Christian Questions to the Greeks 6.1–6.14

Anonymous · Christian Questions to the Greeks · 5th century (disputed) · place unknown · 10 passages

Pseudonymous: Transmitted under Justin's name; a 5th-century work often ascribed to Theodoret of Cyrrhus, not by Justin.

Greek text: PG 6.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 6

6.1PG 6

Ἧ φύσις ἡ ποιοῦσα τὰ φυσιχὰ, ἐὰν μὴ προη- Ἰυμένως γίνηται ὑπὸ τοῦ μὴ χατὰ φύσιν ποιοῦντος, πε ὑπάρχει οὔτε ποιεῖ. ᾿

Hē physis hē poiousa ta physicha, ean mē proē- Iymenōs ginētai hypo tou mē chata physin poiountos, pe hyparchei oute poiei. ᾿

[1] Nature, which makes natural things, unless it comes into being by design from one who does not make according to nature, neither exists nor makes.

Notes and citation

Summary: Nature itself cannot exist or act unless it is brought into being by a maker who does not work by nature.

Part 6 of the work is a series of eighteen short propositions and questions “to the Greeks,” numbered α–ιη in Migne, chiefly against Aristotle's doctrines of matter, the heavenly body, and an eternal world. Some lost numerals mean that several items share one reference; the item numbers are given in brackets. Text: archive.org OCR of Migne PG 6, with the Latin column and Migne's notes removed by logged corrections.

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.1 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the original text of the edition named on the work page (OCR made for this site; slips corrected as logged corrections) and compared afterwards with ANF where it has the text; otherwise re-read against the original. Passages marked as such are translated from Bonwetsch's German of the Slavonic/Armenian (not shown).

6.2PG 6

Ὅτι οὐχ ἁπλῶς πᾶν πρᾶγμα γεννητόν τε καὶ Ἰαρτὸν ἐν τῇ γενέσει ἔχει τὸν τετραμερῇ χρόνον, ῥχὴν καὶ ἐπίδοσιν, ἀκμὴν καὶ παραχμὴν, ἀλλὰ τὸ ὕσει ἢ τέχνῃ γινόμενον.

Hoti ouch haplōs pan pragma gennēton te kai Iarton en tę̄ genesei echei ton tetramerę̄ chronon, rhchēn kai epidosin, akmēn kai parachmēn, alla to hysei ē technę̄ ginomenon.

[2] That not every begotten and perishable thing without qualification has in its coming into being the fourfold time, beginning and growth, prime and decline, but only what comes into being by nature or by art.

Notes and citation

Summary: Only things produced by nature or art pass through the four stages of beginning, growth, prime, and decline.

Notes on the original text

Digital text corrected (Latin-column or apparatus fragment run into the Greek by the OCR; removed): 1, Ναίυγα ᾳυδ [Δοἷϊ παἰυγαὶα., πἰδὶ ργίυβ 80 60 4. Νοη βἰπρὶ ἰοἰίοῖ αι νεῖ Γοβ φοηΐ 8 οἱ ἴῃ οἱ δυσίαπι, Υἱσογοπὶ οἱ βαπϑοίδπι ἰδ ρδὶ,, 56 δὰ αυξ παίωγα γαὶ ἃγία ἤἢϊ, → .

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.2 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-2). (abbreviation not yet checked)

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6.3PG 6

Εἰ τοῖς ἡμετέροις ὀνόμασι χαλεῖται ὁ Θεὸς ) ἂν εἴ τι χαλεῖται, οὐχ ἔστιν ἀνάγχη ἕπεσθαι τῷ Θεῷ αὶ τὸ ὄνομα, ὅσα ἕπεται τῷ ἡμετέρῳ ὀνόματι. Καξῖται δὲ ὁ Θεὸς καὶ ἀλήθεια καὶ ἀγαθός " καὶ τῇ μὲν ληθείᾳ ἀντίχειται τὸ ψεῦδος, τῷ δὲ ἀγαθῷ τὸ χαὄν" τῷ δὲ Θεῷ οὐδὲν ἀντίκειται. Τοῦτο μὴ νοήσας Πλάτων ὑπεναντίον τι ἐδογμάτισε τῷ Θεῶ, κακὸν ναγχαῖόν τε καὶ αἴδιον. Οὐχ ἔστι τι ὃν μὴ τόδε τι ὅν " οἷον οὐχ ἔπτι σῶμα μὴ τόδε σῶμα ὄν. Ἀλλ᾽ εἰ ἡ ὕλη τὸ εἶκι τόδε οὐχ ἔχει, οὐδ᾽ ἄρα τὸ εἶναι ἔχει - ἀχώριστον γὰρ τοῦ εἶναι τὸ τόδε εἶναι.

Ei tois hēmeterois onomasi chaleitai ho Theos ) an ei ti chaleitai, ouch estin ananchē hepesthai tǭ Theǭ ai to onoma, hosa hepetai tǭ hēmeterǭ onomati. Kaxitai de ho Theos kai alētheia kai agathos " kai tę̄ men lētheią anticheitai to pseudos, tǭ de agathǭ to chaon" tǭ de Theǭ ouden antikeitai. Touto mē noēsas Platōn hypenantion ti edogmatise tǭ Theō, kakon nanchaion te kai aidion. Ouch esti ti hon mē tode ti hon " hoion ouch epti sōma mē tode sōma on. All᾽ ei hē hylē to eiki tode ouch echei, oud᾽ ara to einai echei - achōriston gar tou einai to tode einai.

[3] If God is called by our names (if he is called anything at all), it is not necessary that everything that follows from our name should follow for God together with the name. God is called both truth and good; and to truth falsehood is opposed, and to the good evil; but to God nothing is opposed. Not understanding this, Plato laid down something opposed to God, an evil that is necessary and eternal.

[4] There is nothing that exists that is not a particular something; for example, there is no body that is not this particular body. But if matter does not have being a particular thing, neither does it have being; for being a particular thing is inseparable from being.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Nothing is opposed to God, against Plato's eternal evil; and matter, which is no particular thing, has no being of its own.

Migne's notes on variant readings, run into the text here, are removed by logged corrections, together with the numeral of item 4.
Plato's “necessary and eternal” evil: the Platonic tradition's pre-existing disorderly principle (compare Plato, Theaetetus 176a, where evil “must always exist”); the passage is not quoted.

Notes on the original text

Digital text corrected (Latin-column or apparatus fragment run into the Greek by the OCR; removed): 5. 51] ποιηϊπὶν8 ποβίγίβ → ; “εξ. οὐχ ἐχόντων. 60 δυίεπι πίἢ}}} ορρυπίϊυτ. ἔσο φυΐα Ρίαῖο ἱφπονὰδἷ.ι, δα θοῖ : πηι δἰαυϊά 6586 δερδγϑγὶ 80 6586 Ροίεβι, ἄδῃ [δοϊυπὶ; νοὶ παίυγα 6 βία ογοαὶ ποι ΐποπι, οἱ βδίυμη ἐσ Ἰομΐῃ : Βθ5ίδη 1}: δυΐθπὶ δυπὶ, εἰ 5ἰαἰθλπι, οἱ 6 ἰαϊογιθυ5 ἀοιημπῖ : 80 5. Δ η 1125 Διο πὶ βυηὶ οἱ :85 οἱ ἰΔίεγε5. [406 οἱ πιδίοσϊα τᾶν ποαῦδ ἰαΥ6, 66 ὑπιπὶ ὁχ ΄υσίπον 6 Ἐπ ἢ 15, ἀυπι, νὸϊ πδίυγδ υδὶ ρεγροβϑβίοῃθ. Νὰπιὶ ψυοὰ γεΐ ᾳυλίιον οἰεπιθιζογυπ) ὑπυπὶ δἰ, δυὶ ἐσ δίῃ ῦ ἴων. (ἡ Εἰ ἀληθὲς τοῦτο, ἔσται. Οοττυρία ἀληθὲς τοῦτό ἐστι σῶμα. Ἢ τῶν τεσσάρων στοιχείων ἐστὶν, ἣ ἐχ. Πίος ἀξπιπιροὶς ϑγ!θυρίυ5 εχ ῥγίογα δριιὰ (θὴ Οὐδ" ἄρα. ϑιορῃαπηβ ροβίδγίυγθ Ἰοθο οἱ 5.]- Α δ΄. → .

Extrabiblical texts: Plato, Theaet. 176a (Plato (works); allusion)

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.3 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-3). (abbreviation not yet checked)

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6.5PG 6

Ἡ φύσις καὶ ἡ τέχνη ἐχ τῶν οὐσιῶν ποιοῦτο ἅπερ ποιοῦσιν " οἷον ἐχ σπέρματος ποιεῖ ἡ φύσις τὸν ἄνθρωπον, καὶ ἐξ ἀνθρώπου τὸ σπέρμα᾽ οὐσίαι δ εἰσι τό τε σπέρμα καὶ ὁ ἄνθρωπος. Ὡσαύτως χα εἱ τέχναι ποιοῦσιν ἐκ τοῦ χαλχοῦ ἀνδριάντα, καὶ πλίνθων οἰχίαν " οὐσίαι δά εἰσιν ὅ τε χαλχὸς καὶ αἱ πλίνθοι. Τοίνυν τῆς ὕλης οὐσίας οὐχ οὔσης, τίς ἔσται ὁ ποιήσας ἐξ αὐτῆς τὰ γεγονότα ἐξ αὐτῆς ([), τί: φύσεώς τε καὶ τῆς τέχνης ἀδυνατούσης ποιεῖν τι ἐι μὴ οὐσίας; Β ς΄. Εἰ, καθὼς φησιν ᾿Αριστοτέλης, ἔστι σῶμα μήτι βαρὺ, μήτε χϑῦφον, μήτε ἕν τῶν τεσσάρων στοιχείων, μῆτε ἐχ τῶν τεσσάρων στοιχείων, δῆλον ὅτι, εἰ ἀλη: θὲς τοῦτο, ἔσται σῶμα μήτε θερμὸν μῆτε τ» χρὸν, μήτε χατὰ φύσιν, μήτε κατὰ πάθος " τὸ γὰρ χετὶ φύσιν ἣ χατὰ πάθος θερμὸν ἣ ψυχρὸν, ἣ τῶν τεστά ρὼν στοιχείων ἐστὶν, ἣ ἐχ (Ὁ) τῶν τεσσάρων ἐστὶ στον χείων. Εἰ δὲ σῶμα οὐκ ἔστι μήτε κατὰ φύσιν θεν μὸν ἣ ψυχρὸν μήτε χατὰ πάθος, οὐδ' ἄρα ἐστὶ σὸ' μα μῆτε βαρὺ, μήτε χοῦφον, μήτε ἕν τῶν τεσσάρω στοιχείων, μήτε ἐχ τεσσάρων στοιχείων. Πῶς οὖν λέτε θερμὸν εἶναι τὸν αἰθέρα διὰ τὴν κίνησιν τοῦ οὐρανίη σώματος καὶ τῶν ἐν αὐτῷ χινουμένων σωμάτων; Τὶ γὰρ ταῖς χινήσεσι θερμαίνοντα σώματα πρὸ τῶν θερ μαινομένων ὑπ᾽ αὐτῶν θερμαίνεται. ᾿Αλλ᾽ εἰθερμεὶ Ο νεται, δῆλον, ὅτι χατὰ πάθος θερμαίνεται: εἰ δὲ χζτὶ πάθος, δῆλον, ὅτι καὶ χατ᾽ ἀλλοίωσιν" εἰ δὲ χατ᾽ ἐδ λοίωσιν, δῆλον, ὅτι καὶ χατὰ μεταθολήν' εἰ δὲ κατὰ με ταθολὴν, δῆλον, ὅτι ἐχ τοῦ ἐναντίου εἰς τὸ ἐναντίον μὲ ταθάλλεται. Ἑναντίον δὲ τῷ θερμῷ τὸ ψυχρόν' ἐχ τὰ ψυχροῦ ἄρα εἰς τὸ θερμὸν μεταδάλλεται. ᾿Αλλ ἐπε οὐχ ἔστι σῶμα ἐκ τοῦ ψυχροῦ εἰς τὸ θερμὸν χε πάθος μεταδαλλόμενον, μὴ ὃν μήτε ἕν τῶν τεσσάραι στοιχείων, μήτε ἐχ τῶν τεσσάρων στοιχείων, ἐ τοῦτο οὐχ ἔστι τὸ οὐράνιον σῶμα ἕτερον στοιχεῖα παρὰ τὰ τέσσαρα στοιχεῖα. Θερμαίνεται γὰρ χατὶ πάθος ἐχ τοῦ ψυχροῦ εἰς τὸ θερμὸν μεταθαλλόμεννν,

Hē physis kai hē technē ech tōn ousiōn poiouto haper poiousin " hoion ech spermatos poiei hē physis ton anthrōpon, kai ex anthrōpou to sperma᾽ ousiai d eisi to te sperma kai ho anthrōpos. Hōsautōs cha hei technai poiousin ek tou chalchou andrianta, kai plinthōn oichian " ousiai da eisin ho te chalchos kai hai plinthoi. Toinyn tēs hylēs ousias ouch ousēs, tis estai ho poiēsas ex autēs ta gegonota ex autēs ([), ti: physeōs te kai tēs technēs adynatousēs poiein ti ei mē ousias? B s΄. Ei, kathōs phēsin ᾿Aristotelēs, esti sōma mēti bary, mēte chϑyphon, mēte hen tōn tessarōn stoicheiōn, mēte ech tōn tessarōn stoicheiōn, dēlon hoti, ei alē: thes touto, estai sōma mēte thermon mēte t» chron, mēte chata physin, mēte kata pathos " to gar cheti physin hē chata pathos thermon hē psychron, hē tōn testa rōn stoicheiōn estin, hē ech (Ho) tōn tessarōn esti ston cheiōn. Ei de sōma ouk esti mēte kata physin then mon hē psychron mēte chata pathos, oud' ara esti so' ma mēte bary, mēte chouphon, mēte hen tōn tessarō stoicheiōn, mēte ech tessarōn stoicheiōn. Pōs oun lete thermon einai ton aithera dia tēn kinēsin tou ouraniē sōmatos kai tōn en autǭ chinoumenōn sōmatōn? Ti gar tais chinēsesi thermainonta sōmata pro tōn ther mainomenōn hyp᾽ autōn thermainetai. ᾿All᾽ eithermei O netai, dēlon, hoti chata pathos thermainetai: ei de chzti pathos, dēlon, hoti kai chat᾽ alloiōsin" ei de chat᾽ ed loiōsin, dēlon, hoti kai chata metatholēn' ei de kata me tatholēn, dēlon, hoti ech tou enantiou eis to enantion me tathalletai. Henantion de tǭ thermǭ to psychron' ech ta psychrou ara eis to thermon metadalletai. ᾿All epe ouch esti sōma ek tou psychrou eis to thermon che pathos metadallomenon, mē hon mēte hen tōn tessarai stoicheiōn, mēte ech tōn tessarōn stoicheiōn, e touto ouch esti to ouranion sōma heteron stoicheia para ta tessara stoicheia. Thermainetai gar chati pathos ech tou psychrou eis to thermon metathallomennn,

[5] Nature and art make what they make from essences. For example, nature makes the human being from seed and seed from the human being; and the seed and the human being are essences. Likewise the arts make a statue from bronze and a house from bricks; and the bronze and the bricks are essences. Since, then, matter is not an essence, who will be the one who made from it the things that have come into being from it, since nature and art cannot make anything except from essences?

[6] If, as Aristotle says, there is a body that is neither heavy nor light, neither one of the four elements nor composed of the four elements, then clearly, if this is true, there will be a body that is neither hot nor cold, neither by nature nor by being acted upon; for what is hot or cold by nature or by being acted upon is either one of the four elements or composed of the four elements. And if there is no body that is neither hot nor cold, either by nature or by being acted upon, neither then is there a body that is neither heavy nor light, neither one of the four elements nor composed of the four elements. How then do you say that the ether is hot because of the motion of the heavenly body and of the bodies that move in it? For bodies that heat by their motions are themselves heated before the things heated by them. But if it is heated, clearly it is heated by being acted upon; and if by being acted upon, clearly also by alteration; and if by alteration, clearly also by change; and if by change, clearly it changes from a contrary to a contrary. The contrary of hot is cold; so it changes from cold to hot. But since there is no body that changes from cold to hot by being acted upon and is neither one of the four elements nor composed of the four elements, the heavenly body is not another element besides the four elements; for it is heated by being acted upon, changing from cold to hot.

Notes and citation

Summary: Matter, not being an essence, could not be worked by nature or art; and Aristotle's fifth element cannot be heated by motion without being one of the four ordinary elements.

Aristotle's “body neither heavy nor light”: the ether or fifth element of On the Heavens 1.2–3, which he holds to be neither heavy nor light and not composed of the four elements.

Extrabiblical texts: Aristotle, Cael. 1.3 (Aristotle (works); allusion)

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.5 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-5). (abbreviation not yet checked)

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6.7PG 6

Εἰ τὰ ἐκ τῆς χινήσεως θερμαινόμενα σώματα τ πλείονι τῆς κινήσεως πλειόνως θερμαίνεται, πῶς, εἰ χα τὰ τὸν ᾿Αριστοτέλην σῶμά ἐστιν ὁ ἥλιος, οὐ χατὰ φῦτα θερμὸν, ἀλλὰ κατὰ χίνησιν, τῷ πλείονι τῆς χήν" σεως πλειόνως οὔτε θερμαίνεται οὔτε θερμαίνει, ἀδλ' ἀεὶ τῷ ἀνίσῳ τῆς χινήσεως τὸ ἴσον ἔχει τῆς θερ!' τῆτος;

Ei ta ek tēs chinēseōs thermainomena sōmata t pleioni tēs kinēseōs pleionōs thermainetai, pōs, ei cha ta ton ᾿Aristotelēn sōma estin ho hēlios, ou chata phyta thermon, alla kata chinēsin, tǭ pleioni tēs chēn" seōs pleionōs oute thermainetai oute thermainei, adl' aei tǭ anisǭ tēs chinēseōs to ison echei tēs ther!' tētos?

[7] If bodies heated by motion are heated more by more motion, how is it that the sun, if according to Aristotle it is a body hot not by nature but by motion, is neither heated more nor heats more by more motion, but always has an equal heat with an unequal motion?

Textual problem in this passage: see the notes.

Notes and citation

Summary: The sun's constant heat despite unequal motion refutes Aristotle's view that it is hot only by its motion.

Migne's notes on variant readings, run into the text at the end of this section, are removed by logged corrections.

Notes on the original text

Digital text corrected (Latin-column or apparatus fragment run into the Greek by the OCR; removed): αὑτῇ τοίογοπάο δὰ χίνησιν. (ἢ) Πρὸ τῶν θερμαινομένων. Β.. ϑιδρίιδπιδ βὺ- Βίογΐογα ἰ000 οἱ ϑυ) θυ γρι5 εἰ πρὸ τῶν θερμαινε" νων ὑπ᾽ αὐτῶν θερμαίνεται, δῆλον ὅτι χατὰ πῖὰς θερμαίνεται. Ὦ Καὶ κατ᾽ ἀλλοίωσιν. Οοπ]ιποιίομεπι εν μα τίου ἰθ00 οἱ δριὰ ΘΥΠαγρίαπι εἰ τῷ πλείονι. Ἀὺς → .

Extrabiblical texts: Aristotle, Cael. 2.7 (Aristotle (works); allusion)

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.7 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-7). (abbreviation not yet checked)

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6.8PG 6

Εἰ κατὰ τὸν ᾿Αριστοτέλην ὄρος τῆς οὐσίας ἐστὶ Α τὸ τῶν ἐναντίων ἀνὰ μέρος δεχτιχὸν, πῶς λέγει πάλιν ὁ αὐτὸς ᾿Αριστοτέλης τὴν ὕλην μὴ οὐσίαν, οὖσαν τῶν ἐναντίων ἀνὰ μέρος δεχτιχὴν, τῆς στερήσεως γὰρ καὶ ἕξεως; ΕΙ ὁ στερούμενος τοῦ εἶναι τόδε οὕτως καὶ τοῦ εἶναι ἐστέρηται, πῶς λέγει ὁ ᾿Αριστοτέλης ἀδύνατον ἐχ τοῦ πάντη μὴ ὄντος γενέσθαι τι, τῆς ὕλης χατ᾽ αὐτὸν ἀμφοτέρων στερουμένης, καὶ τοῦ εἶναι, καὶ τοῦ τόδε εἶναι;

Ei kata ton ᾿Aristotelēn oros tēs ousias esti A to tōn enantiōn ana meros dechtichon, pōs legei palin ho autos ᾿Aristotelēs tēn hylēn mē ousian, ousan tōn enantiōn ana meros dechtichēn, tēs sterēseōs gar kai hexeōs? EI ho steroumenos tou einai tode houtōs kai tou einai esterētai, pōs legei ho ᾿Aristotelēs adynaton ech tou pantē mē ontos genesthai ti, tēs hylēs chat᾽ auton amphoterōn steroumenēs, kai tou einai, kai tou tode einai?

[8] If, according to Aristotle, the definition of essence is that which is receptive of contraries in turn, how does the same Aristotle say again that matter is not an essence, though it is receptive of contraries in turn, namely of privation and possession? If what is deprived of being a particular thing is in this way deprived of being as well, how does Aristotle say that it is impossible for anything to come into being from what in no way is, when matter, according to him, is deprived of both, of being and of being a particular thing?

Notes and citation

Summary: Aristotle contradicts himself in denying that matter is an essence while making it receptive of contraries, and in deriving things from a matter that lacks being.

The definition of essence (substance) as what receives contraries in turn is Aristotle's, Categories 5 (4a10).

Notes on the original text

Digital text corrected (Latin-column or apparatus fragment run into the Greek by the OCR; removed): 8. 5] → .

Extrabiblical texts: Aristotle, Cat. 5 (Aristotle (works); allusion)

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.8 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-8). (abbreviation not yet checked)

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6.9PG 6

Εἰ ἐκ τοῦ πάντη μὴ ὄντος οὐ γίνεταί τι, δῆλον, ὅτι ἐχ τοῦ ὄντος γίνεταί τι. ᾿Αλλ᾽ ἐπεὶ ἡ ὕλη τοῦτο, πῶς ἀληθεύει ᾿Αριστοτέλης λέγων τὴν ὕλην οὐχ ὄν; ἐ. Εἰ μὴ ἀλλοιοῦται ἡ ὕλη, οὐ δυνατὸν γενέσθαι τι ἐξ αὐτῆς. ᾿Αλλ᾽ εἰ πᾶν τὸ ἀλλοιούμενον ἐχ τοῦδε εἰς τόδε ἀλλοιοῦται, οὐχ ἔστι δὲ ἡ ὕλη τόδε, οὐχ ἄρα ἀλλοιοῦται" διὸ οὐδὲ γίνεταί τι ἐξ αὐτῆς.

Ei ek tou pantē mē ontos ou ginetai ti, dēlon, hoti ech tou ontos ginetai ti. ᾿All᾽ epei hē hylē touto, pōs alētheuei ᾿Aristotelēs legōn tēn hylēn ouch on? e. Ei mē alloioutai hē hylē, ou dynaton genesthai ti ex autēs. ᾿All᾽ ei pan to alloioumenon ech toude eis tode alloioutai, ouch esti de hē hylē tode, ouch ara alloioutai" dio oude ginetai ti ex autēs.

[9] If nothing comes into being from what in no way is, clearly something comes into being from what is. But since matter is this, how does Aristotle speak truly when he says that matter is not being?

[10] If matter is not altered, it is not possible for anything to come into being from it. But if everything that is altered is altered from this to that, and matter is not a this, then it is not altered; and so nothing comes into being from it.

Notes and citation

Summary: Aristotle's matter must either be being or be incapable of producing anything.

Item 10 begins within this reference; its numeral is partly unreadable in the scan.

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.9 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-9). (abbreviation not yet checked)

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6.11PG 6

ΕἸ μὴ ἐχ τοῦ τυχόντος εἰς τὸ τυχὸν οὐ γίγῖται μεταδολὴ, ἀλλ᾽ εἰς τὸ ἐναντίον ἐν τῷ αὐτῷ γένει, οἷον ἐν τῇ ποιότητι οὐ γίνεται μεταδολὴ ἐχ τοῦ λευχοῦ εἰς τὸ μέγα, ἀλλ᾽ εἰς τὸ μέλαν " κατὰ τί οὖν ἐξταθάλλεται ἣ ὕλη ἐν τῇ γενέσει τῶν ἐξ αὐτῆς γιμένων οὐσιῶν, οὐδὲν ἔχουσα δυνάμενον μεταδάλλεσθαι; ιδ΄, Εἰ ὥσπερ ἐν τοῖς ζωϊχοῖς τὸ ζῶον καὶ ἐν τοῖς χρωϊχοῖς τὸ χρῶμα,, οὕτω καὶ ἐν τοῖς ὑλικοῖς ἡ ὕλη, τῶς ἀναιρουμένων τῶν ζωϊχῶν, συναναιρεῖται καὶ τὸ ζῶον " καὶ ἀναιρουμένων τῶν χρωϊχῶν, ἀναιρεῖται καὶ τὸ χρῶμα" καὶ ἀναιρουμένων τῶν ὑλικῶν, οὐκ ἀναιρεῖται καὶ ἡ ὕλη; Εἰ δὲ συναναιρεῖται τοῖς ὑλιχρῖς ἡ ὕλη, πῶς προῦπάρχει τῶν ὑλιχῶν ἡ ὕλη;

EI mē ech tou tychontos eis to tychon ou gigitai metadolē, all᾽ eis to enantion en tǭ autǭ genei, hoion en tę̄ poiotēti ou ginetai metadolē ech tou leuchou eis to mega, all᾽ eis to melan " kata ti oun extathalletai hē hylē en tę̄ genesei tōn ex autēs gimenōn ousiōn, ouden echousa dynamenon metadallesthai? id΄, Ei hōsper en tois zōïchois to zōon kai en tois chrōïchois to chrōma,, houtō kai en tois hylikois hē hylē, tōs anairoumenōn tōn zōïchōn, synanaireitai kai to zōon " kai anairoumenōn tōn chrōïchōn, anaireitai kai to chrōma" kai anairoumenōn tōn hylikōn, ouk anaireitai kai hē hylē? Ei de synanaireitai tois hylichris hē hylē, pōs prouparchei tōn hylichōn hē hylē?

[11] If change does not take place from any chance thing to any chance thing, but to the contrary within the same genus (for example, in quality change does not take place from white to large, but to black), in respect of what, then, does matter change in the coming into being of the essences that arise from it, when it has nothing that can be changed?

[12] If, as the animal is in animate things and color in colored things, so matter is in material things, how is it that when animate things are destroyed the animal is destroyed with them, and when colored things are destroyed the color is destroyed, but when material things are destroyed matter is not destroyed? And if matter is destroyed together with material things, how does matter exist before material things?

Notes and citation

Summary: Matter, having no qualities, cannot undergo change between contraries, and it cannot both perish with material things and exist before them.

Item 12 is printed with the numeral ιδ΄ (14) in the scan text; the sequence and Migne's Latin show it is item 12.

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.11 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-11). (abbreviation not yet checked)

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6.13PG 6

Εἰ τὸ ἀπέχειν καὶ τὸ μετέχειν τῶν ὄντων ἐστὶ, δῆλον, ὅτι τὸ πάντη μὴ ὃν οὔτε ἀπέχει τινὸς, οὔτε μετέχει. Πῶς οὖν μετέχει ἡ ὕλη τῆς στερήσεως, καὶ τῶν ὄντων οὐχ ἔστιν;

Ei to apechein kai to metechein tōn ontōn esti, dēlon, hoti to pantē mē hon oute apechei tinos, oute metechei. Pōs oun metechei hē hylē tēs sterēseōs, kai tōn ontōn ouch estin?

[13] If abstaining from and participating in belong to things that are, clearly what in no way is neither abstains from anything nor participates in anything. How then does matter participate in privation, if it is not among the things that are?

Notes and citation

Summary: Matter cannot participate in privation if, as Aristotle holds, it is not a being.

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.13 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-13). (abbreviation not yet checked)

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6.14PG 6

Εἰ ἀδύνατον τὸ αὐτὸ ἐν τῷ αὐτῷ ἀμφοτέρας χινεῖσθαι τὰς χινήσεις, τήν τε χατὰ φύσιν καὶ τὴν παρὰ φύσιν, πῶς ὁ ἥλιος χατὰ φύσιν μὲν κινεῖται ἀπὸ τῆς ἀνατολῆς εἰς δύσιν, παρὰ φύσιν δὲ ἀπὸ τῆς δύσεως εἰς ἀνατολὴν, διὰ τὴν σφαῖραν; Οὐ γὰρ δυνατὸν τὸ αὐτὸ ἐν τῷ αὐτῷ τὰς ἐναντίας κατὰ φύσιν χινεῖσθαι χινήσεις. ι΄. Τοῦ ἡλίου μὴ ὄντος, περιττὸς ἣν ὁ ὀφθαλμός" Ὁ καὶ τοῦ ὀφθαλμοῦ μὴ ὄντος, περιττὸς ἦν ὁ ἥλιος" ἀλλ᾽ ἐπειδὴ δι᾽ ἑχάτερον ἀναγχαῖος ἑχάτερος, γενητὸς ἄρα ἑχάτερος. Τὸ γὰρ ἀγένητον δι’ οὐδέν ἔστιν ἀγένηῆτον, ἀλλὰ δι᾽ αὐτὸ μόνον, μᾶλλον δὲ οὐ δι᾽ αὑτό" ἀναίτιον γὰρ τὸ ἀναίτιον. σθαι μὲν χατ᾽ αἰτίαν, οὐ κατὰ χρόνον δὲ, πῶς δαὶ οὐ χατὰ χρόνον; ὄντος ἀϊδίου, ἀλλ' ἐχ τῆς περιόδου πλειόνων ἡμερῶν «ὃ εἶναι ἔχοντος : ιη΄. Εἰ γενητὸς ὁ ἐνιαυτὸς, πῶς ἀγένητα καὶ ῦ τὰ ἐν τῷ ἐνιαυτῷ;

Ei adynaton to auto en tǭ autǭ amphoteras chineisthai tas chinēseis, tēn te chata physin kai tēn para physin, pōs ho hēlios chata physin men kineitai apo tēs anatolēs eis dysin, para physin de apo tēs dyseōs eis anatolēn, dia tēn sphairan? Ou gar dynaton to auto en tǭ autǭ tas enantias kata physin chineisthai chinēseis. i΄. Tou hēliou mē ontos, perittos hēn ho ophthalmos" Ho kai tou ophthalmou mē ontos, perittos ēn ho hēlios" all᾽ epeidē di᾽ hechateron ananchaios hechateros, genētos ara hechateros. To gar agenēton di’ ouden estin agenēēton, alla di᾽ auto monon, mallon de ou di᾽ hauto" anaition gar to anaition. sthai men chat᾽ aitian, ou kata chronon de, pōs dai ou chata chronon? ontos aïdiou, all' ech tēs periodou pleionōn hēmerōn «ho einai echontos : iē΄. Ei genētos ho eniautos, pōs agenēta kai y ta en tǭ eniautǭ?

[14] If it is impossible for the same thing in the same respect to be moved with both motions, that according to nature and that contrary to nature, how is the sun moved according to nature from east to west, but contrary to nature from west to east because of its sphere? For the same thing in the same respect cannot be moved by contrary motions according to nature.

[15] If the sun did not exist, the eye would be superfluous; and if the eye did not exist, the sun would be superfluous. But since each is necessary because of the other, each is therefore originated. For what is unoriginated is unoriginated because of nothing, but only because of itself; or rather, not even because of itself, for the uncaused is uncaused.

[16] … to come into being by cause but not by time, how … but not by time?

[17] … not from something eternal, but having its being from the circuit of many days?

[18] If the year is originated, how are the things in the year unoriginated?

Textual problem in this passage: see the notes.

Notes and citation

Summary: The sun's double motion, the mutual need of sun and eye, and the originated year show that the heavens and the things in time are not unoriginated.

Items 16 and 17 are largely lost in the scan text, where only a few words of each survive among fragments of Migne's Latin; Migne's Latin indicates that item 16 concerned the claim that the world comes from God by cause but not in time, and item 17 the claim that what depends on the year, itself made up of the circuit of days, can be eternal.
Migne's notes on variant readings, run into the text after item 15, are removed by logged corrections.

Notes on the original text

Digital text corrected (Latin-column or apparatus fragment run into the Greek by the OCR; removed): ἰοοὴ οἱ ϑυ!θυγφίυβ εἰ δὲ ὁ σὲ οί μενος. ὰς εἰ δηθεγείαρ αἷ ἐπεὶ ὕλην ἂ ὰ αἱ δγίθυγρίυΒ. ἀδύνατον εἰ πιοχ οὐ γίνεταί τι. (ἢ) Ἐχ τοῦ. 1ἰάφπι μαθομὶ εἰ ἐχ τοῦ, οἱ Πιοχ Ρυῖ- 81 φυϊ πόοη Βαδοὶ υἱ ἰΔ1ὸ αἰϊᾳυϊὰ δἰξ, ποαυς εἰἰδπι 6886 μαρεῖ : ᾳυοπιοὰο ἀϊΐεὶϊ Ατίϑίοίθ 68 ἤδγὶ ποῖ ῬΟΒ86, υἱ ἐχ 60, φυοὰ οπμπΐπο Ὠοη, αἰϊχυϊὰ ἢδὶ, 4υ6 υἱ 5[ῖ, ποθ υἱ (216 αἰϊαυϊὰ εἰ 9. 8] οχ 60, φυοά οπμπῖῃο ποη 68ι, πἰ δὶ} ρἰρηίίυν, ςογίμπι οὶ ἐχ 60 υοά εδβί, φἰψηὶ αἰϊᾳυϊά. Ουοά Βα ἔλσι αἰφυϊά. ϑεὰ δὶ χυϊάφυϊά ἱπιπιαϊδίυν εχ (8}} 81} “1 οχ θᾶ. 11. δὶ χ φυοϊῖθαὶ ποι ἢϊ ἴῃ φυοα] νεῖ παι διῖο, πιδίογ 1005 συ] 8118, ποὴ 10] αἰαν οἱ πιδιοτία ἢ γοΓ86 ἐχ τοῦ λευχοῦ εἰς ἄλλο τι, ἀλλ᾽ εἰς τὸ μέλαν. δὲν ἔχουσα. Εἰ δὲ... τῶν ὑλικῶν ἡ ὕλη. Ηας Καὶ τῶν ὄντων. Ῥοβιογίογε ἰοθο οἱ ἴῃ [115 οὐϊιοπίθυ5 ἐπεὶ τῶν ὄντων. ᾿ → ; 960. ὃ αὐοὰ εἰφιίίυν, σίξπδίυν φυίάοπι βϑειιπάμπι ευβᾶπι, → ; λέγονεὐὕπι, πησπάτπ) φοη τυ 6886 δοουμυ οδιιδαα), → ; 51 αἰογηυβ, δεὰ ἐχ οἰγουΐίι ἀἰογιιπὶ Θοπιρ! υγίυπι → ; 18. 5] δηπι5 φοδ 65, φυοπνοῦο ἰπροηΐία εἰ φίογηα → ; ἐδ: 4υ ἰπι Δ "0 διῃι → .

Cite (SBL): Ps.-Justin, Quaest. Christ. Gent. 6.14 (PG 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-christianorum/6-1/#p-6-14). (abbreviation not yet checked)

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