# Letter to Zenas and Serenus - Author: Anonymous - Latin title: *Epistula ad Zenam et Serenum* - Date: 4th century (disputed) (disputed) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 6 (Paris: Migne, 1857) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J. C. T. Otto, Corpus apologetarum christianorum saeculi secundi 3–5, 3rd ed. (Jena: Fischer, 1879–1881) - Work page: https://sophiascriptura.com/fathers/ps-justin-zenam/ - Passages: 19 ## Letter to Zenas and Serenus 1 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-1 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The author, writing to Zenas and Serenus, explains why he writes: to show them the childish ways of some, so that they may avoid them. ### Greek text Α΄΄)͵ Ἰουστῖνος ([) Ζήνᾳ καὶ Σερήνῳ τοῖς ἀδελφοῖς, χαύιν.. δ Περὶ μὲν τῆς κατὰ πρόλημμά τινων ἀλογίστου παιδείας, μαθήσεώς τε ἀνωφελοῦς, χατὰ παράδοσιν ἀνθρώπων χληρονομηθείσης ὑπὸ τῶν τὰ ὅμοια τοῖς Φαρισαίοις νοούντων τε καὶ πραττόντων, ἐν τῇ πρὸς Πάπαν ἐπιστολῇ μετὰ πάσης ἀχριδείας ἐξεθέμην. Ἵνα δὲ μὴ πάνυ μεμπτικχὸς εἶναι δόξαιμι, παρέχοιμε δὲ καὶ λαδὰς σωτηρίους τοῖς βουλομένοις εὖ πράττειν, ἐν τῇ γραφείσῃ πρὸς ἄρχοντάς μοι, λίαν ἐπεμελῶς, ὡς ἐγὼ νομίζω, συντάξας" οὐχ ὥχνησα καὶ ὑμῖν ἐπιστεῖλαι, χάριν τοῦ γινώσχειν ὑμᾶς τὰς παιδαριὦδεις τινῶν πολιτείας. Τὸ γὰρ εἰδέναι τῶν μὴ χατὰ λόγον πολιτευομένων τὰς ἀναστροφὰς, σωφρονίζει τοὺς μὴ ἐμπίπτειν εἰς τὰ ὅμοια σπεύδοντας. Ὑμᾶς μὲν οὖν καλῶς ἔχει, τὰ ἐκ παρασχευῆς ἀνδραγαθεῖν. ### English translation (Claude) Justin to Zenas and Serenus, his brothers, greeting. Concerning the irrational training that some hold through prejudice, and the useless learning inherited by human tradition from those who think and act like the Pharisees, I have set forth everything with all accuracy in my letter to Papas. But that I may not seem wholly given to censure, and may also offer handles of salvation to those who wish to do well, having composed the work written to the rulers with great care, as I think, I did not hesitate to write to you as well, that you may know the childish ways of life of some. For to know the conduct of those who do not live according to reason restrains those who are eager not to fall into the like. For you, then, it is well to act nobly from preparation. ### Translation notes - Pseudo-Justin, Letter to Zenas and Serenus (PG 6); the ascription to Justin is generally rejected. Chapters follow Migne's numbering (his Latin chapter summaries in PG 6); the beginning of chapter 2 is placed at the start of the passage on anger, where the summary of chapter 2 points. Migne's Latin and notes are removed at several points; words lost there are marked “…”. No public-domain English translation is available; the translation was re-read against the Greek. ### Citation (SBL) Ps.-Justin, Zen. 1 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-1). ## Letter to Zenas and Serenus 2 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-2 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against anger and jealousy: say nothing harsh to an opponent, seek peace with those who differ, and teach without bearing grudges, unlike those who would hand everyone over to Gehenna. ### Greek text ᾿Αλλ᾽ ἐπεὶ (Ὁ) τοῦ νῦν αἰῶνος ταῖς περιφοραῖς τὰ τῆς γνώμης ἡμῶν συνταράττεται χατασπωμένων εἰς τὸν χόσμον᾽ ὅθεν ὁ Σωτὴρ οὐχ εἶναι λέγων ἑαυτὸν καὶ ἡμᾶς τούτου, τῆς πρὸς τοῦτον χοινωνίας ἀπέστρεκαὶ τὸ ἀποτέλεσμα τῆς ἐν οὐρανοῖς δυνάμεως χαταδεχομένους, πᾶν τὸ κατὰ τὸ θέλημα τοῦ Πατρὸς τῶν αἰώνων ἀπαρτίξειν, μάχης τε καὶ ζηλοτυπίας χοτμ':- Β ῷ, Διαφέρεται γὰρ ἑαυτῷ πᾶς ὁ ὀργιζόμενος, καὶ τὸ τῆς θυμομαχίας εἶδος εἰς ἑαυτὸν χαταντᾷν εἴωθεν. Ἤδη γοῦν τινας ἴσμεν ἐφ᾽ οἷς ἂν χινηθῶσι τῶν πλῆσίον, δι᾽ οὃς τὰ τῆς λύπης αὐτοῖς ἀποθέθηχε, μηδὲν εἰδότας, ἑαυτοὺς δὲ ἐσθίοντας καὶ ὁδυνῶντας. Ῥητέον οὖν πρὸς τὸν ἐναντιοῦσθαι πειρώμενον χαλεπὸν μηδὲν, καθεσταμένῃ δὲ τῇ γνώμῃ, καὶ ἀταράχῳ τῇ διαθέσει, τοσοῦτον - Οὐχ οὕτως ἔσται σου ςτὸ τῆς ἰσχύος δυνατὸν, ἵνα μου χινήσῃς τὴν προξίβεσιν. Προνοητέον δὲ καὶ τῆς πρὸς τοὺς διαφερ᾽μένους εἰρήνης, καὶ μὴ τῷ δόγματ: τῆς ὀργῆς συναποφερομένους λέγειν, ποτὲ μέν᾽ Φύσεώς εἰμι τοἰτύτῆς, καὶ οὐ δύναμαι μὴ ὀργίζεσθαι “ ποτὲ δὲ, καὶ τὴς ν … κατὰ φύσιν βιοῦν οὐδέπω πεπιστευχότος ἐστί" τὸ ζηλοτυπεῖν διὰ φθόνον μαχρὰν τῆς ἀληθείας ἱστανου. Παιδευτέον οὖν πάντα ὁντινοῦν ἀμνησιχάχως, χατεπιτηδεύοντας τὴν νουθεσίαν. Ἤδη δέ ας ἴσμεν, χατὰ τὸ σαρχιχὸν ἐν προχοπῇ γιχκένους, ἕλχοντας πρὸς τὴν ἑαυτῶν ὀργὴν τὸ Εὐαγμον, χαὺὶ βουλομένους ἐφαρμόζειν τῷ δόγματι τῆς ταφορᾶς αὑτῶν τὰ λόγια τοῦ Σωτῆρος ἡμῶν " οἷς ἀποδεδήχει τὸ δύνασθαι ἐν γεέννῃ παραδιδόναι ἃς, καὶ ὁ χόσμος ἂν ὅλος ὑπ᾽ αὐτῶν χατηνάλωτο᾽" ἣν, τὸ ὅσον ἐφ᾽ ἑαυτοῖς, καὶ χαταχρίνουσι, καὶ ) πυρὸς τὰς χαμίνους ἀνοίγουσι. Διὰ τοῦτο μὴ εν ἡμεῖς τοιοῦτοι. Καὶ ἔτι γνώμην ὑμῖν δίδωμι, ἔπειν ἃ προσήχει θεωρεῖν, καὶ παιδεύειν τὸν πλη- … ὡς δέον ἐστὶν αὐτόν τινα πρῶτον μελετήσαντα Ὦ λλάχις τὸ ὑπονοούμενον, μή τι ἄρα Ψευδοδοξεῖ ([" ὶ εἰ δόξειεν εὖ φρονεῖν, νουθετεῖν τότε μέχρις ἂν πεισθῇ ταῖς συμόουλίαις, ἣ αὐτὸς αὑτὸν κατάφων ποιήσῃ. ### English translation (Claude) But since our minds are thrown into confusion by the revolutions of the present age, as we are dragged down into the world (whence the Saviour, saying that he and we are not of it, turned [us] away from fellowship with it) … and receiving the fulfilment of the power in the heavens, to accomplish everything according to the will of the Father of the ages, [free] of the strife and jealousy of the world. For everyone who is angry is at odds with himself, and the form of anger is wont to come back upon himself. Indeed we know some who, at whatever their neighbours do to provoke them, though these know nothing of what has caused them grief, devour and torment themselves. To one who tries to oppose us, then, nothing harsh should be said, but with settled mind and untroubled disposition only this: “The power of your strength will not be so great as to move my purpose.” And we must take thought for peace with those who differ from us, and not, carried away by the doctrine of anger, say at one time, “I am of such a nature, and I cannot help being angry,” and at another … to live according to nature is the mark of one who has not yet believed; to be jealous through envy is to stand far from the truth. Everyone, then, must be taught without bearing grudges, making admonition one's study. And we know some who, having made progress according to the flesh, drag the Gospel to their own anger, and wish to fit the oracles of our Saviour to the doctrine of their own passion; if it had been granted them to be able to hand people over to Gehenna, the whole world would have been consumed by them; for, so far as lies in them, they both condemn and open the furnaces of fire. Therefore let us not be such. And I give you this advice too, to look into what is fitting and to instruct one's neighbour … that one must first consider again and again what one suspects, lest perhaps one is in error; and if one seems to think rightly, then admonish until the other is persuaded by the counsels, or makes himself self-condemned. ### Scripture references - John 17:16: allusion, high confidence - Matt 18:9: echo, low confidence ### Translation notes - Migne's Latin and notes are removed at several points; words lost there are marked “…”. John 17:16. ### Citation (SBL) Ps.-Justin, Zen. 2 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-2). ## Letter to Zenas and Serenus 3 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-3 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tranquillity comes from not seeking first places and from silence before the contentious; wrongdoer and wronged should hasten to be reconciled, and the believer must be free of fleshly desire. ### Greek text ὅ. Παρέχεσθαι δ' ἡμῖν ἀταραξίαν πολλὴν δύναται, μὴ κατεπιτηδεύειν πρωτείων ἀπολαύειν, μηδ᾽, εἰ ὑλοιντό τινες εἶναι τοιοῦτοι, λυπεῖσθαι - παραχωἵν δὲ τοῖς ἐγχρίνουσιν ἑαυτοὺς ἐφ᾽ ἅπερ ὁ Σωτὴρ ὺς πιστεύοντας οὐ προσχέχληχε. Πρὸς δὲ τὸν χε- »αγότα σιωπητέον, καὶ τὸν οἰόμενον περιγεγονέναι γὺς καταγελαστέον, μὴ ὑπὸ χενοδοξίας ματαίας (ὄμενον διὰ τοὺς παρόντας καὶ ἀχούοντας, ταῖς τῶν γων ἀνθυποφοραῖς ἐπίσης καὶ αὐτὸν τὴν ἐπαἰστασιν χρατύνειν. Λογιζέσθω μὲν γὰρ ὁ χαλῶς ποφαινόμενος ὅτι καὶ ἠδίχησε, καὶ ἀντειεἶν οὐκ ἠθέλησα, ἢ οὐχ ἐτόλμησα. Παρεΐη δέ μοι ἀτὴν ἀγαθὴν συνείδησιν εὐφρασία καὶ ἀνάπαυσις. }τε ἀδιχῶν (1Ὁ) μὴ ὑπερηφανευέσθω πείθειν ἦν ἀδελφόν" καὶ ὁ νουθετούμενος μὴ ὀργιζέσθω, αραχαλείτω ὃὲ αὐτὸς τὸν οἰχεῖον. Συναντᾷν γὰρ χυτοῖς προπήχει τοὺς δύο, πρὸς τὴν εἰρήνην χατάεσθαι σπεύδοντας ὅτι καὶ ὁ πατὴρ τῷ μετανοήἄντι συναντήσας υἱῷ φαίνεται, καὶ οὐ περιμείνας, »δυπενεγχὼν δὲ ἑαυτὸν πρὸς τὴν ἐκείνου μετάνοιαν. ἱρηστότης γὰρ ἡ κατὰ πίστιν ἑκατέροις ἐργάζεται ἣν εἰρήνην " καὶ ὁ μὲν ἀδιχήσας πείθει διὰ τὴν ἀμαρἴαν τὸν φίλον, ὁ δὲ ἀδιχηθεὶς μετανοήσει καὶ αὐτὸς, κι πρὸς τὸν οἰχεῖον ὠργίσθη. Πάσης οὖν ἐπιθυμίας (ὰ ὀρέξεως σαρχιχῇς ἐχτὸς εἶναι δεῖ τὸν πιστόν ιῃστεύει γὰρ ὁ μὴ τοιοῦτος, καὶ τὸν ναὸν τοῦ Θεοῦ Ξφοσυλεῖ, καὶ, ἵνα τολμηρότερον εἴπωμεν, ἐχθάλλει τὸν Θεὸν αὑτὸς ἀφ᾽ ἑαυτοῦ" καὶ διὰ τὴν συνείδησιν ἀπηλγηχώς ἔστι, καὶ πρὸς τοὺς νουθετοῦντας ἀλλο- τρίως διάχειται᾽ καὶ τὸν ᾿Αδὰμ προδάλλεται, καὶ τῇ μολ… πράξει τῆς Εὔας σεμνύνεται, δέον συναποθνήσχειν τῷ Χριστῷ. ### English translation (Claude) It can give us great tranquillity not to make it our study to enjoy the first places, nor to be grieved if some wish to be such, but to yield to those who reckon themselves fit for what the Saviour did not call believers to. To one who shouts we must be silent, and one who thinks he has won by words must be laughed at, lest, carried away by vain conceit because of those present and listening, he likewise strengthen his resistance by counter-arguments. For let the one who declares well reckon that he was wronged, and that I did not wish, or did not dare, to answer back. But may gladness and rest be mine for my good conscience itself. And let not the one who does wrong be too proud to persuade his brother; and let the one admonished not be angry, but let him himself entreat his kinsman. For it is fitting that the two should meet one another, hastening to be reconciled for peace; for the father too is seen to go to meet his repentant son, not waiting, but bringing himself to meet his repentance. For kindness according to faith works peace for both; and the one who did wrong persuades his friend because of his sin, and the one who was wronged will himself repent too, because he was angry with his kinsman. The believer, then, must be free of all desire and fleshly appetite. For he who is not such commits robbery and plunders the temple of God, and, to speak more boldly, himself drives God out from himself; and through his conscience he is past feeling, and toward those who admonish him he is disposed as to strangers; and he puts forward Adam and … the deed of Eve, when he ought to die with Christ. ### Scripture references - Luke 15:20: allusion, high confidence - 1 Cor 3:17: allusion, medium confidence - Eph 4:19: allusion, medium confidence - Rom 6:8: allusion, medium confidence ### Translation notes - Migne's notes are removed at one point, where a word is lost (“…”). Luke 15:20; 1 Cor 3:17; Eph 4:19; Rom 6:8. ### Citation (SBL) Ps.-Justin, Zen. 3 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-3). ## Letter to Zenas and Serenus 4 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-4 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On blameless speech: keep silence for the most part, flee evil suspicions, do everything by a right rule, and call on the physician, since no good dwells in the flesh. ### Greek text Προσήχει δὲ ἡμᾶς, πολλὰ σχεπτομένους πρὸς ἑαυτοὺς, ἀκατηγορήτους ποιεῖσθαι τὰς ὁμιλίας, μηδ λαλεῖν διὰ τὸ βούλεσθαι φλυαρεῖν " σιωπῶντας δὲ τὸ πλεῖστον, μεμετρημένως ἀποχρίνεσθαι πρὸς οὖς καὶ ἡ χρεία χατεπείγει. Φευχτέον δὲ καὶ ὑπονοίας πονηρὰς, καὶ τὴν ὑπόληψιν τὴν ἑαυτῶν δοχιμαστέογ' καὶ ἡσυχαστέον μαχροθυμοῦντα καὶ μὴ ὀργιζόμενον. ᾿Αλλ᾽ οὐδὲ φθονητέον φιλοστοργουμένῳ τινί" τὴν τε ὑπηρεσίαν οὐχ ἐπιτηδευτέον, οὐδ' ὥσπερ κατὰ προόλημμα δουλευτέον, τὸ πικρὸν, ὥς φασιν, ἀχουσίως χαταπίνοντα. Πραχτέον δὲ πᾶν τὸ κατὰ πίστιν ὀρθῷ χανόνι. Πᾶς γὰρ ὁ μὴ τοιοῦτος καὶ ἐπὶ τῶν σχοινίων ὥσπερ βαδίζων, ὅσον οὐδέπω χαταπεςεῖται, χἅν θανμαστὸς πάνυ εἶναι δόξῃ τοῖς διὰ τὴν ἰδίαν ἀπραξίαν χεχηνόσι πρὸς τὴν ἑτέρων μεγαλαυχίαν. Ἰστέον οὖν τί μὲν τὸ ἐπιτηδενόμενον δόξης ἕνεχα, ποτατὸν δὲ τὸ χατὰ ἀλήθειαν πραττόμενον. Καὶ διὰ τοῦτο καὶ πᾶν τὸ ἐξ ἐναντίας ἀποδησόμενον προσδοχῶντας. Σάρχες γὰρ ἀχμήν ἔσμεν, καὶ οὐδὲν ἡμῖν ἀγαθὸν ἑνοιχεῖ. Παραχλητέον οὖν τὸν ἰατρὸν πρὸς τὴν θεραπείαν " ὁ γὰρ οὕτω διαχείμενος ἐαθήσεται καὶ τὴν νόσον φεύξεται. Σπουδαστέον δὲ μήτε ἰδιώτην περὶ τὸν λόγον φαίνεσθαι, μήτε ἀνεῤῥωγότι τῷ στύμᾶτι καταχρῆσθαι. Τὸ μὲν γὰρ ὀχνηρὸν ἣ ἄπιστον᾽ τὸ δὲ θηρατιχὸν τοῦ χατὰ τὸν χόσμον᾽ σπουδαίου δείχνυσι. ### English translation (Claude) It befits us, having considered much within ourselves, to make our conversation blameless, and not to talk from a love of chatter, but, keeping silence for the most part, to answer with measure those whom need presses on us. We must flee evil suspicions and test our own opinion, and keep quiet, being long-suffering and not angry. Nor must we envy anyone who is loved; and we must not court servility, nor be slaves as if through prejudice, swallowing the bitter cup, as they say, unwillingly. But we must do everything according to faith by a right rule. For everyone who is not such, like one walking on ropes, will very soon fall, even if he seems quite wonderful to those who through their own idleness gape at the boasting of others. We must know, then, what is practised for glory's sake, and of what sort is that which is done according to truth; and therefore we must expect everything that will turn out to the contrary. For we are still flesh, and no good thing dwells in us. We must call on the physician, then, for healing; for one so disposed will be healed and escape the disease. We must be eager neither to appear unskilled in speech nor to use an unbridled mouth. For the one shows sloth or unbelief, the other the pursuit of what is esteemed in the world. ### Scripture references - Rom 7:18: allusion, high confidence - Matt 9:12: allusion, medium confidence ### Translation notes - Rom 7:18; Matt 9:12. ### Citation (SBL) Ps.-Justin, Zen. 4 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-4). ## Letter to Zenas and Serenus 5 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-5 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moderation in food, contentment in want, the world regarded as alien, and avoidance of busyness and worldly talk. ### Greek text Τροφαῖς δὲ χρηστέον, οὐ διὰ τὴν ἀπόλαυσιν, ἀλλὰ διὰ τὸ βούλεσθαι ζῇν ἐπί τι χρήσιμον. Ἐὰν δὲ ποτε καὶ ὑπὸ ἐνδείας χαταληφθῶμεν, πρὸς τὴν πενίαν εὐαρεστῶμεν " καὶ εἰ θέλετε ἀχοῦσαι τῆς ἀλυπίας κατὰ συντομίαν τὸ εἶδος, ἐν πᾶσιν εὐάρεστοι γίνεσθε καὶ οὔτε πλουτήσαντες διὰ τὴν μεγαλαυχίαν χαταπεσεῖσθε, οὔτε ἐν ἐνδείᾳ διάγοντες ὑπὸ τῆς λύπης πτερνισθήσεσθε, τῆς ἐννοίας ὑμῶν ἀεὶ χατὰ τὸν ἐνάρετον λόγον μονοπροσώπου μένης. Ἔτι δὲ ὑποληπτέον πάντα τὸν χόσμον ἀλλύτριον, καὶ μὴ ἴδιον, πλέον πίστεως. Οὔτε οὖν φ:λίαν ἐπίγειον ζητητέον, οὔτε αὖ πολυτέλειαν ὑπὸ ἀνοήτων μαχαριζομένην ἐν μεγέθει πόλεως, δαψιλείᾳ τῶν ἐπιτηδείων" ὧν οὐδ᾽ ἐπιθυμητέον. Οὐ γάρ ἐσμεν ἐχ τούτου τοῦ αἰῶνος, χωρὶς εἰ μὴ … εἶναι τούτου τοῦ χόσμου βουλόμεθα. Συνελόντι Α δι εἰπεῖν, ὃ θέλων εὖ διάγειν μήτε ὁράτω πολλὰ, τε ἀχούειν ἐπιτηδευέτω᾽ μήτ᾽ ἂν ἀχούῃ ἣ θεωρῇ, πεῖν ἣ ἀχούειν νομιζέτω. Τὸ γὰρ τῆς ἀταραξίας »ς ἐντεῦθεν λαμδάνει τὴν ἀρχήν. Ὁ δὲ πολλὰ τγματευόμενος ἑαυτὸν ἀδιχεῖ, καὶ τὸν πλησίον ἔτι ἀκουσίως ἁμαρτάνειν διὰ τὴν πρὸς αὐτὸν φιλοκίαν ποιεῖ. Πολλάχις οὖν διασχεπτέον τὸ ὑποπευχὸς πρᾶγμα, καὶ τότε μόλις χωριστέον ἀπ᾽ τοῦ τὸν μήτε χαυστῆρσι, μήτε σμιλίοις τὴν ὧν φυγεῖν δεδυνημένον. Ὁμιλητέον δὲ χοσμιχὸν ἂν, ἀλλὰ τὸ χαταρτίζον ἡμᾶς πρὸς τὴν ἀρετήν. ἦτο γὰρ ἣν μὴ γίνηται, πολλὴν ἡμῖν τὴν εὐτρα- (αν ἐργάζεται " καὶ ὁ φιλόνειχος ἐντεῦθεν λαμόάτὴν ἀφορμήν. ### English translation (Claude) We must use food not for enjoyment but from the wish to live for something useful. And if we are ever overtaken by want, let us be content with poverty; and if you wish to hear in brief the form of freedom from grief, be well-pleasing in all things; and neither, when rich, will you fall through boasting, nor, when living in want, will you be tripped up by grief, your mind remaining always of one face according to the virtuous reason. Further, we must regard the whole world as alien and not our own, more than faith [requires]. Neither, then, must earthly friendship be sought, nor extravagance counted blessed by fools, in the greatness of a city and abundance of provisions; nor are these to be desired. For we are not of this age … to be of this world. To put it briefly, he who wishes to live well, let him neither see many things nor make a study of hearing; and if he hears or sees, let him think he has not seen or heard. For the [state] of tranquillity takes its beginning from this. He who busies himself with many things wrongs himself, and makes his neighbour too sin unwillingly through his love of strife with him. We must often consider the suspected matter, and then scarcely separate from him whom neither by cautery nor by lancet one could escape. We must converse not about worldly things, but about what fits us for virtue. For if this is not done, it produces much frivolity in us; and the contentious man takes his occasion from it. ### Scripture references - Phil 4:12: allusion, medium confidence - John 15:19: allusion, medium confidence ### Translation notes - Migne's Latin chapter summary and notes are removed; a few words are lost (“…”). Phil 4:12; John 15:19. ### Citation (SBL) Ps.-Justin, Zen. 5 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-5). ## Letter to Zenas and Serenus 6 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-6 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against those who readily believe evil, take every remark as aimed at themselves, and stir up quarrels under a show of zeal and frankness. ### Greek text Ἤδη γοῦν τινας ἴσμεν δόγματι τῆς ἑαυτῶν οαιρέσεως, τὸ ὅσον ἐφ᾽ ἑαυτοῖς, τὴν ἡμέραν νύχτα ιοῦντας, καὶ διὰ τὴν ἐσχιρωμένην φαντασίαν θομένους δὲ ἐπὶ τούτοις, καὶ ἅμα τῷ πονηρόν τι οὔσαι, τῷ χαταψευδομένῳ μᾶλλον πιστεύοντας. Τί Θ᾿ ϑοι λέγειν περὶ τῶν διὰ τὸ δυσσυνείδητον τὰς ἢ τῶν πλησίον ὁμιλίας εἰς ἑαυτοὺς ἑλκόντων, καὶ ᾿ ἄλλο τις φθέγξηται περὶ οὑτινοσοῦν, οἰομένων ὡς αὑτοὺς τείνειν τὸ λεγόμενον, ἀναπλάττειν τε τὰ. τὸ εἰχὸς ἐχ τούτων δρᾶμα καὶ σχηνήν; Οἷς τόχρη,͵ τὸ χαθ᾽ ὑπόνοιαν λέγειν καὶ γράφειν. Γελάμι δ᾽ ἂν καὶ τοὺς ἐν παραδύστῳ μετά τινος τῶν ἰησίον συντάττοντας λόγων χεφάλαια, καὶ ὁμιλίας ᾿ ρὺς μηδὲν εὔθετον ἀνηχούσας, μάχας δὲ διὰ τῶν Ιϑυρισμῶν καὶ πολέμους ἐξαρτιζούσας, ἄνω τε καὶ τω σχηνοθατοῦντας. Καθάπερ ὁ λίαν μεγαλοὦνως τὸν Ὀρέστην ὑποχρινόμενος, φοδερὸς εἶναι τὶ μέγας παρὰ τοῖς ἀνοήτοις διὰ τῶν ξυλίνων ποὧν, καὶ χοιλίὰς ἐπιπλάστου, καὶ στολῆς ἀλλοχότου, αἱ προσώπου τερατώδους ὑπείληπται" τρόπῳ τῷ ὑτῷ καὶ οἱ ζῆλον ἔχειν ἐπαγγελλόμενοι, καὶ τὸ αῤῥησιαστιχὸν ἐπιτηδεύοντες, διὰ τὸ βούλεσθαι νιἦν, πᾶν εἶδος ἐλευθερίας προσποιήτου περιτιθέασιν αὐτοῖς, οἱ φιλόνειχοι τὸν ζηλωτὴν «αταπεπωχότες " ὅπερ αἱ Βάχχαι διὰ σχήματος εἰρηνικοῦ τὰς λόγχας ν τοῖς θύρσοις περιφέρουσιν. ### English translation (Claude) Indeed we know some who by the doctrine of their own heresy, so far as lies in them, make the day night, and through a hardened imagination … being persuaded by these things, and, as soon as they hear something evil, believing the slanderer rather. What need is there to speak of those who through a bad conscience draw to themselves the conversations of their neighbours, and if anyone says anything about anyone, think that what is said is aimed at them, and fashion from it, beyond all likelihood, a drama and a stage? With such people one must not speak or write by insinuation. I would laugh too at those who in a corner put together with one of their neighbours heads of arguments, and conversations that lead to nothing fitting but stir up quarrels and wars through whisperings, and stalk up and down as on a stage. Just as the man who plays Orestes very grandly is thought by fools to be fearsome and great because of his wooden feet, his padded belly, his strange robe and his monstrous mask, in the same way those who profess to have zeal and practise frankness, from the wish to win, put on every form of feigned freedom, the contentious having swallowed up the zealot; as the Bacchants carry their spears in their thyrsi under a peaceful appearance. ### Scripture references - Isa 5:20: allusion, low confidence ### Translation notes - Migne's Latin chapter summary and notes are removed (“…”). ### Citation (SBL) Ps.-Justin, Zen. 6 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-6). ## Letter to Zenas and Serenus 7 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-7 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even temper, honour to friends, giving and hearing reproof, moderate use of wine, and patient listening; the ref breaks off mid-sentence. ### Greek text Ἴ. Ἔπι δὲ καὶ τοῦτο φυλαχτέον, τὸ μὴ ποτε μὲν γαιδρῷ τῷ προσώπῳ προϊέναι, ποτὲ δὲ σχυθρωπῷ " (αὶ εἰ χρὴ τἀληθὲς εἰπεῖν, παραιτητέον πᾶν τὸ δωἐχαμερὲς χαθ' ἑχάστην ἡμέραν ἀπαγγελλόμενον ἡρᾶμα. Τὸ γοῦν ἐμοὶ δοχοῦν εἴποιμ᾽ ἂν, ὅτι πᾶς ὁ ἣν γνώμην χοσμιχὸς καὶ τοῦ ὀρθοῦ κανόνος ἕξω γιμενος αὐτοχατάχριτός ἐστιν, εἰδὼς ὅ πράττει (ατ' ἐπιτήδευσιν, καὶ γινώσχων μὲν τὸν ἐν αὐτῷ πόλεμον, τὴν δὲ εἰρήνην ἐν τοῖς σπλάγχνοις μὴ ἐπισπώμένος. Φίλους δὲ τιμητέον πάντας " τό τε ἐλεγχτιχὸν υὐ πραχτέον μόνον, ἀλλ᾽ ἔτι καὶ ἀχουστέον. Οἴνῳ δὲ χρηστέον, ἐπειδὰν μηκέτι τοῖς ἀναγνώσμασι σχολέζωμεν. Ὁ μὲν γὰρ τοιοῦτος, σἰνόφχυξ τέ ἐστι καὶ “ἰ γνώμῃ παράφορος, καὶ θερμαένεται Λαλοῦντος δὲ τοῦ πλησίον οὔτε χλευαστέον, οὔτε χυ. λυτέον, ἐατέον δὲ μέχρις ἂν διὰ τὴν σιωπὴν αἱδῥ'σθεὶς παύσηται. Συμθουλεντέον δὲ τὸ συμφέρον ἀ' ἑνὸς χοινῇ πᾶσι. Νουθετητέον δὲ τὸν ἁμαρτάνοντα͵ μὴ κατὰ κοινὸν, ἐχτὸς εἰ μὴ χρήζοι διὰ ἃ ### English translation (Claude) And this too must be guarded against: to come out at one time with a cheerful face and at another with a gloomy one; and, if the truth must be told, every daily drama that is announced each day must be refused. What seems right to me, at least, I would say: everyone who is worldly in mind and has gone outside the right rule is self-condemned, knowing what he does deliberately, and knowing the war within him, yet not drawing peace into his heart. All friends must be honoured; and reproof must not only be given but also heard. Wine must be used when we are no longer occupied with readings. For such a one is a wine-lover and carried away in mind, and grows heated. When one's neighbour is speaking, he must not be mocked or interrupted, but left alone until, abashed by the silence, he stops. What is profitable must be advised by each in common to all. The one who sins must be admonished, not in public, unless he needs it because of … ### Scripture references - Titus 3:11: allusion, medium confidence ### Translation notes - The ref breaks off mid-sentence. Migne's Latin summary and notes are removed (“…”). Titus 3:11. ### Citation (SBL) Ps.-Justin, Zen. 7 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-7). ## Letter to Zenas and Serenus 8 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-8 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on conduct with women, on avoiding evil talk, and on studying the Scriptures with humility. ### Greek text Καὶ γυναιξὶν ὁμιλητέον ἐπιστρεφέστερον διὰ τὰ ἐχτετυφωμένον αὐτῶν. Μέχρι γάρ τις περίδλεπτοι ἑαυτὴν ποιεῖ, καὶ τὸ εἶναι γυνὴ προδάλλεται, καὶ τὸ ἄπραχτον ἐπιτετήδευχε, θήλειά ἔατι, καὶ διὰ τὴν τοιαύτην γνώμην οὐχ ἔστι πιστή. Μήτε οὖν αὐτὲς διώχωμεν, ἀλλὰ μήτε θωπεύωμεν᾽ τὸ δ᾽ ὅπερ … Πολυμερεῖς γὰρ αἱ τῆς χαχίας πραγματεῖαι. Διὰ τοῦτο γρηγορητέον, τοῖς λογίοις τοῦ Σωτῆρος σχολάζοντας, μηδὲν περὶ μηδενὸς φαῦλον λέγοντας ἣ ἀχοΐ οντας. Ῥωριᾷ γὰρ ἡ γνώμη, καὶ πολλῆς ἐμπέπλτσται καχοχυμίας ἀπὸ τῶν ἄλλων ὁμιλιῶν. Διὰ τοῦτοι ἀχουστέον μόνον τὰ ὠφέλιμα, καὶ ποιητέον χατὰ τὴ Εὐαγγέλιον. Τὰ δ᾽ ὥσπερ ὑποσχελίζοντα τὴν γνώκτοη παραιτητέον. Ζητητέον δὲ περὶ τῶν λογίων᾽ καλὸν, εἰ συνετῶς" εἰ δ᾽ οὗ, χᾶν ὥσπερ ἰδιώτῃ. Ἀγοήτῳ γὰρ ἐπερωτήσαγτι σοφίαν, σοφία.ογισθήσεται. Ἰῷ ἃ χατὰ τὴν ἑαυτοῦ φαντασίαν δόξαντι φρονίμῳ εἶναι πολὺ τὸ τῆς ἀτιμίας προσγραφήσεται. Λέγεται ἃ ὑπὸ τοῦ Πνεύματος ἀνόητος ὁ χατ᾽ ἰδιωτισμὸν παρενεχθεὶς τὴν αἴσθησιν, ἵν᾽ ἧ τὸ ἀνόητον ἰδιωτιχὴν, ὥσπερ καὶ τὸ ἀφελές. Γράφει δὲ καὶ Παῦλος Τίς ἔγνω γοῦν Κυρίον, ὃς συμξδιδάσει αὐτόν"; Κα πάλιν" Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. Ὁ διὰ τὴν ἀλογιστίαν τὰ μὴ δέοντα λέγων ἣ πρόττων, οὗτος, δόξας εἶναι φρόνιμος, μωρὸς λογιτῆήσεται. ### English translation (Claude) And with women one must converse more strictly because of their conceit. For as long as a woman makes herself conspicuous, and puts forward that she is a woman, and has practised idleness, she is female, and because of such a mind she is not faithful. Let us neither, then, persecute them nor flatter them; but … For the business of wickedness is manifold. Therefore we must be watchful, occupying ourselves with the oracles of the Saviour, neither saying nor hearing anything bad about anyone. For the mind is weak, and becomes full of much bad humour from other conversations. Therefore we must hear only what is profitable, and act according to the Gospel. What trips up the mind, as it were, must be refused. One must inquire into the oracles: well, if with understanding; but if not, even as an unlearned man. For “to a fool who asks for wisdom, wisdom will be reckoned.” But to one who in his own fancy thought himself wise, much dishonour will be ascribed. And he is called foolish by the Spirit who through lack of learning is carried astray in perception, so that foolishness is a mark of the unlearned, as is simplicity. And Paul also writes: “Who has known the mind of the Lord, so as to instruct him?” And again: “But we have the mind of Christ.” He who through thoughtlessness says or does what he should not, though he seemed wise, will be reckoned a fool. ### Scripture references - Prov 17:28: quotation, medium confidence - 1 Cor 2:16: quotation, high confidence - Rom 11:34: quotation, medium confidence - Rom 1:22: allusion, low confidence ### Translation notes - Chapter 8. Migne's notes are removed in the middle and at the end (“…”). The remarks on women are translated as written. Prov 17:28; 1 Cor 2:16; Rom 1:22. ### Citation (SBL) Ps.-Justin, Zen. 8 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-8). ## Letter to Zenas and Serenus 9 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-9 - Source: PG 6:1186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on humility, quiet speech, sincere psalmody, listening, and avoiding contentiousness and boasting. ### Greek text Ταπεινωτέον δ᾽ αὑτοὺς οὐ λόγῳ μόνον, ἀλλ᾽ ἔπι καὶ τοῖς ἔργοις, ὅπως μὴ ὦμεν γόητες καὶ θῶπε;, πραεῖς δὲ, καὶ μὴ χόλαχες. Καὶ ἔτι προσήχει τὸν ὀρθῶς πολιτευόμενον ἡσυχάξειν τε καὶ ἀπραγμονεῖν, μὴ ὀργιζόμενον, μηδὲ νείχους ἕνεχα σιωπῶντα, σχεπτόμενον δὲ πᾶν τὸ ἐγχρῆζον, εἰ χαλῶς δύναται Ὁ λέγεσθαι, καὶ τότε μόλις φθεγγόμενον. Ὕμνους τε καὶ ψαλμοὺς καὶ ᾧδὰς καὶ αἶνον ῥητέον" μὴ ὥσπερ ἐνίοις αἰνιγματωδῶς, διὰ ψαλμῳδίας τὸν πλησίον λπεῖν, ἵνα μήτε δοχῇ διαφέρεσθαι, καὶ πῶς γἅοῦ" σχεῖν ὥσπερ διὰ τέχνης νομίζων ἐκεῖνον, ἀχαττ, γόρητον ποιεῖται τὴν φιλονειχίαν. ᾿Αχουστέον δὲ καὶ τοῦ συμδουλεύοντος, οὐ μόνον διδαχτέον. Πειστέον δὲ χατὰ τὸ ὅμοιον, τῷ βούλεσθαι συγχάταινόν τε αὑτῷ τὸν πλησίον γίνεσθαι. Φρονίμους δ᾽ ὑποληπτέον εἶναι ἄλλους, καὶ τὸ συνετὸν οὐχ ἀπονεμητέον ἑαυτῷ μόνον. Δόγματι δὲ τῆς περὶ αὐτῶν οἱήσεως οὐ χινδυνευτέον" ἀλλ᾽ οὔτε χαταφρονητέον τοῦ παιδεύοντος, ἀλλ᾽ ἣ ὅτι μὴ ὀρθῶς φρονεῖ, τὰ περὶ αὑτοῦ διδαχτέον " ἣ “ἂν ἀληθεύῃ, πειστέον τε αὐτῷ καὶ ἀχολουθητέον. Φιλόνειχος γὰρ ἀνὴρ διπλασιάζξει τὸ ἀδίχημα " καὶ δέον μεταθέσθαι, νιχᾷν, ὥς φησιν ὁ μῦθος, τὴν Καδμείαν νίχην ἐσπούδαχεν. Τὸ δ᾽ αἵτιον, ἵνα τε χενοδοξῇ, χαθάπερ οὐδ᾽ ἀμαρτάνων, καὶ τῷ δόγματι τῆς χινδυνώδους αὑτοῦ διαθέσεως ἐπαναπαύηται. Γελοῖοι γὰρ οἱ χεχραγότες ὁσημέραι διὰ τὸ πιστεύειν ἐπιχρατεῖν τινος πράγματος " οὔστι- Β νας ἡ ἔρις ἐμθαλοῦσα τὸ μῆλον, ἐπειδὰν εἰρηγεύειν νομίζωσι, ταράττει, περὶ τῶν ἐν χόσμῳ δια- Μιμώδεις δὲ καὶ ἄθλιοί τινες οἱ μηδενὸς ἀπείρως ἔχειν λέγοντες " ἀλλὰ τοῦτο μὲν τεχτονιχὴν, τοῦτο δὲ σχυτοτομιχὴν, καὶ πᾶν τὸ ὑποδαλλόμενον αὐτοῖς ἐπιτήδευμα χατὰ καιρὸν εἰδέναι φάσχοντες, καὶ πρὸς τὸν ἐπέχοντα τὸν λῆρον αὐτῶν διεχθρεύοντες. ἄξοι δὲ καὶ οἱ διὰ τὸν ἀπὸ τῶν ἀνθρώπων ἔπαινον, τῶν πλησίον τὰς ἐπιμελείας ποιούμενοι. ### English translation (Claude) We must humble ourselves not only in word but also in deeds, that we may not be impostors and flatterers, but meek, and not fawning. And further, it befits one who lives rightly to be quiet and free from business, not angry, nor silent out of quarrelsomeness, but considering everything that is needful, whether it can well be said, and then scarcely speaking. Hymns and psalms and songs and praise must be said; not, as some do, in riddles, to grieve one's neighbour through psalmody, so as not to seem to differ, and, thinking to have caught him by art, so making the quarrel unaccusable. One must also listen to him who counsels, and not only teach. One must persuade likewise, from the wish that one's neighbour too should come to agree. One must suppose others to be wise, and not assign understanding to oneself alone. One must not run risks through the doctrine of conceit about oneself; nor despise the one who instructs, but either show him that he does not think rightly about himself, or, if he speaks the truth, obey and follow him. For a contentious man doubles the wrong; and when he ought to change his mind, he has been eager to win, as the fable says, a Cadmean victory. And the cause is that he may be vainglorious, as if he were not sinning, and may rest on the doctrine of his own dangerous disposition. For ridiculous are those who shout every day through believing that they prevail in some matter; strife, casting its apple among them, troubles them when they think they are at peace, about the things in the world. And like mimes and wretched are some who say they are inexperienced in nothing, but claim to know now carpentry, now shoemaking, and every pursuit that is put to them, at the right moment, and become hostile to whoever checks their nonsense. [Like them] too are those who take care of their neighbours for the sake of praise from men … ### Scripture references - Eph 5:19: allusion, high confidence - Col 3:16: allusion, high confidence - Rom 12:16: allusion, low confidence ### Translation notes - Chapter 9. “A Cadmean victory” is a proverbial ruinous victory; the “apple” of strife alludes to the apple of Eris. Migne's notes are removed at the end. Eph 5:19; Col 3:16. ### Citation (SBL) Ps.-Justin, Zen. 9 (PG 6:1186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-9). ## Letter to Zenas and Serenus 10 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-10 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on forgiveness, on accepting admonition, on judging oneself, and on avoiding quarrels. ### Greek text Μέγας τε ὁ χίνδυνος παρὰ τοῖς τὴν ἡμέραν Κυρίου ἐπιχαλουμένοις. Ἢ πιστεύειν γὰρ δέον, ὅπως … φύγῃ τὴν χρίσιν, ἢ καὶ τῷ πλησίον ἀφιέναι, χάριν τοῦ καὶ αὐτῷ παρὰ θεοῦ γίνεσθαι τῶν ἁμαρτημάτων τὴν ἄφεσιν" οἱ ὃὲ τῇ παραφορᾷ τῆς ὀργῆς δεσμεύουσι χαθ' ἑαυτῶν συναλλάγματα. Φυλαχτέον δὲ ἔτι καὶ τὴν τινων ἀλαζονείαν, οἵ, δέον ἐπανορθοῦν ἑαντοὺς, Οὐδ᾽ ἀπολογοῦμαί σοι, φασίν ἔχε ταύτην ἣν ἔχεις ὑπόνοιαν περὶ ἐμοῦ. Τί γάρ μοι λέγειν περὶ τῶν ἰαντοῖς ἀρεσχόντων, ἐπειδάν τις αὐτοὺς βούληται νουθετεῖν; οἵ πάνυ χοσμιχῶς, Οὔτε σύ με, φασὶ, σώἂ ἐγὼ πολλοὺς διὰ τὸ δυσσυνείδητον καὶ τὸ μὴ χαβαρὴν τῆς γνώμης, τοῖς τῶν πλησίον ἁμαρτήμασιν ὅτι μὴ χαλεπαίνουσι" καὶ τῶν πράως μὲν ὁμιλεῖν ἢ ἐπιτηδενόντων, ὑπὸ δὲ τοῦ χρώματος καὶ τῶν ὀφθαλ- Εῶν, καὶ τοῦ λεληθότος χινήματος ἦτοι χεφαλῆς, ἣ Ἱὰρ μὴ ἑαυτοῦ κατήγορόν τινα γενέσθαι. Πᾶς δὲ πισιὸς, ἐπειδὰν διαπαίζεσθαι νομίζηται ὑπό τινος, εἰ καὶ διὰ ψαλ ᾿ λεσθαι. ἀντιθουχολεῖ τὴν ἐχείνου χαχίαν, ἐν τῷ γινώσχειν αὐτοῦ τῆς ἀγνωμοσύνης τὴν διάθεσιν. Συνελόντι δ᾽ εἰπεῖν, πᾶς ὁ χρίνων ἑαυτὸν ἕξω παντὸς ἔσται πλημμελήματος. Τῶν δὲ χεχραγότων οὐδεὶς σώφρων ἐστίν. Ὁ δὲ νῦν μὲν ὠχρὸς, εἶτα ἐρυθρὸς, τῷ συγχρέματι τοῦ σώματος ποιχιλλόμενος, οὗτος ὥσπερ χαμαιλέοντες (ἐ4) ἐν τῷ χαύσωνι καὶ τῇ ἐρημίᾳ περινοστεῖ. Κατανοητέον δὲ ἔτι καὶ τὰς ἐνίων διαθέσεις ἐπὶ τῆς τῶν ἀναγνωσμάτων ἐπιτηδεύσεως. Ἅμα γάρ τις ἀναγινώσχει, καὶ ὁ τρόπος αὐτοῦ τῆς φρονήσεως δῆλος γίνεται παρὰ τοῖς ἐῤῥωμένως κριτιχοῖς. δὲ ψυχῶν καὶ ἀπὸ τοῦ βίον δείχνυνται. Διὰ γὰρ τοῦ περὶ τὴν ἀναστροφὴν ἐπιτηδεύματος γινώσχονται καὶ πῶν μὴ φαινομένων αἱ ὑποστάσεις. Παραιτητέον δὲ Β καὶ τὸν ἐριστιχὸν διὰ τέχνης αὑτὸν ἀποτιθέμενον, ἐν τῷ μὴ ἀντιφιλονειχεῖν, νιχᾶσθαι, ᾧ ἄμεινον, ὑπὲρ ποῦ μὴ χινδυνεύειν νιχᾷν σπουδάζοντα, τὸ μὴ χατὰ τὸν ὀρθὸν λόγον ἐπιτηδεύειν. ### English translation (Claude) Great is the danger for those who call on the day of the Lord. For one must either believe, so that … he may escape the judgment, or forgive his neighbour, so that he too may receive forgiveness of sins from God; but these, in the frenzy of anger, bind contracts against themselves. We must also guard against the arrogance of some who, when they ought to correct themselves, say: “I will not even defend myself to you; keep the suspicion you have of me.” What need is there to speak of those who please themselves when anyone wishes to admonish them? Who say, in a very worldly way, “Neither will you … me” … many, through a bad conscience and an impure mind, … are not angered at the sins of their neighbours; and of those who make a practice of speaking gently, but by their colour and their eyes and the hidden motion of head or hand … that no one may become an accuser of himself. Every believer, when he thinks he is being mocked by someone, even through psalmody, … outwits that man's wickedness by knowing the disposition of his ingratitude. To put it briefly, everyone who judges himself will be outside every fault. None of those who shout is self-controlled. He who is now pale, now red, changing in the complexion of his body, roams about like the chameleons in heat and desert. We must observe also the dispositions of some in the practice of reading. For as soon as someone reads, his manner of thinking becomes plain to those of strong judgment. … of souls are shown also from the life. For through the practice of conduct the realities of things unseen are also known. We must also refuse the contentious man, putting him off by art, by being defeated, by not contending in return, which is better than being eager to win at the risk of practising what is not according to right reason. ### Scripture references - Matt 6:14: allusion, high confidence - 1 Cor 11:31: allusion, high confidence ### Translation notes - Chapter 10. Migne's Latin summary is removed at the start; the text is damaged in the middle (“…”). Matt 6:14; 1 Cor 11:31. ### Citation (SBL) Ps.-Justin, Zen. 10 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-10). ## Letter to Zenas and Serenus 11 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-11 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel against scheming, for blamelessness and self-control in anger, and for examining oneself before admonishing others. ### Greek text Ὁμιλίας δὲ ποιεῖσθαι χρὴ τὰς εὐσυνειδήτους. Καὶ οἱ περίπατοι διὰ τὸ σωμάτιον γινέσθωσπαν, μὴ διά τινα πραγματείαν, συναλλάγματα βίαια χατὰ ποῦ πλησίον συγχαττύοντας. Οὐχ ἄτοπον δὲ χαρίεντιζομένους ἡμᾶς τὸ δύστροπον ἀπαλεῖψαι τῶν ὑπὲρ λίαν συνετῶν. Διὰ γὰρ τὸ χατὰ φύτιν ἀναγχαῖον χάριν τοῦ τὰ τούτων ἀποτρίψασθαι ἐπὶ τόπων τινῶν ἀφωρισμένων ἔθος ἐστὶν ἐνίοις προσποιητῶς ὑποχωρεῖν, καὶ τὸ τέλος τῆς χατά τινων σχέψεως ἐν τοῖς ἀφεδρῶσι συντάττειν. "Ὥσπερ δὲ ὁ χωμιχὸς πατὴρ ἀσωτενόμενον τὸν υἱὸν βαστάζειν φησί χἂν ὀσφρανθῇ τοῦ μύρον, μὴ ὀσφραίνεσθαι λέγει, δυσωδίᾳ (4θ) περιγράφειν αὑτοῦ τὸ ἁμάρτημα πειρώμενος " οὕτως χἀγὼ συμδουλεύω τοῖς ἄγαν ἐσχληραγωγημένοις τοὺς φρονιμωτέρους ἐμφαίνειν, ὅτε μήτε ἃ πράττουσιν ἐπίστανται, μήτε ἃ λέγουσι γινώσχουσιν. Ὁ δὲ παρ' ἑαυτῷ φρόνιμος εἶναι νομίζων, ἀντιχρούει πρὸς τὰς νου τίδικος γίνεται, καὶ μελετᾷ καθ᾽ ἑαυτὸν τὸ ἀνθρώπινον καὶ ἄπιστον. Διὰ τοῦτο παρέχωμεν ἑαυτοὺς ἀλήπτους, μὴ τὸ δοχοῦν ἑαυτοῖς μόνον πράττοντες, ἀλλὰ καὶ τὸ τῶν πολλῶν, ἵνα σωθῶσιν. Ὀργιστέον δὲ, χαλὸν μὲν, εἰ μηδέποτε - μανίας γάρ ἔστι τδ᾽ τοιοῦτον εἶδος " εἰ δέ ποτε καὶ χατεπείγει, συγχρηστέον τῇ … λόγον αὑτὴν πραγματενόμενος μισεῖ πρῶτον μὲν ἐπα.» τὸν, ἔπειτα δὲ καὶ τὸν πλησίον" ἑαυτὸν μὲν ταράτ- τῶν, ἐχεῖνον δὲ ὀδυνῶν. Γέγραπται γὰρ, ὅτι 'Πᾶς ὁ ὀργιζόμενος εἰκῆ τῷ ἀδειφῷ αὑτοῦ, ἔνοχος ἔσται τῇ κρίσει. Τὸ δὲ τοῦ χινήματος αὐτός τις χαθ᾽ ἑαυτὸν γινόμενος χαταμαθεῖν δυνατός. Ἤδη δέ τινας ἴσμεν διὰ τῆς πρὸς τοὺς πλησίον νουθεσίας ἑαυτοὺς χαταχρίνοντας. Ὃ γάρ τις παιδεύει τὸν ἕτερον, τοῦτ᾽ αὐτὸς ποιείτω πρότερον " μήπως λάθῃ διὰ τοῦ πλησίον χαθ᾽ ἑαυτοῦ ποιούμενος τὴν ἀπόφασιν. Ῥητέον οὖν τῷ εὐγνώμονι πρὸς ἑαυτὸν, ἐπειδάν τινων ἁμαρτήμασι τὸν ἑαυτοῦ χρήσῃ νοῦν Μὴ τι ἄρα χἀγὼ τοιοῦτος; ### English translation (Claude) We must hold conversations with a good conscience. And let walks be taken for the body's sake, not for some business, cobbling together forcible contracts against one's neighbour. It is not out of place for us, by being gracious, to wipe away the perversity of those who are over-wise. For some are accustomed, on the pretext of a natural necessity, to withdraw to certain set-apart places to relieve themselves, and to compose in the privies the conclusion of their schemes against some. But as the father in the comedy says that he carries his profligate son, and if he smells the perfume says that he does not smell it, trying to confine the sin within a bad smell, so I advise those who are too hardened to show the wiser that they neither understand what they do nor know what they say. But he who thinks himself wise in his own eyes resists admonition … and meditates by himself what is human and faithless. Therefore let us make ourselves blameless, doing not only what seems good to ourselves but also what seems good to the many, that they may be saved. As for anger, it is good if never, for that form is one of madness; but if ever it presses, one must use reason with it … he who busies himself with it hates first himself and then his neighbour, troubling himself and paining the other. For it is written: “Everyone who is angry with his brother without cause will be liable to judgment.” Anyone can learn about this movement by being alone with himself. Indeed we know some who by their admonition of their neighbours condemn themselves. For what one teaches another, let him first do himself, lest unawares he pronounce sentence against himself through his neighbour. The sensible man must say to himself, when he applies his mind to the sins of others: “Am I perhaps such a one too?” ### Scripture references - Prov 3:7: allusion, low confidence - 1 Cor 10:33: allusion, high confidence - Matt 5:22: quotation, high confidence - Rom 2:21: allusion, medium confidence ### Translation notes - Chapter 11. Migne's notes are removed in the middle (“…”). The father in the comedy is unidentified. 1 Cor 10:33; Matt 5:22. ### Citation (SBL) Ps.-Justin, Zen. 11 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-11). ## Letter to Zenas and Serenus 12 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-12 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on the moderate use of wine as God's gift for the body's help. ### Greek text Ὁ δὲ οἶνος μῆτε ὁσημέραι ἐπὶ τὸ μεθύειν πινέ- Β σθω, μήτε ὡς ὕδωρ ἐπιζητείσθω. Ἑκχάτερα μὲν γὰρ θεοῦ ποιήματά ἐστιν, ἀλλὰ τὸ μὲν ὕδωρ ἀναγχαῖον, ὁ ἃ οἶνος βοηθείας χάριν τοῦ σώματος γέγονεν. Ὁ δὲ πρῶτον μὲν τὴν γλῶτταν δεσμενόμενος, πῦρ δὲ ὥσπερ ἀπὸ τῶν ὀφθαλμῶν λάμπων, τρέμων δὲ καὶ τὰς βάσεις καὶ ἀναισθητῶν, φάρμαχον προσίεται θανάσιμον᾽ τὸν μὲν σίδηρον οὐ ποιῶν δρέπανον, ἢ τι τῶν ἔργαζομένων τὴν γῆν, μάχαιραν δὲ αὐτὸν ἣ λόγχην χατασχευάζων, καὶ μεταπλάττων τοῦ Θεοῦ τὴν οἷχονομίαν. Ὁ γὰρ οἰνοποτῶν, δέον τοῦ μὲν χειμῶνος, διὰ τὸ χρύος πίνειν, μέχρι τοῦ μὴ ῥιγοῦν, τοῦ δὲ θέρους, διὰ τὴν τῶν ἐντὸς θεραπείαν παραχρώμενος δ᾽ αὐτῷ, ληραίνει, καὶ δίχην συῶν ἢ χυνῶν, ῥεύματι τῆς θεραπείας ὑπερζέων, Χρὴ δὲ μὴ καθάπερ ἀσωτευομένους ἡμᾶς παραχρῆσθαι τοῖς τοῦ Θεοῦ ποιήμασι, τὴν δίψαν εἰς τὴν μέθην ἕλχοντας " ἀλλὰ μεταλαμθάνειν ποτοῦ, χάριν τοῦ μὴ διψᾷν. Ὅσοι δὲ ῥοφῶντες τὸν οἶνον, χαθάπερ οἱ πυρέττοντες χαυσωνιζόμενοι πίνουσιν, ὅσον οὐδέπω διὰ τὴν ἀχρασίαν τεθνήξονται. ### English translation (Claude) Let wine neither be drunk daily to the point of drunkenness, nor be sought like water. For both are works of God, but water is necessary, while wine was made to help the body. But he who first has his tongue bound, and flashes fire as it were from his eyes, and trembles in his steps and grows senseless, takes a deadly drug; he does not make iron into a sickle or some tool for working the earth, but fashions it into a sword or spear, and remakes the economy of God. For the wine-drinker, when he ought in winter to drink because of the cold, so as not to shiver, and in summer for the healing of the inward parts, misuses it and babbles, and like pigs or dogs boils over with the flood of the remedy. We must not, like profligates, misuse the works of God, dragging thirst into drunkenness, but partake of drink so as not to be thirsty. And those who gulp down wine, as the feverish drink when burning, will very soon die through their incontinence. ### Scripture references - 1 Tim 5:23: allusion, medium confidence - Isa 2:4: allusion, low confidence ### Translation notes - Chapter 12. 1 Tim 5:23; Isa 2:4. ### Citation (SBL) Ps.-Justin, Zen. 12 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-12). ## Letter to Zenas and Serenus 13 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-13 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel against gluttony and its excuses. ### Greek text Παραιτητέον δὲ καὶ τὴν λιχνείαν, ὀλίγων τινῶν καὶ τῶν ἀναγκαίων μεταλαμδάνοντα. Καθάπερ γὰρ σῶμα νοσοῦν, πολλῶν καὶ μυρίων δεῖται φαρμάχων, οὕτω καὶ ἡ δι᾽ αὐτὴν ἀτυχοῦσα Ψυχὴ, μονονουχὶ καὶ δερμάτων ἐμπίπλασθαι βούλεται. Κἂν πύθηταί τις τὸ αἴτιον, πάθος ἀναπλάττει σωματιχόν. Πρὸς οὖς ῥηκίον" Οὐ πᾶν ἐπιτήδευμα δόγματι τῆς ἐννοίας χρατυνόμενον εὐαπολόγητον ἔχει τὴν ἀπόδειξιν, ὡς καὶ μέχρι μοιχοῦ καὶ φονέως καὶ δραπέτου πολλὴν εὑρίσχεσθας τὴν ἀπολογίαν, ὅτι χαλῶς πράττεται τὸ ὑπ᾽ αὐτῶν γινόμενον; Ὁ δὲ εἰπὼν πρὸς τὸν πυνθανόμενον τὸ αἴτιον τοῦ χαχοῦ, καὶ ἀποχρινόμενος, ὄὄγμα πάνυ θαυμαστῶς ἐξεφώνησε. Τροφαῖς ἄρα χρηστέον ἐπὶ τὸ μὴ πεινῆν (θ4). Ὁ δὲ τοιοῦτος ἐχαπογτάχειρ τὸ ὅσον ἐφ᾽ ἑαυτῷ βούλεται περιπατεῖν, … ἐξάχειρας ζητῶν, πολλαῖς χερσὶ καὶ πλείοσι στόμαει ### English translation (Claude) We must refuse gluttony too, partaking of a few necessary things. For as a sick body needs many and countless drugs, so the soul made unhappy by gluttony wishes almost to stuff itself even with hides. And if someone asks the reason, it invents a bodily ailment. To such we must say: does not every practice strengthened by a doctrine of the mind have a defence easily made, so that even for the adulterer and the murderer and the runaway much defence is found, that what they do is done well? But the one who answered the man asking the cause of the evil uttered a quite wonderful doctrine: “Food, then, is to be used so as not to be hungry.” But such a one wishes, so far as lies in him, to go about six-handed, … seeking six hands, with many hands and more mouths … ### Translation notes - Chapter 13. The ref breaks off; Migne's notes at the end are removed. ### Citation (SBL) Ps.-Justin, Zen. 13 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-13). ## Letter to Zenas and Serenus 14 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-14 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on wealth and poverty, and the prize awaiting those who run within the rule. ### Greek text ἙἘγχωμιαστέον δὲ πλοῦτον μὲν οὐδαμῶς, πὸ’ νίαν δὲ οὐ λοιδορητέον. Ὁ μὲν γὰρ, ἐξηλεγμένης ὕλης χρατύνεται" φθορὰ δὲ τὸ τέλος τῆς ὕλης ἐστὶ, καὶ σχώληκες, καὶ εὐλαὶ, καὶ πῦρ, καὶ πτῶσις, καὶ λησταὶ, καὶ τύραννος " ἡ δὲ χεχώρισται μὲν τοῦ νῦν αἰῶνος, ζητεῖ δὲ τὸ ἀληθὲς μόνον, ὑπὸ μηδενὸς περισπωμένη προσκαίρου. Ταῦτα δὲ ὑμῖν ἐγγράφως ὑπεθέμην, νουθετεῖν βουλόμενος τὸ ἀτάραχον, καταρτίζειν τε ὑμᾶς πρὸς τὸ τέλειον καὶ ἐνάρετον σπεύδων. Ὁ γὰρ μὴ τοιοῦτος, ἔξω τοῦ χανόνος τρέχει τοῦ δοθέντος αὐτῷ, καὶ διὰ τὸ ἄταχτον ἔξαθλος γίνεται" χᾶν πάνυ ταλαιπώρως τῆς ἀπὸ τῶν γεναίων ἀθλητῶν ἐτιχουρίας τύχῃ, βρώσεως ἣ πόσεως ἣ ἐσθῆτος ἀπολαύσας, ὅμως οὐδὲν ἧττον ἀστεφάνωτός ἔστι. Καὶ οἱ μὲν εἰσελάσαντες εἰς τὴν ἠἡγαπημένην πόλιν τῶ Πατρὸς, γέρως ἀϊδίου μεταλήψονται " τοῖς δὲ ἀποθήσεται, διὰ τῆς ἐνταῦθα τροφῆς τῆς κατὰ ἀλήθειαν ἀπολαύσεως μὴ μεταλαμθάνειν. ### English translation (Claude) Wealth must by no means be praised, nor poverty reviled. For the one is strengthened by refined matter, and the end of matter is corruption: worms and maggots, fire and ruin, robbers and a tyrant; but the other is separated from the present age and seeks only the truth, distracted by nothing temporary. These things I have set before you in writing, wishing to admonish you to tranquillity, and eager to fit you for what is perfect and virtuous. For he who is not such runs outside the rule given him, and through disorder is disqualified; and even if, in great distress, he obtains help from noble athletes, enjoying food or drink or clothing, he is none the less without a crown. And those who have driven into the beloved city of the Father will partake of an everlasting prize; but for others it will be laid up not to partake, through the nourishment here, of true enjoyment. ### Scripture references - Matt 6:19: allusion, high confidence - 1 Cor 9:24: allusion, medium confidence - 2 Tim 2:5: allusion, medium confidence - Heb 11:16: allusion, low confidence ### Translation notes - Chapter 14. Matt 6:19–20; 1 Cor 9:24–27; 2 Tim 2:5; Heb 11:16. ### Citation (SBL) Ps.-Justin, Zen. 14 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-14). ## Letter to Zenas and Serenus 15 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-15 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on honourable and careful conduct toward women and against vanity and lust. ### Greek text Γύναια δὲ τιμητέον, προνοοῦντας μὴ ἄρα σταλῶμεν καὶ προσιτέον αὐταῖς ὑγιῶς καὶ μὴ περιέργως, δεδιότας τῆς μετ᾽ αὐτῶν ἀναστροφῆς τὸ χινδυκαὶ τὴν εἰς ὅπερ οἴονται γεγονέναι συνείδησιν. Φυλαχτέον δὲ πρὸ πάντων τὰς ἐν παραδύστῳ χοσμι- … χαταγινώσχονται μὲν καὶ ὑπ᾽ αὐτῶν, γίνονται δὲ ἐπὶ τὸ τοὺς πλησίον χαταπίνειν. γοῦν ἑνίαις χλεπτούσαις ἑαυτὰς, διὰ τὸ μὴ ἐχ προδήλου τολμᾷν χαλλωπίζειν τὰς ὄψεις, διὰ τέχνης τοῦτο πράττειν. Εἰς ὕδωρ γὰρ ἣ ἔλαιον καταχύπτουσαι, χρίνουσιν ἑαυτὰς, εἰ πρὸς τὴν σωφροσύνην δύναιντ᾽ ἂν πολεμεῖν. ᾿Αλλά τις καὶ ἕτερο; τρόπος τῆςς τῆς ἐπιδουλῆς ὑπ᾽ αὐτῶν πραγματεύεται χρύφα γὰρ ὥσπερ χλέπτουσαι διαχοσμεῖν τὰς ἐθείρας περιέργως, καὶ τῶν παρειῶν καὶ τῆς ὑπήνης ἄχροις δαχτύλοις ἀχινήτου οὔσης. Ὁμιλητέον οὖν πρὸς τὰς τοιαύτας ῥωμαλεώτερον, τοὺς χεχυμένους χλάδους αὑτῶν ἀπο- Ὁ χόπτοντας - ἅμα γὰρ τῷ καταληφθῆναι, χατανεύουσι, καὶ ὁ χαρπὸς ὑπὸ τῶν ἀλωπέχων χατεσθίεται τῶν φωλενόντων εἰς τὴν γῆν. Διὰ τοῦτο χατὰ τὸν προζήτὴν, χεντριστέον μὲν τὸν ὄνον, μαστιχτέον δὲ τὸν ἵππον, ἵνα διεγείρηται μὲν ὁ νωθὴς, τύπτηται δὲ ὑπὸ τῶν νουθεσιῶν διὰ τὸ ἀχαλίνωτον ὁ ἀφηνιάζων. Ὥστε χατὰ τὸν Ἱερεμίαν μὴ χαταρτίζωμεν ἑαυτοὺς ἵππους διον. θηλυμανεῖς, μηδὲ πρὸς τὴν γυναῖχα τοῦ πλησίον Α ### English translation (Claude) Women must be honoured, taking care lest we be ensnared; and one must approach them soundly and without curiosity, fearing the danger of association with them, and the conscience about what they think has happened. Above all, worldly conversations in a corner must be guarded against … they are condemned even by them, and they come to devour their neighbours. … some women, stealing themselves away, because they do not dare to adorn their faces openly, do it by art. For bending over water or oil, they judge themselves whether they could war against chastity. But another manner of plotting is also practised by them: secretly, as if by stealth, they arrange their locks with curious care, and [touch] the cheeks and the chin with their fingertips, [the face] remaining unmoved. One must speak more robustly, then, to such women, cutting off their spreading branches; for as soon as they are caught, they nod assent, and the fruit is eaten by the foxes that lurk in the earth. Therefore, according to the prophet, the ass must be goaded and the horse whipped, that the sluggish may be roused and the unbridled rebel struck by admonitions. So, according to Jeremiah, let us not make ourselves woman-mad horses, nor [neigh] after our neighbour's wife … ### Scripture references - Song 2:15: allusion, medium confidence - Prov 26:3: allusion, medium confidence - Jer 5:8: allusion, high confidence ### Translation notes - Chapter 15. Migne's notes are removed in the middle, where words are lost (“…”). The remarks on women's adornment are translated as written. Song 2:15; Prov 26:3; Jer 5:8. ### Citation (SBL) Ps.-Justin, Zen. 15 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-15). ## Letter to Zenas and Serenus 16 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-16 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An allegorical reading of “the neighbour's wife” as the church and as the flesh. ### Greek text Γυνὴ δέ ἐστιν ἀδελφὴ μὲν πᾶσα τοῦ δὲ πλησίον εἴρηται γυνὴ, τουτέστιν Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν (ἥντινα χατὰ τὴν πρὸς Θεὸν καὶ Πατέρα τῶν ὅλων ἀγάπην, ὅτι πλησίον ἐστὶν αὐτοῦ, τιμητέον καὶ ἀγαπητέον)" ὡς Παῦλος: Ἡρμοσάμην, λέγει, πάντας ὑμᾶς ἐνὶ ἀνδρὶ, παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. "Ἔστι δὲ καὶ ἡ πλησίον γυνὴ σὰρξ ἐν ἡμῖν, ἐφ᾽ ἣν οὐ χρεμετιστέον᾽ τίζει καὶ ὁ μηδέπω πεποιηχὼς τὴν ἐπιθυμίαν, ἀναθυμιωμένης αὐτῷ τῆς ὀρέξεως, χἂν μὴ λαμθάνῃ τὸ τέλος. ### English translation (Claude) Every woman is a sister; but by “the neighbour's wife” is meant the [church] of Jesus Christ our Saviour (whom, according to love toward God, the Father of all, one must honour and love because she is near to him); as Paul says: “I betrothed you all to one husband, to present you as a chaste virgin to Christ.” And the neighbour's wife is also the flesh in us, at which one must not neigh; … even one who has not yet fulfilled the desire, while the appetite rises like smoke within him, even if he does not reach the end. ### Scripture references - 2 Cor 11:2: quotation, high confidence - Matt 5:28: allusion, medium confidence ### Translation notes - Chapter 16. A word is lost after “neighbour's wife … the” (supplied by sense as “church”) and before “even one” (“[he] neighs”). 2 Cor 11:2; Matt 5:28. ### Citation (SBL) Ps.-Justin, Zen. 16 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-16). ## Letter to Zenas and Serenus 17 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-17 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on care for children and the sick, and on not being ashamed of manual work. ### Greek text Προσεχτέον δὲ καὶ παιδίοις, ὅτι τῶν τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. Νοσούντων δὲ οὐχ ἀμελητέον, οὐδὲ ῥητέον, ὅτι Διαχονεῖν οὐχ ἔμαθον. Ὁ γὰρ τὴν τρυφερίαν ἣ τὸ ἀσύνηθες ἴστω καὶ αὐτὸς τὰ αὐτὰ πεισόμενος " καὶ ἐπειδὰν πάσχῃ τι τοιοῦτον, τῆς γνώμης αὑτοῦ τὸ αὐτοκατάχριχε καὶ αὐτός. Οὔτε οὖν τοῦ ἀμελοῦς ἀμελητέον " Θεὸς γὰρ ὁ κρίνων ἐστί" καὶ ὁ βουλόμενος εὖ πάσχειν θησαυριζέτω διὰ τῆς εὐποιίας τὴν εἰς ἑαυτὸν ἀπὸ τοῦ πλησίον εὐεργεσίαν. Αἰσχύνεσθαι δὲ οὐκ ὀρθῶς ἔχει, μή τις ἄρα διὰ τὴν αὐτουργίαν ἀθλίους ἡμᾶς καὶ ἀδοηθήτους ὑπολάδῃ" μόνον δὲ φυλαχτέον μὴ τις ἐπὶ χαχίᾳ καὶ πονηρῷ βίῳ διαδάλῃ, τοὺς εἰδέναι Θεὸν φάσχοντας. ### English translation (Claude) Attention must be paid to children too, because of such is the kingdom of heaven. The sick must not be neglected, nor must one say, “I have not learned to serve.” For let him who [pleads] softness or lack of habit know that he himself will suffer the same things; and when he suffers something of the kind, he too … his own mind self-condemned. Nor, then, must the negligent man be neglected; for God is the judge; and let him who wishes to be well treated lay up for himself by well-doing the kindness he will receive from his neighbour. It is not right to be ashamed lest someone think us wretched and helpless because we work with our own hands; only we must guard lest anyone slander for wickedness and an evil life those who say they know God. ### Scripture references - Matt 19:14: quotation, high confidence - Matt 25:36: allusion, medium confidence - 1 Thess 4:11: allusion, medium confidence - Titus 1:16: allusion, low confidence ### Translation notes - Chapter 17; a few words are damaged (“…”). Matt 19:14; 25:36; 1 Thess 4:11; Titus 1:16. ### Citation (SBL) Ps.-Justin, Zen. 17 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-17). ## Letter to Zenas and Serenus 18 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-18 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counsel on godly grief and on preparing the mind for misfortune. ### Greek text Συνελόντι δὲ εἰπεῖν, ἡ μὲν τοῦ χόσμου λύπη θάνατον ἐργάζεται τοῖς ὑπ᾽ αὐτῆς κρατουμένοις " ἡ ἃ χατὰ Θεὸν λύπη τὸν τῆς ζωῆς τίχτει νοῦν. Πρὸ πάντων δὲ γινώσχωμεν, ὅτι καὶ νόσος ἀπόχειται τοῖς σαρχίοις ἡμῶν, καὶ ζημία καὶ ἔνδεια, καὶ ὁ χαριστήσυν ἐγγύς. Καὶ διὰ τοῦτο χρὴ προμελετᾷν τὸ ἐν παρέχῃ ταῖς καρδίαις ἡμῶν. Ὁ γὰρ τοιοῦτος ἐρεῖ πρὸς τὸ συμδεδηχὸς πάθος" Ἤδειν, ὅτι μέλλεις ἐπιέναι" τῆς προσδοχίας σου οὐχ ἀπέτυχον" προεγίνωσχόν σου τὴν ἔφοδον. Κἂν τοιοῦτός τις ἧ, στήσεται καὶ οὐ καταπεσεῖται. Τὸ δὲ ἐπὶ τῷ αἰφνιδίῳ ταρά-σεσθαι, ἣ χεχραγέναι, πολλάχις δὲ καὶ ὀδύρεσθαι, λίαν ἐστὶ ταλαιπώρου γνώμης. ### English translation (Claude) To put it briefly, the grief of the world works death in those it masters; but grief according to God begets the mind of life. Above all, let us know that sickness is in store for our flesh, and loss and want, and … near. And therefore we must practise beforehand what … in our hearts. For such a one will say to the misfortune that befalls him: “I knew that you would come; I was not disappointed in my expectation; I foresaw your approach.” And if anyone is such, he will stand and not fall. But to be troubled at the sudden, or to cry out, and often even to lament, is the mark of a very wretched mind. ### Scripture references - 2 Cor 7:10: quotation, high confidence ### Translation notes - Chapter 18; a few words are damaged (“…”). 2 Cor 7:10. ### Citation (SBL) Ps.-Justin, Zen. 18 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-18). ## Letter to Zenas and Serenus 19 - URL: https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-19 - Source: PG 6:1195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Closing counsel on virtue, purity of heart and mutual sympathy, with the final blessing. ### Greek text Προσεχτέον οὖν τῇ ἀρετῇ μόνον, καὶ τοῖς τὰ περὶ αὐτῆς διηγουμένοις προσιτέον. Οἷς δ᾽ ἂν μὴ παρῇ τῶν λεγομένων ἡ πρᾶξις, τούτοις διὰ τὸ ἕνεἡμῖν ἐπιζητῶμεν. Ὁ γὰρ λέγειν μὲν ἐπιτηδεύων, ὅτι" Οὐχ ἄρχων εἰμὶ καὶ δικαστὴς, πράττων δὲ ἀγα- (ῶν οὐδὲν, οὗτος, ὡς ὑπὸ τυράννων πολλῶν χρατούβενος, λανθάνει τῇ ἁμαρτίᾳ δουλεύων, καὶ ἀποδιδράσχων τοὺς ὁδῷ βαδίζειν σπεύδοντας. Μακάριος οὖν ὁ τῇ καρδίᾳ καθαρός - ὑπὸ τούτου γὰρ ὁρᾶσθαι ὁ μόνον τὸ Θεῖον δυνατόν. Φθόνιυ δὲ καὶ βασχανίας μακρὰν κεχωρίσθαι δεῖ τὸν πιστόν " εὔχεσθαι δὲ ὅσημέραι, καὶ λόγῳ πλουσίους εὑρίσχεσθαι, καὶ πράξει δυνατούς " μέλη γὰρ ἀλλήλων ἐσμέν. Διὰ τοῦτο, τῷ μὲν πάσχοντι συμπάσχωμεν, τῷ δὲ δοξαζομένφ συγκαίρωμεν" φυλαττόμενοι τοὺς μὴ οἰχείους τῆς Χριστοῦ νομοθεσίας. Ταῦθ᾽ ὑμῖν, ὦ ἀδελφοὶ, συμόουλεύων πράττειν, ἔτι καὶ τοὺς λοιποὺς δι᾽ ὑμῶν ἐπὶ τὸ ποιεῖν τὸ θέλημα (θ5) τοῦ Θεοῦ προετρεψάμην. Ὁ δὲ Κύριος τῆς δόξης, ὁ ὧν εἰς τοὺς αἰῶνας, δῴη πᾶσιν ὑμῖν τῆς μετὰ τῶν ἐχλεχτῶν τιμῆς καὶ ἀναπαύσεως ἐπιτυχεῖν ἱ Οὗ καὶ ἡ χάρις εἴη μετὰ πάντων ὑμῶν. ### English translation (Claude) We must give heed to virtue alone, and approach those who expound it. But as for those in whom the practice of what they say is not present, … let us seek … in us. For he who makes a study of saying, “I am not a ruler and a judge,” but does nothing good, is, like one mastered by many tyrants, unawares a slave to sin, and runs away from those who are hastening to walk in the way. Blessed, then, is the pure in heart; for by him alone can the Divine be seen. The believer must be far removed from envy and jealousy, and pray daily to be found rich in word and powerful in deed; for we are members of one another. Therefore let us suffer with the one who suffers and rejoice with the one who is glorified, guarding against those who are strangers to the legislation of Christ. Counselling you, brothers, to do these things, I have exhorted the rest too, through you, to do the will of God. May the Lord of glory, who is for ever, grant you all to attain the honour and rest with the elect. Whose grace be with you all. ### Scripture references - Rom 6:16: allusion, medium confidence - Matt 5:8: quotation, high confidence - Rom 12:5: quotation, high confidence - 1 Cor 12:26: allusion, high confidence - Rom 12:15: allusion, medium confidence ### Translation notes - Chapter 19, the end of the letter. Migne's notes are removed in the middle and at the end. Rom 6:16; Matt 5:8; Rom 12:5; 1 Cor 12:26. ### Citation (SBL) Ps.-Justin, Zen. 19 (PG 6:1195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-zenam/1/#p-19).