herself conspicuous, puts forward her being a woman, and cultivates idleness, she is female, and because of such a disposition she is not trustworthy. Let us therefore neither pursue them nor flatter them; and let us not do what belongs to love in a risky manner. For the machinations of evil are manifold. For this reason one must be watchful, devoting oneself to the sayings of the Savior, saying or hearing nothing base about anything; for the mind becomes mangy and filled with much bad humor from other conversations. For this reason one should hear only what is beneficial, and act according to the Gospel; and one should decline those things that trip up the mind. One should inquire about the sayings; it is good if one does so intelligently, but if not, at least as a layman. For wisdom will be accounted as wisdom to a fool who asks; but to one who seems prudent according to his own fancy, much dishonor will be added. The Spirit calls a fool one whose perception has been led astray by lay ignorance, so that foolishness is lay-like, just as simplicity is. And Paul writes: "Who has known the mind of the Lord, that he might interpret it?" And again: "But we have the mind of Christ." For the one who, through irrationality, says or does what is not proper, having seemed prudent, will be accounted a fool.

One must humble oneself not only in word but also in deeds, so that we may not be sorcerers and flatterers, but gentle and not sycophants. And it is further fitting for one who lives rightly to be quiet and free from meddlesomeness, not becoming angry nor engaging in strife while remaining silent, but considering everything that is needful, whether it can be spoken well, and then speaking only with difficulty. Hymns and psalms and odes and praises must be sung; not, as one who contends with himself, condemningly following some in an enigmatic manner, through psalmody to vex one's neighbor, so that he may not even seem to differ, and somehow wounding as if by craft, thinking that one makes the accusation against that person blamelessly. One must also listen to the one who advises, not only teach. One must be persuaded, in like manner, that the neighbor who wishes to assent to him may become so. Others must be considered prudent, and understanding is not to be attributed to oneself alone. One must not risk the opinion of one's own conceit. But neither must one despise the one who teaches, but rather, if he does not think rightly, one must teach him about himself, or if he speaks the truth, one must be persuaded by him and follow him. For a contentious man doubles the wrong; and when he ought to change, he strives to conquer, as the myth says, having sought a Cadmean victory. The cause is that he may both be vainglorious as if not even erring and rest upon the opinion of his own dangerous disposition. For ridiculous are those who cry out daily because they believe they prevail in some matter; these, whom Strife, having cast the apple, when they think they are at peace, disturbs, busying them to speak about things thought to differ in the world.

Some are imitative and wretched, who say they are inexperienced in nothing, but claim to know at the right time this craft—carpentry, that—shoemaking, and every pursuit set before them, and they are hostile toward anyone who checks their nonsense. Vain are also those who, for the sake of praise from men, attend to their neighbors. Great is the danger among those who invoke the Lord's day: for one must either believe, so as to escape judgment, or also forgive one's neighbor, so that forgiveness of sins may be granted to him as well by God; but those who are carried away by anger bind contracts against themselves. One must also guard against the boastfulness of some, who, when they ought to correct themselves, being persuaded by those who advise them, act very stupidly: "I do not apologize to you," they say; "keep this suspicion you have about me." For what am I to say about those who are pleased with themselves, when someone wishes to admonish them? Very worldly: "You do not save me," they say, "nor can you condemn me." I know many who, because of a bad conscience and impurity of mind, rejoice in the sins of their neighbors. One must also condemn those who lie that they are not angry, and those who practice speaking gently, but by their complexion, eyes, and hidden movement, whether of head or

of eyebrows or the clatter of hands being slandered; for it is impossible for someone not to become an accuser of himself. Every faithful person, when he thinks he is being mocked by someone, according to the understanding of the one so disposed toward him, counteracts that person’s wickedness by recognizing the disposition of his ingratitude. In short, everyone who judges himself will be free from every fault; but none of those who shout are prudent. The one who is now pale, then red, and variegated in the composition of his body, this one wanders about like chameleons in the heat and the desert. One must also observe the dispositions of some in the practice of readings; for as soon as someone reads, the manner of his understanding becomes clear to those who are sound critics. Qualities of souls are also shown from one’s life; for through the practice concerning one’s conduct, the underlying realities of even unseen things are known. One must also decline the contentious person who presents himself through artifice, by not contending in return, being defeated; for him it is better, in order to avoid the risk of striving to win, not to practice according to right reason. One should make conversations that are conscientious. And walks should be taken for the sake of the body, not for some business, stitching together violent transactions against one’s neighbor. It is not out of place for us, while jesting, to erase the intractability of those who are overly clever. For because of natural necessity, for the sake of relieving oneself, it is customary for some to withdraw feignedly to certain designated places and to arrange the conclusion of the examination of certain matters in the latrines.

Just as the comic father says he carries his profligate son, and if he smells the perfume, he says he does not smell it, trying to circumscribe his sin with foul odor, so too I advise those who are excessively hardened to show to the wiser that they neither understand what they do nor know what they say. But the one who thinks himself wise in his own eyes resists admonitions and holds contrary opinions and becomes an adversary of the counselor and meditates within himself on the human and the faithless. Therefore let us render ourselves unimpeachable, doing not only what seems right to ourselves but also what seems right to the many, so that they may be saved. One must be angry—it is good, if never; for such a form is a kind of madness—but if ever it presses, one must use anger for the healing of one's neighbor. For the one who contrives anger without reason first hates himself, and then also his neighbor, disturbing himself and paining the other. For it is written: "Everyone who is angry in vain with his brother will be liable to judgment." But the nature of the emotion one can understand by examining oneself. Already we know some who, through admonishing their neighbors, condemn themselves; for what one teaches another, let him first do himself, lest he unwittingly make the pronouncement against himself through his neighbor.

It must be said, then, by the well-disposed person to himself, whenever he applies his mind to the sins of others: "Am I not also such a one?" Wine should be drunk neither daily to the point of intoxication, nor sought after like water. For both are creations of God; but water is necessary, while wine was made for the assistance of the body by grace. But he who is first bound in his tongue, who blazes as if with fire from his eyes, who trembles in his limbs and loses sensation, takes in a deadly drug, not making iron into a sickle or some implement that works the earth, but fashioning himself into a sword or spear and reshaping God's economy. For the wine-drinker, who ought to drink in winter because of the cold only to the point of not shivering, and in summer for the care of his inward parts, but who misuses it, grows foolish and, like dogs or swine, boiling over with the stream of treatment, behaves unseemly. It is necessary that we not misuse the creations of God as if we were profligates, dragging thirst into drunkenness, but partake of drink for the sake of not being thirsty. But those who, upon seeing wine, drink like feverish men burning with heat, will die before long because of their intemperance. One must also renounce gluttony, partaking of only a few necessary things. For just as a sick body requires many and countless drugs, so too the soul that is unfortunate on its own account wishes to stuff itself with almost even hides. And if someone asks the cause, it fabricates a bodily passion. To such ones it must be said:

Does not every practice, when strengthened by a principle of thought, have a defense that is easy to make, so that even for an adulterer, a murderer, and a runaway a great apology is found, that what is done by them is done well? And the one who, when asked the cause of evil, answered and declared a principle, spoke most wonderfully. Therefore, one must use foods so as not to be hungry. But he who is not such a hundred-handed one, as far as it depends on himself, wishes to walk about as a fifty-headed one, seeking three-headed Geryons and six-handed ones, having practiced gluttony with many hands and more mouths. We must by no means praise wealth, nor revile poverty. For the former is strengthened by matter that has been tested, and the end of matter is corruption, worms, maggots, fire, falls, robbers, and a tyrant; but the latter is separated from the present age, and seeks only the truth, distracted by nothing temporary. These things I have set down for you in writing, wishing to admonish you to tranquility, and hastening to prepare you for perfection and virtue. For he who is not such runs outside the rule given to him, and because of his disorder becomes unworthy of the contest; and even if he very miserably obtains assistance from noble athletes, having enjoyed food or drink or clothing, he is nonetheless without a crown.

And those who have driven into the beloved city of the father will partake of eternal honor, while for others it will result, through the nourishment here, in not partaking of true enjoyment. Women are to be honored, taking care lest we stumble. And one must approach them in a healthy manner and not meddlesomely, fearing the danger of association with them, and recognizing both their fickleness and their consciousness of what they think they have come to be. Above all, one must guard against their secret comic practices, which, done in hiding, are condemned even by themselves, but are carried out to swallow up those nearby. Indeed, it happens that some women, stealing themselves away, because they dare not openly adorn their faces, do this through artifice; for bending over water or oil, they judge themselves, whether they could wage war against chastity. But another manner of such treachery is also contrived by them; secretly touching their heads by the locks, they arrange the tresses meddlesomely, as if stealing from those nearby, and they touch their cheeks and chin with the tips of their fingers. And they look around at themselves while their head remains still. One must therefore speak more robustly to such women, cutting off their scattered branches; for as soon as they are caught, they nod in agreement, and the fruit is devoured by the foxes that burrow into the earth. For this reason, according to the prophet, one must goad the donkey and whip the horse, so that the sluggish one may be roused, and the unbridled one, who runs wild, may be struck by admonitions.

Therefore, according to Jeremiah, let us not equip ourselves with mares mad for the female, nor neigh at the wife of our neighbor. Every woman is a sister, but the wife of the neighbor is spoken of as such, that is, of Jesus Christ our Savior (whom, after the love for God and father of all, because he is near to him, one must honor and love), as Paul says: I have betrothed, he says, all of you to one husband, to present a pure virgin to Christ. The neighbor's wife is also the flesh within us, at which one must not neigh; but he who has not yet consummated the desire also neighs, as his appetite is stirred up, even if he does not attain the end. One must also pay attention to children, because the kingdom of heaven belongs to such as these. One must not neglect the sick, nor say, I have not learned to serve. For he who puts forward delicacy or unfamiliarity should know that he himself will suffer the same; and when he suffers something of this sort, let him blame his own self-condemning judgment, since the same things happen to him that he himself inflicted. Therefore, one must not neglect the negligent either. For God is the judge. And he who wishes to fare well should store up, through beneficence, the benefaction toward himself from his neighbor. It is not right to be ashamed, unless someone, because of the

Let him not suppose that we are wretched and helpless in our self-sufficiency, but one must guard only that no one slanders on account of vice and wicked life those who claim to know God. To speak concisely, the grief of the world produces death in those it dominates, but grief according to God gives birth to the mind of life. Above all, let us know that disease also awaits our flesh, and loss and want, and the one who will give thanks is near. And for this reason it is necessary to premeditate what will come to pass, so that the event may not provide wonder and astonishment to our hearts. For such a one will say to the affliction that has befallen: I knew that you were about to come, I did not fail in my expectation, I foreknew your onset. And if someone is like this, he will stand and not fall; but to be disturbed or to cry out at the sudden event, and often even to lament, is very much the mark of a wretched mind. Therefore one must attend to virtue alone, and approach those who expound matters concerning it; but to those in whom the practice of what is said is not present, having bid farewell to them on account of their treacherous nature, let us seek out those who are fellow soldiers with us. For he who practices speaking, that I am not a ruler and judge, but does nothing good, this man, as if dominated by many tyrants, is unaware that he is serving sin and fleeing from those who hasten to walk the path. Blessed therefore is he who is pure in heart; for by him alone is it possible to see the divine. And the faithful must be far removed from envy and malice; and to pray daily, and to be found rich in word and powerful in deed. For we are members of one another.

For this reason let us sympathize with the one who suffers, and rejoice with the one who is glorified, guarding against those who are not of Christ’s legislation. These things, O brothers, I have advised you to do, and I have also urged the rest through you to do the will of God. May the Lord of glory, who is eternal, grant to all of you to attain honor and rest among the elect. Grace be with you all.