Cure of Greek Maladies 1.61–2.13
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.61Raeder, 20
εἰ δὲ τοῖς τοὺς λήρους ἐκείνους μυθολογοῦσι καὶ τοὺς αἰσχροτάτους διαπλάττουσι μύθους πιστεύειν ὃ Πλάτων παρακελεύεται καὶ μηδεμίαν αὐτοὺς ἀπόδειξιν ἀπαιτεῖν, πολλᾷ μᾶλλον ὁσιώτερόν τε καὶ δικαιότερον τοῖς θεσπεσίοις ἀποστόλοις καὶ προφήταις πιστεῦσαι, αἰσχρὸν μὲν οὐδὲν οὐδὲ μυθῶδες οὐδὲ ἀπίθανον λέγουσι, θεοπρεπῆ δὲ ὅπαντα καὶ παναγῆ διδάσκουσι καὶ σωτήρια.
ei de tois tous lērous ekeinous mythologousi kai tous aischrotatous diaplattousi mythous pisteuein ho Platōn parakeleuetai kai mēdemian autous apodeixin apaitein, pollą mallon hosiōteron te kai dikaioteron tois thespesiois apostolois kai prophētais pisteusai, aischron men ouden oude mythōdes oude apithanon legousi, theoprepē de hopanta kai panagē didaskousi kai sōtēria.
If Plato urges belief in those who told those nonsensical tales and invented the most shameful myths, and bids us demand no proof from them, it is much holier and more just to believe the divine apostles and prophets, who say nothing shameful, mythical, or unconvincing, but teach everything fitting to God, all-holy, and saving.
Notes and citation
Summary: It is far more just to believe the prophets and apostles than the poets.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 1.61 (Raeder, 20; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-61
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.62Raeder, 20
ὋὍτει δέ γε καὶ οἵ ταῖς δόξαις τῶν φιλοσόφων ἀπολουθήσαντες, πίστει χρώμενον ποδηγῷ, οἵ μὲν τὰ τούτων, οἱ δὲ τὰ ἐκείνων ἠσπάσαντο, μάλα ἄν τις μάθοι ῥαδίως, τὰς τῶν δογμάτων διαφορὰς ἐξετάσας.
HoOtei de ge kai hoi tais doxais tōn philosophōn apolouthēsantes, pistei chrōmenon podēgǭ, hoi men ta toutōn, hoi de ta ekeinōn ēspasanto, mala an tis mathoi rhadiōs, tas tōn dogmatōn diaphoras exetasas.
That those who followed the opinions of the philosophers used faith as their guide, some embracing the views of these, others of those, one could easily learn by examining the differences of their doctrines.
Notes and citation
Summary: Followers of the philosophers chose among their opinions by faith.
Cite (SBL): Theodoret, Graec. aff. cur. 1.62 (Raeder, 20; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-62
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.63Raeder, 21
οὗ μὲν γὰρ ἀθάνατον ἔφασαν τὴν ψυχήν, οἱ δὲ θνητήν, οἱ δὲ μικτήν τινα ὡρίσαντο καὶ φτὸ μὲν αὐτῆς θνητόν, τὸ δὲ ἀθάνατον ἔφασαν᾽ καὶ τὰ ὁρώμενα οἵ μὲν ἀγένητα, οἱ δὲ γενητά, καὶ οἵ μὲν ἐκ γῆς; οἱ δὲ ἐξ ὕλης, οἵ δὲ ἐξ ἀτόμων ξυστῆναι᾽ καὶ οἱ μὲν ἔμψυχον εἶναι τὸ πᾶν, οἵ δὲ ἄψυχον.
hou men gar athanaton ephasan tēn psychēn, hoi de thnētēn, hoi de miktēn tina hōrisanto kai phto men autēs thnēton, to de athanaton ephasan᾽ kai ta horōmena hoi men agenēta, hoi de genēta, kai hoi men ek gēs? hoi de ex hylēs, hoi de ex atomōn xystēnai᾽ kai hoi men empsychon einai to pan, hoi de apsychon.
For some said the soul was immortal, some mortal, and some defined it as mixed, saying one part of it is mortal and another immortal; some said visible things were unbegotten, others begotten, and some that they were composed of earth, others of matter, others of atoms; some said the universe was ensouled, others soulless.
Notes and citation
Summary: The philosophers contradict one another on soul and world.
Cite (SBL): Theodoret, Graec. aff. cur. 1.63 (Raeder, 21; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-63
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.64Raeder, 21
ἀλλ᾽ ὅμως καὶ διάφορα λέγοντες, ἔσχον καὶ οὗτοι κἀκεῖνοί τινας τοῖς παρὰ σφῶν λεγομένοις πιστεύοντας. οὐκ ἂν δὲ οἵ μὲν ταῦτα, οἵ δὲ ἐκεῖνα εὖ ἔχειν ὑπέλαβον, εἰ μή τις αὐτοὺς πίστις ἔπεισε δέξασθαι τὰ λεγόμενα.
all᾽ homōs kai diaphora legontes, eschon kai houtoi kakeinoi tinas tois para sphōn legomenois pisteuontas. ouk an de hoi men tauta, hoi de ekeina eu echein hypelabon, ei mē tis autous pistis epeise dexasthai ta legomena.
Yet though they said different things, both these and those had people who believed what they said. And some would not have thought these things right and others those, unless some faith had persuaded them to accept what was said.
Notes and citation
Summary: Each school's followers believed by faith.
Cite (SBL): Theodoret, Graec. aff. cur. 1.64 (Raeder, 21; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-64
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.65Raeder, 21
τῷ τοι καὶ ὃ Πλάτωνος Σωχράτης ἐν τῷ Γοργίᾳ, πολλὰ περὶ τῶν ἐν τῷ “Δ4ιδῃ κολαξομένων εἰσνών, καὶ μέντοι καὶ περὶ τῶν ἀναπηρυττομένων ὡς εὐσεβῶν ἐπήγαγεν᾽..«ταῦτά ἐστιν, ὦ Καλλίμλεις, ἃ ἐγὼ ἀκηκοὼς πιστεύω ἀληθῆ εἶναι“.
tǭ toi kai ho Platōnos Sōchratēs en tǭ Gorgią, polla peri tōn en tǭ “D4idę̄ kolaxomenōn eisnōn, kai mentoi kai peri tōn anapēryttomenōn hōs eusebōn epēgagen᾽..«tauta estin, ō Kallimleis, ha egō akēkoōs pisteuō alēthē einai“.
That is why Plato's Socrates in the Gorgias, after saying much about those punished in Hades and about those proclaimed godly, added: 'These are the things, Callicles, which I have heard and believe to be true.'
Notes and citation
Summary: Plato's Socrates says he believes what he has heard about judgment in Hades.
- Plato, Gorgias 524a–b.
Extrabiblical texts: Plato, Gorg. 524a–b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 1.65 (Raeder, 21; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-65
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.66Raeder, 21
καίτοι οὔτε δῆλα ἦν οὔτε ὁρώμενα πράγματα, ἀλλὰ τοὺς πλείστους τῶν ἀνθρώπων λανθάνοντα καὶ παρ᾽ ὀλίγων ὁμολογούμενα" ἀλλ᾽ ὅμως ἔφη πιστεύειν ὡς ἀληθῆ ἔστι, καὶ τῆς πίστεως ἀπόδειξιν οὔτε αὐτὸς προσενήνοχεν, οὔτε οἵ ἀκούσαντες ἀπῃτήκασιν.
kaitoi oute dēla ēn oute horōmena pragmata, alla tous pleistous tōn anthrōpōn lanthanonta kai par᾽ oligōn homologoumena" all᾽ homōs ephē pisteuein hōs alēthē esti, kai tēs pisteōs apodeixin oute autos prosenēnochen, oute hoi akousantes apę̄tēkasin.
Yet these were neither evident nor visible things, but hidden from most people and admitted by few; still he said he believed them to be true, and neither did he offer proof of his belief nor did his hearers demand it.
Notes and citation
Summary: Socrates offered no proof of his belief and none was demanded.
Cite (SBL): Theodoret, Graec. aff. cur. 1.66 (Raeder, 21; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-66
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.67Raeder, 21
καὶ μέντοι κἀν τῷ πρώτῳ τῶν Νόμων ὁ Πλάτων τὸν περὶ τῆς πίστεως ἐβεβαίωσε λόγον. λέγει δὲ ὧδε᾽ ὑμῖν γὰρ εἰ καὶ μετρίως κατεσκεύασται τὰ τῶν νόμων, εἷς τῶν καλλίστων ἂν εἴη νόμων, μὴ ζητεῖν νέων μηδένα ἐᾶν, ποῖα καλῶς αὐτῶν ἢ μὴ καλῶς ἔχει, μιᾷ δὲ φωνῇ καὶ ἐξ ἑνὸς στόματὸς πάντας ξυμφωνεῖν, ὡς πάντα καλῶς κεῖται.“ οὐδ᾽.
kai mentoi kan tǭ prōtǭ tōn Nomōn ho Platōn ton peri tēs pisteōs ebebaiōse logon. legei de hōde᾽ hymin gar ei kai metriōs kateskeuastai ta tōn nomōn, heis tōn kallistōn an eiē nomōn, mē zētein neōn mēdena ean, poia kalōs autōn ē mē kalōs echei, mią de phōnę̄ kai ex henos stomatos pantas xymphōnein, hōs panta kalōs keitai.“ oud᾽.
And in the first book of the Laws Plato confirmed the argument about faith. He says this: 'For you, if your laws are even moderately well framed, one of the finest laws would be one that allows none of the young to inquire which of them are right and which not, but that all should agree with one voice and from one mouth that all are rightly laid down.'
Notes and citation
Summary: Plato's Laws forbids the young to question the laws.
- Plato, Laws 1.634d–e.
Extrabiblical texts: Plato, Leg. 634d–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.67 (Raeder, 21; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-67
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.68Raeder, 21
ἐν τούτοις ἄρα ὃ Πλάτων περιεργάζεσθαι ξυγχωρεῖ, ἀλλὰ πιστῶς δέχεσθαι τὰ νομοθετούμενα καὶ μὴ πολυπραγμονεῖν, εἶτε εὖ ἔχει, εἴτε καὶ μή.
en toutois ara ho Platōn periergazesthai xynchōrei, alla pistōs dechesthai ta nomothetoumena kai mē polypragmonein, eite eu echei, eite kai mē.
So in these matters Plato does not allow meddling, but wants the laws to be received faithfully, without busy inquiry whether they are good or not.
Notes and citation
Summary: Plato wants laws received by faith.
Cite (SBL): Theodoret, Graec. aff. cur. 1.68 (Raeder, 21; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-68
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.69Raeder, 22
καὶ Θέογνις δὲ ὁ Σικελιώτης ποιητὴς τῆς πίστεως ἀναγορεύει τὸν τρύφιμον παί φησιν" πιστὸς ἄνηρ χρυσοῦ καὶ ἀργύρου ἀντερύσασθαι ἄξιος ἐν χαλεπῇ, Κύρνε, διχοστασίῃ“ εἰ δὲ τὸν ἔν στάσει πιστὸν χρυσοῦ. καὶ ἀργύρου τιμιώτερον ἔφη, τίνος ἀντάξιον ἀποφήναιτο ἄν τις τὸν τοῖς θείοις «λογίοις ἀναμφιβύλως πιστεύοντας
kai Theognis de ho Sikeliōtēs poiētēs tēs pisteōs anagoreuei ton tryphimon pai phēsin" pistos anēr chrysou kai argyrou anterysasthai axios en chalepę̄, Kyrne, dichostasię̄“ ei de ton en stasei piston chrysou. kai argyrou timiōteron ephē, tinos antaxion apophēnaito an tis ton tois theiois «logiois anamphibylōs pisteuontas
And Theognis, the Sicilian poet, proclaims the luxury of faith, saying: 'A faithful man is worth his weight in gold and silver, Cyrnus, in bitter discord.' If he called the faithful man in civil strife more precious than gold and silver, what could one declare equal in worth to those who believe the divine oracles without doubting?
Notes and citation
Summary: Theognis praises the faithful man as worth gold and silver.
- Theognis 77–78. Theodoret calls him Sicilian (Theognis of Megara was associated with Megara Hyblaea in Sicily).
Extrabiblical texts: Theognis, 77–78 (Theognis (elegies); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.69 (Raeder, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-69
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.70Raeder, 22
ἀλλὰ 7ὰ ἀτεχνῶς οἶμαν ἁρμόττει τοῖς ὁμοίως ὑμῖν ἀντιλέγουσιν, ἅπερ ράκλειτος ὁ Ἐφέσιος εἴρηχεν᾽,,ἀξύνετοι ἀκούσαντες κωφοῖς ἐοίμπασι᾽ φάτις αὐτοῖσι μαρτυρεῖ, παρεϊόντας ἀπεῖναι.“
alla 7a atechnōs oiman harmottei tois homoiōs hymin antilegousin, haper rakleitos ho Ephesios eirēchen᾽,,axynetoi akousantes kōphois eoimpasi᾽ phatis autoisi martyrei, pareïontas apeinai.“
But what Heraclitus of Ephesus said, I think, fits exactly those who speak against us as you do: 'The witless, when they hear, are like the deaf; the saying bears witness of them: present, they are absent.'
Notes and citation
Summary: Heraclitus' saying about the deaf fits the critics.
- Heraclitus, fragment 34 (Diels–Kranz).
Extrabiblical texts: Heraclitus, fr. 34 (Heraclitus (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.70 (Raeder, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-70
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.71Raeder, 22
ξυμφωνεῖ δὲ τῷ ᾿Εφεσίῳ καὶ ὁ ᾿ἀκραγαντῖνος ᾿Εμπεδοκλῆς λέγῶν ὡδί" ηὐλλὰ κακοῖς μὲν κάρτα πέλει ἀρατέουσιν ἀπιστεῖν" ὧδε γὰρ ἡμετέρης κέλεται πιστώματα Μούσης." τῆς τῶν καπῶν ἄρα μερίδος. κατὰ τὸν Ἀκραγαντῖνον οἵ ἄπιστοι" ἀξύνετοι δὲ οἵ αὐτοὶ καὶ ἐοικότες πωφοῖς κατὰ τὸν Ἡράχλειτον.
xymphōnei de tǭ ᾿Ephesiǭ kai ho ᾿akragantinos ᾿Empedoklēs legōn hōdi" ēulla kakois men karta pelei arateousin apistein" hōde gar hēmeterēs keletai pistōmata Mousēs." tēs tōn kapōn ara meridos. kata ton Akragantinon hoi apistoi" axynetoi de hoi autoi kai eoikotes pōphois kata ton Hērachleiton.
Empedocles of Acragas agrees with the Ephesian, saying this: 'But it is the way of the wicked to distrust those who are stronger; but as the pledges of our Muse command, so learn.' So according to the man of Acragas the unbelieving belong to the party of the wicked; and according to Heraclitus the same people are witless and like the deaf.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles says distrust is the mark of the wicked.
- Empedocles, fragment 4 (Diels–Kranz); the text is uncertain and is translated by sense.
Extrabiblical texts: Empedocles, fr. 4 (Empedocles (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.71 (Raeder, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-71
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.72Raeder, 22
ἀτὰρ δὴ καὶ Παρμενίδης ὃ Ἐλεάτης, ὃ τοῦ Κολοφωνίου Ξενοφάνους ἑταῖρος, πίστει τοῖς νοητοῖς προσβάλλειν παρεγγυᾷ. φησὶ γάρ᾽.,»λεῦσσε δ᾽ ὕμως ἀπεόντα, νόῳ παρεόντα βεβαίως.“ νῷ γὰρ μόνῳ πελάζειν τοῖς νοητοῖς δυνατόν᾽ δίχα δὲ πίστεως οὐδὲ ὃ νοῦς ὁρῶν δύναται τὰ νοούμενα.
atar dē kai Parmenidēs ho Eleatēs, ho tou Kolophōniou Xenophanous hetairos, pistei tois noētois prosballein parengyą. phēsi gar᾽.,»leusse d᾽ hymōs apeonta, noǭ pareonta bebaiōs.“ nǭ gar monǭ pelazein tois noētois dynaton᾽ dicha de pisteōs oude ho nous horōn dynatai ta nooumena.
Moreover, Parmenides of Elea, the companion of Xenophanes of Colophon, enjoins approaching intelligible things by faith. For he says: 'Yet behold things absent as firmly present to the mind.' For only by the mind can one draw near to intelligible things; and without faith not even the mind can see what it understands.
Notes and citation
Summary: Parmenides bids seeing absent things with the mind, which needs faith.
- Parmenides, fragment 4.1 (Diels–Kranz).
Extrabiblical texts: Parmenides, fr. 4 (Parmenides (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.72 (Raeder, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-72
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.73Raeder, 22
τοῦτο δὲ καὶ ὃ Σόλων αἰνίττεται" ογνωμοσύνης δ᾽ ἀφανὲς χαλεπώτατόν ἔστι νοῆσαι μέτρον, ὃ δὴ πάντα πείρατα μοῦγον ἔχει εἰ δὲ νοῆσαι χαλεπώτατον, εἰπεῖν ἄρα πάμπαν ἀδύνατον.
touto de kai ho Solōn ainittetai" ognōmosynēs d᾽ aphanes chalepōtaton esti noēsai metron, ho dē panta peirata mougon echei ei de noēsai chalepōtaton, eipein ara pampan adynaton.
Solon too hints at this: 'Hardest of all is it to grasp the invisible measure of judgment, which alone holds the limits of all things.' If it is hardest to grasp, it is quite impossible to express.
Notes and citation
Summary: Solon says the measure of judgment is hardest to grasp.
- Solon, fragment 16 (West).
Extrabiblical texts: Solon, fr. 16 (Solon (elegies and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.73 (Raeder, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-73
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.74Raeder, 22
καὶ ὁ ᾿Ἐμπεδοκλῆς δὲ περὶ τῶν ἀοράτων φησίν᾽ οὐκ ἔστιν πελάσασθαι ὀφθαλμοῖσιν ἐφικτὸν ἡμετέροις ἢ χερσὶ λαβεῖν" ἥπερ τε μεγίστη πειθοῦς ἀνθρώποισιν ἁμαξιτὸς
kai ho ᾿Empedoklēs de peri tōn aoratōn phēsin᾽ ouk estin pelasasthai ophthalmoisin ephikton hēmeterois ē chersi labein" hēper te megistē peithous anthrōpoisin hamaxitos
And Empedocles says of invisible things: 'It is not possible to bring it near within reach of our eyes or grasp it with our hands, which is the greatest highway of persuasion that leads into men's
Notes and citation
Summary: Empedocles says the divine cannot be reached by eyes or hands.
- Empedocles, fragment 133 (Diels–Kranz). The quotation ends in 1.75.
Extrabiblical texts: Empedocles, fr. 133 (Empedocles (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.74 (Raeder, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-74
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.75Raeder, 23
εἰς φρένα πέπτει καὶ Ἀντισθένης δέ, ὁ Σωκράτους μὲν φοιτητής, τῆς δὲ Κυνινῆς αἱρέσεως ἡγησάμενος, περὶ τοῦ Θεοῦ τῶν ὅλων βοᾷ".,θἀπὸ εἰκόνος οὐ γνωρίξεται, ὀφθαλμῷ οὐχ ὁρᾶται, οὐδενὶ ἔοικε᾽ διόπερ αὐτὸν οὐδεὶς ἐπμαθεῖν ἐξ
eis phrena peptei kai Antisthenēs de, ho Sōkratous men phoitētēs, tēs de Kyninēs haireseōs hēgēsamenos, peri tou Theou tōn holōn boą".,thapo eikonos ou gnōrixetai, ophthalmǭ ouch horatai, oudeni eoike᾽ dioper auton oudeis epmathein ex
minds.' And Antisthenes, pupil of Socrates and leader of the Cynic school, cries out about the God of the universe: 'He is not known from an image, he is not seen with the eye, he is like nothing; therefore no one can learn of him from
Notes and citation
Summary: Antisthenes says God is invisible and like nothing.
- Antisthenes, fragment. The quotation ends in 1.76.
Extrabiblical texts: Empedocles, fr. 133 (Empedocles (fragments); quotation); Antisthenes (Antisthenes (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.75 (Raeder, 23; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-75
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.76Raeder, 23
εἰκόνος δύναται.“ ἀναγκαία ἄρα ἡ πίστις τοῖς τὰ νοητὰ κατιδεῖν βουλομένοις, ἐπειδήπερ οὐδὲ εἰκόνα ἐξευρεῖν αὐτοῖς ξυμβαίνουσαν οἷόν τε. καὶ βενοφῶν δὲ ὁ ᾿4θηναῖος ὃ Σωκρατικός, ὃ Τούλλου παῖς, ξυνῳδὰ τούτοις γέγραφεν.
eikonos dynatai.“ anankaia ara hē pistis tois ta noēta katidein boulomenois, epeidēper oude eikona exeurein autois xymbainousan hoion te. kai benophōn de ho ᾿4thēnaios ho Sōkratikos, ho Toullou pais, xynǭda toutois gegraphen.
an image.' Faith, therefore, is necessary for those who wish to behold intelligible things, since one cannot even find an image that fits them. And Xenophon of Athens, the Socratic, son of Gryllus, wrote in agreement with these.
Notes and citation
Summary: Faith is necessary to see what cannot be imaged; Xenophon agrees.
Extrabiblical texts: Antisthenes (Antisthenes (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.76 (Raeder, 23; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-76
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.77Raeder, 23
φησὶ γάρ᾽,.ὃ γοῦν πάντα σείων καὶ ἀτρεμίζων, ὡς μὲν μέγας τις καὶ δυνατός, φανερός" ὁποῖος δέ ἐστι μορφήν, ἀφανής.“ δεῖ δήπου πίστεως τοῖς τἀφανὲς ὀριγνωμένοις κοταμαθεῖν.
phēsi gar᾽,.ho goun panta seiōn kai atremizōn, hōs men megas tis kai dynatos, phaneros" hopoios de esti morphēn, aphanēs.“ dei dēpou pisteōs tois taphanes orignōmenois kotamathein.
For he says: 'He who shakes all things and stills them is evident as someone great and mighty; but what he is like in form is invisible.' Surely faith is needed by those who long to understand the invisible.
Notes and citation
Summary: Xenophon says God's power is evident but his form invisible.
- Xenophon, Memorabilia 4.3.13 (wording as in Clement of Alexandria, Strom. 5.14.108).
Extrabiblical texts: Xenophon, Mem. 4.3.13 (Xenophon, Memorabilia; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.77 (Raeder, 23; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-77
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.78Raeder, 23
ἀκούσαι δ᾽ ἄν τις καὶ Βακχυλίδου λέγοντος ἐν τοῖς Παιᾶσιν᾽ «οὐδὲ γὰρ ῥᾷστον ἀρρήτων ἐπέων πύλας ἐξευρεῖν.“ χρεία τοίνυν ἡμῖν νοερῶν ὀμμάτων εἰς τὴν τῶν γοητῶν κατανόησιν, καὶ καθάπερ δεόμεθα τῶν τοῦ σώματος ὀφθαλμῶν εἰς τὴν θεωρίαν τῶν ὁρατῶν; οὕτω δήπου χρήξομεν πίστεως εἰς τὴν ἐποπτείαν τῶν θείων.
akousai d᾽ an tis kai Bakchylidou legontos en tois Paiasin᾽ «oude gar rhąston arrētōn epeōn pylas exeurein.“ chreia toinyn hēmin noerōn ommatōn eis tēn tōn goētōn katanoēsin, kai kathaper deometha tōn tou sōmatos ophthalmōn eis tēn theōrian tōn horatōn? houtō dēpou chrēxomen pisteōs eis tēn epopteian tōn theiōn.
One may hear Bacchylides too, saying in his Paeans: 'For it is not easiest to find the gates of unspoken words.' We need, therefore, spiritual eyes to contemplate intelligible things; and just as we need the eyes of the body to see visible things, so surely we shall need faith for beholding divine things.
Notes and citation
Summary: As eyes see visible things, faith sees divine things.
- Bacchylides, Paeans, fragment.
Extrabiblical texts: Bacchylides, Paean fr. (Bacchylides (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.78 (Raeder, 23; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-78
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.79Raeder, 23
ὅπερ γὰρ δή ἐστιν ὀφθαλμὸς ἐν σώματι, τοῦτο ἄρα πίστις ἐν διανοίᾳ᾽ μᾶλλον δέ, ὥσπερ ὀφθαλμὸς δεῖται φωτὸς ἐπιδευκνύντὸς τὰ ὁρατά, οὕτω δὴ αὖ καὶ ὁ νοῦς δεῖται πίστεως ἐπιδειννύσης τὰ θεῖα καὶ τὴν περὶ τούτων δόξαν φυλαττούσης βεβαίαν. :
hoper gar dē estin ophthalmos en sōmati, touto ara pistis en dianoią᾽ mallon de, hōsper ophthalmos deitai phōtos epideuknyntos ta horata, houtō dē au kai ho nous deitai pisteōs epideinnysēs ta theia kai tēn peri toutōn doxan phylattousēs bebaian. :
What the eye is in the body, faith is in the mind; or rather, just as the eye needs light to show it visible things, so the mind needs faith to show it divine things and to keep its opinion about them firm.
Notes and citation
Summary: Faith is to the mind what light is to the eye.
Cite (SBL): Theodoret, Graec. aff. cur. 1.79 (Raeder, 23; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-79
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.80Raeder, 24
Τῶν δέ γε τὰ νοητὰ θεωρεῖν οὐ βουλομένων ἀκούσατε ὕπως ὁ Πλάτων κατηγορεῖ" »»ἄθρει γὰρ δή φησι »»πξρισκοπῶν, μή τις τῶν ἀμυήτων ἐπακούσῃ. εἰσὶ δὲ οὗτοι, οἵ οὐδὲν ἄλλο ἡγούμενοι εἶναι ἢ οὗ ἂν ἀπρὶξ ταῖς χερσὶ λαβέσθαι δύναιντο, πράξεις δὲ [ καὶ γενέσεις καὶ πᾶν τὸ
Tōn de ge ta noēta theōrein ou boulomenōn akousate hypōs ho Platōn katēgorei" »»athrei gar dē phēsi »»pxriskopōn, mē tis tōn amyētōn epakousę̄. eisi de houtoi, hoi ouden allo hēgoumenoi einai ē hou an aprix tais chersi labesthai dynainto, praxeis de [ kai geneseis kai pan to
Hear how Plato accuses those who will not contemplate intelligible things: 'Look around,' he says, 'and see that none of the uninitiated is listening. These are those who think nothing exists but what they can grasp tightly with their hands, and do not admit actions, comings-into-being, and all that is
Notes and citation
Summary: Plato condemns those who believe only in what they can touch.
- Plato, Theaetetus 155e. The quotation ends in 1.81.
Extrabiblical texts: Plato, Theaet. 155e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.80 (Raeder, 24; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-80
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.81Raeder, 24
ἀόρατον οὐ» ἀποδεχόμενοι ὡς ἐν οὐσίας μέρει.Ζ ταύτης δὲ τῆς ξυμμορίας καὶ ὑμεῖς ἐστε ἀλλὰ μὴ δυσχεράνητε τὸν ἔλεγχον μόνοις γὰρ τοῖς ὁρατοῖς προστετήματε καὶ τὰ χειρόχμητα ξόανα σέβοντες, τὴν περὶ τῆς τοῦ ἀοράτου φύσεως διδασκαλίαν οὐ δέχεσθε.
aoraton ou» apodechomenoi hōs en ousias merei.Z tautēs de tēs xymmorias kai hymeis este alla mē dyscheranēte ton elenchon monois gar tois horatois prostetēmate kai ta cheirochmēta xoana sebontes, tēn peri tēs tou aoratou physeōs didaskalian ou dechesthe.
invisible as having a part in being.' You too belong to this company; but do not be annoyed at the refutation. For you are fixed on visible things alone, and worshiping handmade images you do not accept the teaching about the invisible nature.
Notes and citation
Summary: Idol-worshipers are like those Plato condemns.
Extrabiblical texts: Plato, Theaet. 155e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.81 (Raeder, 24; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-81
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.82Raeder, 24
καὶ ἴσως τοῖς οὕτω διακειμένοις ἀνθρώποις ᾿Ἐπίχαρμος ὃ κωμικὸς τὸν ἴαμβον ἐκεῖνον προσἠρμοσε᾽ ὡφύσεις ἀνθρώπων, ἀσκοὶ πεφυσημένοι.“ ἀνδρῶν δέ γε σωφρονούντων ἴδιον μὴ προλήψει δουλεύειν μηδὲ ἔθεσι προσδεδέσθαι πατρῴοις, ἀλλὰ ξητεῖν τἀληθὲς καὶ τὸ χρήσιμον.
kai isōs tois houtō diakeimenois anthrōpois ᾿Epicharmos ho kōmikos ton iambon ekeinon prosērmose᾽ hōphyseis anthrōpōn, askoi pephysēmenoi.“ andrōn de ge sōphronountōn idion mē prolēpsei douleuein mēde ethesi prosdedesthai patrǭois, alla xētein talēthes kai to chrēsimon.
And perhaps Epicharmus the comic poet fitted that iambic line to people so disposed: 'Human natures, inflated wineskins.' But it is the mark of sensible men not to be slaves to prejudice nor bound to ancestral customs, but to seek the truth and gather what is useful
Notes and citation
Summary: Sensible people seek truth rather than clinging to custom.
- Epicharmus, fragment (attribution uncertain). The sentence ends in 1.83.
Extrabiblical texts: Epicharmus (Epicharmus (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.82 (Raeder, 24; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-82
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.83Raeder, 24
πανταχόθεν ξυλλέγειν. ἢ οὐ τοιαῦτα καὶ Σωκράτης τῷ Κρίτων! ἔλεγεν; (ὡς ἐγὼ οὐ μόνον νῦν, ἀλλὰ καὶ ἀεὶ τοιοῦτος, οἷος τῶν ἐμῶν οὐδενὶ ἄλλῳ πείθεσθαι ἢ ἢ τῷ λόγῳ, ὃς ἄν μοι λογιζομένῳ, βέλτιστος φαίνοιτο.“ δηλοῖ ᾿δὲ διὰ τούτων, ὡς λόγῳ ολθώμενος ἐξευρεῖν ἐπόθει τὸ ξυμφέρον καὶ οὔ τι νόμον εἶχε τὸ τῇ προλήψει δουλεύειν.
pantachothen xyllegein. ē ou toiauta kai Sōkratēs tǭ Kritōn! elegen? (hōs egō ou monon nyn, alla kai aei toioutos, hoios tōn emōn oudeni allǭ peithesthai ē ē tǭ logǭ, hos an moi logizomenǭ, beltistos phainoito.“ dēloi ᾿de dia toutōn, hōs logǭ olthōmenos exeurein epothei to xympheron kai ou ti nomon eiche to tę̄ prolēpsei douleuein.
from every quarter. Or did not Socrates say such things to Crito? 'For I, not only now but always, am the kind of man who obeys nothing else of mine than the reason which on reflection seems best to me.' By this he shows that, being guided by reason, he longed to find what is beneficial, and did not make it his rule to be a slave to prejudice.
Notes and citation
Summary: Socrates in the Crito follows reason, not prejudice.
- Plato, Crito 46b.
Extrabiblical texts: Plato, Crit. 46b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.83 (Raeder, 24; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-83
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.84Raeder, 24
οὕτω τὸν Ἀλπιβιάδην πείθει μαθεῖν τὴν τῆς γνώσεως οἴησιν πρότερον ἐξορίδας. πρότερον μὲν γὰρ αὐτὸν ἐξήλεγξεν οὐκ εἰδότα" εἶτ᾽ ἐκείνου εἰρηκότος" ἀλλ οὐκ ἂν εὑρεῖν με ἡγῆγ' ἐπήγαγεν" γπαὶ μάλα εἰ ξητήσαις.“ ἐκείνου δ᾽ αὖ φάντος᾽ εἶτα ζητῆσαί μὲ οὐκ ἂν οἴει ὑπολαβὼν ἐ ἔφη".,ἔγωγε, εἰ οἰηθείης
houtō ton Alpibiadēn peithei mathein tēn tēs gnōseōs oiēsin proteron exoridas. proteron men gar auton exēlenxen ouk eidota" eit᾽ ekeinou eirēkotos" all ouk an heurein me hēgēg' epēgagen" gpai mala ei xētēsais.“ ekeinou d᾽ au phantos᾽ eita zētēsai me ouk an oiei hypolabōn e ephē".,egōge, ei oiētheiēs
In this way he persuades Alcibiades to learn by first banishing the conceit of knowledge. First he proved that he did not know; then, when Alcibiades said, 'But do you not think I could find out?', he replied, 'Very much so, if you searched.' And when Alcibiades said again, 'Then do you not think I would search?', Socrates answered, 'I do, if you thought
Notes and citation
Summary: Socrates teaches Alcibiades that knowing one's ignorance comes first.
- Plato, Alcibiades I 106d. The dialogue ends in 1.85.
Extrabiblical texts: Plato, Alc. maj. 106d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.84 (Raeder, 24; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-84
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.85Raeder, 25
85γε μὴ εἰδέναι.“ ἀρχὴ ἄρα γνώσεως τῆς ἀγνοίας ἡ γνῶσις. δεῖ δὲ πρὸς τούτῳ καὶ τὰ πονηρὰ μαθήματα τῆς ψυχῆς ἐξελάσαι, εἶθ᾽ οὕτως τὰ θεῖα προσδέξασθαι. καὶ τοῦτο δὲ πάλιν ὃ Πλάτων ἐδίδαξεν εἰπών" ηοὐ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν εἶναι(Ξ τοῦτο δὲ:
85ge mē eidenai.“ archē ara gnōseōs tēs agnoias hē gnōsis. dei de pros toutǭ kai ta ponēra mathēmata tēs psychēs exelasai, eith᾽ houtōs ta theia prosdexasthai. kai touto de palin ho Platōn edidaxen eipōn" ēou katharǭ gar katharou ephaptesthai mē ou themiton einai(X touto de:
that you did not know.' The beginning of knowledge, then, is the knowledge of ignorance. Besides this one must drive bad teachings out of the soul and then receive divine things. Plato again taught this, saying: 'For it is not lawful for the impure to touch the pure.' This
Notes and citation
Summary: Knowing one's ignorance and purging false teachings precede receiving the divine.
- Plato, Phaedo 67b. The sentence continues in 1.86.
Extrabiblical texts: Plato, Phaed. 67b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.85 (Raeder, 25; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-85
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.86Raeder, 25
καὶ Ὀρφεύς φησιν᾽ φθέγξομαι οἷς θέμις ἐστί, θύρας δ᾽ ἐπίθεσθε βέβηλοι.“ ξυμφωνεῖ δὲ καὶ ὁ Εὐριπίδης βοῶν᾽.,ἄρρητ᾽ ἀβακχεύτοισιν εἰδέναι βροτῶν.“ τοῖς γὰρ ἀμυήτοις πῶς ἄν τις προσενέγποι τὰ θεῖα παιδεύματα; πῶς δ᾽ ἂν μυηθείη τις, μὴ τῇ πίστει κρατύνας ἐν ἑαυτῷ τὰ παρὰ τῶν διδασκάλων προσφερόμενα δόγματα; πῶς δ᾽ ἂν πιστεύσαι, μὴ πρότερον ἐξορίσας τῆς διανοίας τὰ κακῶς προεντεθέντα μαθήματα;
kai Orpheus phēsin᾽ phthenxomai hois themis esti, thyras d᾽ epithesthe bebēloi.“ xymphōnei de kai ho Euripidēs boōn᾽.,arrēt᾽ abakcheutoisin eidenai brotōn.“ tois gar amyētois pōs an tis prosenegpoi ta theia paideumata? pōs d᾽ an myētheiē tis, mē tę̄ pistei kratynas en heautǭ ta para tōn didaskalōn prospheromena dogmata? pōs d᾽ an pisteusai, mē proteron exorisas tēs dianoias ta kakōs proentethenta mathēmata?
Orpheus too says: 'I will speak to those for whom it is lawful; shut the doors, you profane.' And Euripides agrees, crying: 'Unspeakable things, not to be known by mortals uninitiated in Bacchus.' For how could one bring divine teachings to the uninitiated? And how could one be initiated without strengthening in oneself by faith the doctrines offered by the teachers? And how could one believe without first banishing from the mind the teachings wrongly instilled before?
Notes and citation
Summary: Orpheus and Euripides show that divine teaching is for the initiated, and initiation requires faith.
- Orphic fragment 245 (Kern); Euripides, Bacchae 472.
Extrabiblical texts: Orpheus (attributed), Orph. frag. fr. 245 (Orpheus (attributed), Orphic poems (fragments); quotation); Euripides, Bacch. 472 (Euripides (plays and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.86 (Raeder, 25; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-86
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.87Raeder, 25
ἀληθὴς ἄρα ὁ τραγικὸς λόγος ἐκεῖνος, ὃν ἐν Φοινίσσαις εἴρηκεν Ἐῤριπίδης᾽ »»ἱἡὉ δ᾽ ἄδικος λόγος νοσῶν ἐν ἑαυτῷ φαρμάπων δεῖται σοφῶν.“ ὅτι δὲ καὶ ξυνεργεῖ ὁ Θεὸς τοῖς ἀπολαῦσαι θεραπείας ἐφιεμένοις, ὁ αὐτὸς τραγῳδοποιὸς ἔφη" «τῷ δ᾽ αὖ πογοῦντι καὶ θεὸς ξυλλαμβάνει προυργιαίτατον ἄρα χρῆμα
alēthēs ara ho tragikos logos ekeinos, hon en Phoinissais eirēken Erripidēs᾽ »»hiēO d᾽ adikos logos nosōn en heautǭ pharmapōn deitai sophōn.“ hoti de kai xynergei ho Theos tois apolausai therapeias ephiemenois, ho autos tragǭdopoios ephē" «tǭ d᾽ au pogounti kai theos xyllambanei prourgiaitaton ara chrēma
True, then, is that tragic saying which Euripides spoke in the Phoenician Women: 'The unjust word, sick in itself, needs wise remedies.' And that God also works with those who wish to enjoy treatment, the same tragedian said: 'To him who toils, God too lends a hand.' Most useful of things, then,
Notes and citation
Summary: Euripides says the sick argument needs remedies and God helps those who toil.
- Euripides, Phoenician Women 471–472, and fragment 432 (Nauck). The sentence continues in 1.88.
Extrabiblical texts: Euripides, Phoen. 471–472 (Euripides (plays and fragments); quotation); Euripides, fr. 432 (Euripides (plays and fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.87 (Raeder, 25; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-87
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.88Raeder, 25
ἡ πίστις, κατὰ γὰρ δὴ τὸν ᾿Ἐπίχαρμον, τὸν Πυθαγόρειον λέγω, «νοῦς ὁρῇ, καὶ νοῦς ἀκούει, τἄλλα κωφὰ καὶ τυφλά.“ καὶ ὃ “Ηράπλειτος δὲ πάλιν παρεγγυᾷ ξεναγεῖσθαν ὑπὸ τῆς πίστεως, οὕτω λέγων᾽,»ἐὰν μὴ ἐλπίξητε, ἀνέλπιστον οὐχ εὑρήσετε, ἀνεξερεύνητον ἐὸν καὶ ἄπορον.“ καὶ πάλιν οοχρυσὸν οἵ διξήμενοι γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσιν ὀλίγον.“
hē pistis, kata gar dē ton ᾿Epicharmon, ton Pythagoreion legō, «nous horę̄, kai nous akouei, talla kōpha kai typhla.“ kai ho “Ērapleitos de palin parengyą xenageisthan hypo tēs pisteōs, houtō legōn᾽,»ean mē elpixēte, anelpiston ouch heurēsete, anexereunēton eon kai aporon.“ kai palin oochryson hoi dixēmenoi gēn pollēn oryssousi kai heuriskousin oligon.“
is faith. For according to Epicharmus (I mean the Pythagorean), 'Mind sees, and mind hears; all else is deaf and blind.' And Heraclitus again enjoins being guided by faith, saying: 'Unless you hope, you will not find the unhoped-for, since it is unsearchable and trackless.' And again: 'Those who seek gold dig much earth and find little.'
Notes and citation
Summary: Epicharmus and Heraclitus point to faith and hope as the way to find truth.
- Epicharmus, fragment 12 (Diels–Kranz); Heraclitus, fragments 18 and 22.
Extrabiblical texts: Epicharmus, fr. 12 (Epicharmus (fragments); quotation); Heraclitus, fr. 18 (Heraclitus (fragments); quotation); Heraclitus, fr. 22 (Heraclitus (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.88 (Raeder, 25; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-88
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.89Raeder, 26
εἰ δὲ ἐκεῖνοι ὀλίγων ἕνεκα ψηγμάτων πλεῖστον ὅσον ὑπομένουσι πόνον, καὶ μέντον καὶ κίνδυνον, τίς οὕτως ἐστὶ τῶν θείων ἀνέραστος, ὡς τὴν περὶ τῆς ἀληθείας διαδρᾶναι διδασχαλίαν, μυριοπλάσιον ἔχουσαν κέρδος;
ei de ekeinoi oligōn heneka psēgmatōn pleiston hoson hypomenousi ponon, kai menton kai kindynon, tis houtōs esti tōn theiōn anerastos, hōs tēn peri tēs alētheias diadranai didaschalian, myrioplasion echousan kerdos?
If they endure very great toil, and danger too, for the sake of a few grains, who is so lacking in love for divine things as to run away from teaching about the truth, which holds a gain ten thousand times greater?
Notes and citation
Summary: If gold-seekers toil for a little gold, one should seek truth much more.
Cite (SBL): Theodoret, Graec. aff. cur. 1.89 (Raeder, 26; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-89
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.90Raeder, 26
“Μηδεὶς τοίνυν, ὦ φίλοι, κατηγορείτω τῆς πίστεως. καὶ γὰρ δὴ τὴν πίστιν Ἀριστοτέλης κριτήριον ἐπιστήμης ἐκάλεσεν᾽ ὁ δέ γε ᾿Επίκουρος πρόληψιν διανοίας αὐτὴν ἐκάλεσε᾽ τὴν δὲ πρόληψιν, προσλαβοῦσαν τὴν γνῶσιν, κατάληψιν γίνεσθαι.
“Mēdeis toinyn, ō philoi, katēgoreitō tēs pisteōs. kai gar dē tēn pistin Aristotelēs kritērion epistēmēs ekalesen᾽ ho de ge ᾿Epikouros prolēpsin dianoias autēn ekalese᾽ tēn de prolēpsin, proslabousan tēn gnōsin, katalēpsin ginesthai.
So let no one, my friends, find fault with faith. For Aristotle called faith the criterion of knowledge; and Epicurus called it an anticipation of the mind, and said that anticipation, when it takes knowledge to itself, becomes firm apprehension.
Notes and citation
Summary: Aristotle and Epicurus both give faith a place in knowledge.
- The definitions follow Clement of Alexandria, Strom. 2.4.16–17, where they are attributed in the same way.
Extrabiblical texts: Aristotle (Aristotle (works); allusion); Epicurus (Epicurus (sayings and fragments); allusion); Clement of Alexandria, Strom. 2.4.16 (Miscellanies; echo)
Cite (SBL): Theodoret, Graec. aff. cur. 1.90 (Raeder, 26; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-90
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.91Raeder, 26
κατὰ δὲ τὸν ἡμέτερον λόγον πίστις ἐστὶν ἑκούσιος τῆς ψυχῆς ξυγκατάθεσις, ἢ ἀφανοῦς πράγματος θεωρία, ἢ περὶ τὸ ὃν στάσις καὶ κατάληψις τῶν ἀοράτων τῇ φύσει ξύμμετρος, ἢ διάθεσις ἀναμφίβολος ἐν Ταῖς ψυχαῖς τῶν χκεχτημένων ἐνιδρυμένη.
kata de ton hēmeteron logon pistis estin hekousios tēs psychēs xynkatathesis, ē aphanous pragmatos theōria, ē peri to hon stasis kai katalēpsis tōn aoratōn tę̄ physei xymmetros, ē diathesis anamphibolos en Tais psychais tōn chkechtēmenōn enidrymenē.
According to our account, faith is a voluntary assent of the soul; or the contemplation of a thing unseen; or a standing firm regarding what is, and an apprehension of invisible things suited to their nature; or an undoubting disposition settled in the souls of those who possess it.
Heb 11:1 (echo, medium confidence)
Notes and citation
Summary: Theodoret gives Christian definitions of faith.
- These definitions also follow Clement of Alexandria, Strom. 2.2.8–9; 'contemplation of a thing unseen' echoes Heb 11:1.
Extrabiblical texts: Clement of Alexandria, Strom. 2.2.8 (Miscellanies; echo)
Cite (SBL): Theodoret, Graec. aff. cur. 1.91 (Raeder, 26; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-91
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.92Raeder, 26
δεῖταν μέντοι ἡ πίστις τῆς γνώσεως; παθάπερ αὖ ἡ γνῶσις τῆς πίστεως. οὔτε γὰρ πίστις ἄνευ γνώσεως, οὔτε γνῶσις δίχα ἂν ὃ πίστεως γένοιτο. ἡγεῖται μέντοι τῆς γνώσεως ἡ πίστις, ἕπεται δὲ τῇ πίστει ἡ γνῶσις, ἔχεται δὲ τῆς γνώσεως ἡ ὁρμή, ἀκολουθεῖ δὲ ταύτῃ ἡ πρᾶξις.
deitan mentoi hē pistis tēs gnōseōs? pathaper au hē gnōsis tēs pisteōs. oute gar pistis aneu gnōseōs, oute gnōsis dicha an ho pisteōs genoito. hēgeitai mentoi tēs gnōseōs hē pistis, hepetai de tę̄ pistei hē gnōsis, echetai de tēs gnōseōs hē hormē, akolouthei de tautę̄ hē praxis.
Faith, however, needs knowledge, just as knowledge in turn needs faith. For neither could there be faith without knowledge nor knowledge apart from faith. Faith leads knowledge, knowledge follows faith, impulse attaches to knowledge, and action follows impulse.
Notes and citation
Summary: Faith leads to knowledge, knowledge to impulse, impulse to action.
Cite (SBL): Theodoret, Graec. aff. cur. 1.92 (Raeder, 26; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-92
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.93Raeder, 26
δεῖ γὰρ πιστεῦσαι πρῶτον, εἶτα μαθεῖν, γνόντα δὲ ὁρμῆσαι, ὁρμήσαντα δὲ πρᾶξαι. οὐδὲ γὰρ τὰ πρῶτα στοιχεῖα μαθεῖν οἷόν τε μὴ τῷ γραμματιστῇ πεπιστευκότα, ὅτι τοιῶσδε χρὴ τὸ πρῶτον ὀνομάζειν καὶ τοιῶσδε τὸ δεύτέρον, καὶ τἄλλα ὡσαύτως.
dei gar pisteusai prōton, eita mathein, gnonta de hormēsai, hormēsanta de praxai. oude gar ta prōta stoicheia mathein hoion te mē tǭ grammatistę̄ pepisteukota, hoti toiōsde chrē to prōton onomazein kai toiōsde to deuteron, kai talla hōsautōs.
One must first believe, then learn, and having come to know, be moved, and having been moved, act. For one cannot even learn the first letters without believing the schoolmaster that the first must be called so and the second so, and the rest likewise.
Notes and citation
Summary: Even learning letters requires believing the teacher.
Cite (SBL): Theodoret, Graec. aff. cur. 1.93 (Raeder, 26; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-93
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.94Raeder, 27
εἰ γὰρ δὴ εὐθὺς ἀντείποι, φάσκων μὴ χρῆναι ἄλφα τὸ πρῶτον προσαγορεῦσαι, ἀλλ᾽ ἕτερον αὐτῷ ὄνομα ἐπιθεῖναι, οὐκ ἂν μάθοι τἀληθές᾽ ἀλλ᾽ ἀνάγκη περιπλανᾶσθαν καὶ τὸ ψεῦδος ὑπολαμβάνειν ἀλήθειαν. εἰ δὲ πιστεύσας τῷ διδασκάλῳ, κατὰ τοὺς ἐκείνου νόμους τὰ μαθήματα δέξαιτο, ἕψεταν ὅτι τάχιστα τῇ πίστει ἡ γνῶσις.
ei gar dē euthys anteipoi, phaskōn mē chrēnai alpha to prōton prosagoreusai, all᾽ heteron autǭ onoma epitheinai, ouk an mathoi talēthes᾽ all᾽ anankē periplanasthan kai to pseudos hypolambanein alētheian. ei de pisteusas tǭ didaskalǭ, kata tous ekeinou nomous ta mathēmata dexaito, hepsetan hoti tachista tę̄ pistei hē gnōsis.
If he immediately objected, saying the first should not be called alpha but given another name, he would not learn the truth, but would necessarily wander and take falsehood for truth. But if he believes the teacher and receives the lessons by his rules, knowledge will very quickly follow faith.
Notes and citation
Summary: A pupil who trusts the teacher quickly gains knowledge.
Cite (SBL): Theodoret, Graec. aff. cur. 1.94 (Raeder, 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-94
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.95Raeder, 27
οὕτω καὶ τῷ γεωμέτρῃ προσήκει πιστεῦσαι δὲδάσκοντι εἶναι μέν τι σημεῖον, ὃ παντάπασίν ἐστιν ἀμερές, εἶναι δέ τι μῆκος εὔρους ἐστερημένον. τοῦτο δέ γε λόγῳ οὐδεὶς ἂν ἀποδείξαι ποτέ εἰ γὰρ ἀφέλοι τοῦ μήκους τὸ εὖρος, ξυναφανισθήσεται δήπουθεν τῷ πλάτει τὸ μῆκος. ἀλλ᾽ ὅμως οὕτω κελεύει νοεῖν ὁ γεωμέτρης᾽ καὶ πείθεταί γε καὶ πιστεύξι προχείρως ὁ τὰ γραμμικὰ σχήματα ἐκεῖνα μαθεῖν ὀριγνώμενος.
houtō kai tǭ geōmetrę̄ prosēkei pisteusai dedaskonti einai men ti sēmeion, ho pantapasin estin ameres, einai de ti mēkos eurous esterēmenon. touto de ge logǭ oudeis an apodeixai pote ei gar apheloi tou mēkous to euros, xynaphanisthēsetai dēpouthen tǭ platei to mēkos. all᾽ homōs houtō keleuei noein ho geōmetrēs᾽ kai peithetai ge kai pisteuxi procheirōs ho ta grammika schēmata ekeina mathein orignōmenos.
So too one must believe the geometer when he teaches that there is a point which is wholly without parts, and that there is a length deprived of breadth. No one could ever prove this by argument; for if you take breadth away from length, the length will surely vanish together with the width. Yet the geometer bids us think so; and the one who longs to learn those linear figures readily obeys and believes.
Notes and citation
Summary: Geometry also begins with definitions accepted by faith.
Cite (SBL): Theodoret, Graec. aff. cur. 1.95 (Raeder, 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-95
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.96Raeder, 27
οὕτω τοῖς ἀστρονόμοις οἵ φοιτῶντες πιστεύουσι, καὶ τῶν ἄστρων τὸν ἀριθμὸν λέγουσι. καὶ τὰ διαστήματα μετροῦσιν, οἷς ἀφεστήκασιν ἀλλήλων, καὶ πόσαις μυριάσι σταδίων τῆς γῆς ἀφέστηκεν ὁ ὁρώμενος οὐρανός" καὶ πολλῆς οὔσης ἐν τῷ μέτρῳ διαφωνίας, καὶ τῶν μὲν τετρακοσίας καὶ ἑβδομήκοντα σταδίων μυριάδας εἶναι λεγόντῶν, τῶν δὲ ἐλάττους, τῶν δὲ πολλῷ πλείους. ὅμως πείθονται οἵ φοιτηταὶ τοῖς διδασχάλοις καὶ τοῖς παρ᾽ αὐτῶν λεγομένοις πιστεύουσιν.
houtō tois astronomois hoi phoitōntes pisteuousi, kai tōn astrōn ton arithmon legousi. kai ta diastēmata metrousin, hois aphestēkasin allēlōn, kai posais myriasi stadiōn tēs gēs aphestēken ho horōmenos ouranos" kai pollēs ousēs en tǭ metrǭ diaphōnias, kai tōn men tetrakosias kai hebdomēkonta stadiōn myriadas einai legontōn, tōn de elattous, tōn de pollǭ pleious. homōs peithontai hoi phoitētai tois didaschalois kai tois par᾽ autōn legomenois pisteuousin.
So pupils believe the astronomers, who tell the number of the stars, measure the distances that separate them from one another, and how many myriads of stades the visible heaven is from the earth. And though there is much disagreement on the measure, some saying it is four hundred and seventy myriads of stades, some less, some much more, still the pupils obey their teachers and believe what they say.
Notes and citation
Summary: Astronomy pupils believe their teachers despite disagreements.
Cite (SBL): Theodoret, Graec. aff. cur. 1.96 (Raeder, 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-96
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.97Raeder, 27
καὶ αὖ πάλιν περὶ ἡλίου λογομαχία παρ᾽ ἐκείνοις πολλή.
kai au palin peri hēliou logomachia par᾽ ekeinois pollē.
And again there is much battling over words among them about the sun.
Notes and citation
Summary: The astronomers also dispute about the sun.
Cite (SBL): Theodoret, Graec. aff. cur. 1.97 (Raeder, 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-97
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.98Raeder, 28
Ἀναϊξίμανδρος μὲν γὰρ καὶ ᾿άναξιμένης ἑπτακαιεικοσαπλασίονα τῆς γῆς τοῦτον ἔφασαν εἶναι, ᾿Ἀναξαγόρας δὲ Πελοποννήσου μείζονα, Ἡράκλειτος δὲ ὁ ᾿Εφέσιος ποδιαῖον. τίς οὖν ἄρα ἀξίως τὴν τοιαύτην διαφωνίαν γελάσειεν; οὐδὲ γὰρ περὶ σμικροῦ τινος αὐτοῖς μέτροῦ 'γέγονεν ἡ διχόνοια, ἀλλὰ περὶ ἀπείρου, καὶ ὅσον οὐκ ἄν τις παραστήσαι τῷ λόγῳ. τίς γὰρ ὅπασαν μέτρῳ. ἂν περιλάβοι τὴν γῆν, εἶτα ἑπτάκις καὶ εἰκοσάπις πολυπλασιάσας τὸ μέτρον, ξυναγάγοι τῆς ψήφου τὸν λογισμὸν καὶ τοῦτον τῷ μέτρῳ τοῦ ἀνθρωπείου παραθείη ποδός;
Anaïximandros men gar kai ᾿anaximenēs heptakaieikosaplasiona tēs gēs touton ephasan einai, ᾿Anaxagoras de Peloponnēsou meizona, Hērakleitos de ho ᾿Ephesios podiaion. tis oun ara axiōs tēn toiautēn diaphōnian gelaseien? oude gar peri smikrou tinos autois metrou 'gegonen hē dichonoia, alla peri apeirou, kai hoson ouk an tis parastēsai tǭ logǭ. tis gar hopasan metrǭ. an perilaboi tēn gēn, eita heptakis kai eikosapis polyplasiasas to metron, xynagagoi tēs psēphou ton logismon kai touton tǭ metrǭ tou anthrōpeiou paratheiē podos?
Anaximander and Anaximenes said it was twenty-seven times the size of the earth, Anaxagoras that it was larger than the Peloponnese, Heraclitus of Ephesus that it was a foot wide. Who could laugh at such disagreement as it deserves? For their dispute is not over some small measure but over an immense one, beyond what words can represent. For who could encompass the whole earth by measure, then multiply the measure twenty-seven times, add up the calculation, and set it beside the measure of a human foot?
Notes and citation
Summary: The philosophers' estimates of the sun's size differ absurdly.
- The same opinions are in Aëtius, Placita 2.21.
Extrabiblical texts: Anaxagoras (Anaxagoras; allusion); Heraclitus, fr. 3 (Heraclitus (fragments); allusion); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.98 (Raeder, 28; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-98
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.99Raeder, 28
ἀλλ᾽ ὅμως. εἰσί τνες, οἱ μὲν τούτοις, οἵ δὲ ἐκείνοις τιθέμενοι" πιστεύοντες δέ, οἷ μὲν ταῦτα, οἱ δὲ ἐκεῖνα καταδέχονται λέγειν. τί δήποτε τοίνυν τὴν μὲν ἀλογωτάτην ἐκείνην ὑπερβαΐίνετε πίστιν, μόνης δὲ τῆς ἡμετέρας κατηγορεῖτε, τῶν μὲν τοιούτων μύθὼν καὶ λήρων ἀπηλλαγμένης, τὰ θεῖα δὲ καὶ νοητὰ νοητῶς δεχομένης;
all᾽ homōs. eisi tnes, hoi men toutois, hoi de ekeinois tithemenoi" pisteuontes de, hoi men tauta, hoi de ekeina katadechontai legein. ti dēpote toinyn tēn men alogōtatēn ekeinēn hyperbaïinete pistin, monēs de tēs hēmeteras katēgoreite, tōn men toioutōn mythōn kai lērōn apēllagmenēs, ta theia de kai noēta noētōs dechomenēs?
Yet there are some who side with these and some with those; and believing, some accept this, others that. Why then do you pass over that most irrational faith and find fault only with ours, which is free from such myths and nonsense and receives divine and intelligible things intelligibly?
Notes and citation
Summary: Pagans accept irrational beliefs yet fault Christian faith.
Cite (SBL): Theodoret, Graec. aff. cur. 1.99 (Raeder, 28; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-99
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.100Raeder, 28
Πρὸς δὲ τοῖς εἰρημένοις χαὶ τόδε σχοπήσωμεν, ὡς ἕκαστος τῶν ἀνθρώπων, τέχνην μαθεῖν ἐθέλων τινά, φοιτᾷ μὲν τῷ διδάσκειν ἐπισταμένῳ, στέργει δὲ τὰ προσφερόμενα παρ᾽ ἐκείνου μαθήματα᾽ καὶ ὁ μὲν σκυτοτόμος ἐπιδείκνυσιν, ὅπως δεῖ τὸν περιτομέα κατέχειν καὶ τὰ δέρματα διατέμνειν, καὶ μέντοι καὶ ξυρράπτειν καὶ τῷ καλόποδι προσαρμόττειν᾽ ὁ δὲ πιστεύει τοῖς λεγομένοις καὶ οὐκ ἀντιλέγει διδάσκοντι" καὶ ὃ μὲν ἔχει τῶν γινομένων τὴν γνῶσιν, ὃ δὲ στέργει τὴν πίστιν, κατὰ βραχὺ δέ γε διὰ τῆς πίστεως προσλαμβάνει τὴν γνῶσιν.
Pros de tois eirēmenois chai tode schopēsōmen, hōs hekastos tōn anthrōpōn, technēn mathein ethelōn tina, phoitą men tǭ didaskein epistamenǭ, stergei de ta prospheromena par᾽ ekeinou mathēmata᾽ kai ho men skytotomos epideiknysin, hopōs dei ton peritomea katechein kai ta dermata diatemnein, kai mentoi kai xyrraptein kai tǭ kalopodi prosarmottein᾽ ho de pisteuei tois legomenois kai ouk antilegei didaskonti" kai ho men echei tōn ginomenōn tēn gnōsin, ho de stergei tēn pistin, kata brachy de ge dia tēs pisteōs proslambanei tēn gnōsin.
Besides what has been said, let us consider this too: every person wishing to learn some craft goes as a pupil to one who knows how to teach it and is content with the lessons he offers. The shoemaker shows how to hold the cutting knife and cut the leather, and also how to stitch and fit it to the last; the pupil believes what is said and does not contradict the teacher. The one has knowledge of what is done, the other is content with faith, and little by little through faith he acquires knowledge.
Notes and citation
Summary: An apprentice shoemaker learns by first trusting his master.
Cite (SBL): Theodoret, Graec. aff. cur. 1.100 (Raeder, 28; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-100
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.101Raeder, 28
οὕτω δὴ καὶ ὁ ναυπηγὸς ἐκπαιδεύει τὸν μαθεῖν ὀριγνώμενον, πῶς μὲν χρὴ διατείνειν τὴν στάθμην; πῶς δὲ κινεῖν προσήκει τὸν πρίονα, πῶς δὲ τῷ σκεπάῤνῳ καὶ τῷ τερέτρῳ καὶ τῷ τρυπάνῳ κεχρῆσθαν᾽ μανθάνει δὲ τούτων ἕκαστον ὃ φοιτῶν, πᾶν γε τὸ κελευόμενον δρῶν καὶ νόμους τοῦ διδασκάλου τοὺς λόγους ποιούμενος καὶ πιστεύων γε δι’ ἐκείνου κατορθώσειν τὴν τέχνην.
houtō dē kai ho naupēgos ekpaideuei ton mathein orignōmenon, pōs men chrē diateinein tēn stathmēn? pōs de kinein prosēkei ton priona, pōs de tǭ skeparnǭ kai tǭ teretrǭ kai tǭ trypanǭ kechrēsthan᾽ manthanei de toutōn hekaston ho phoitōn, pan ge to keleuomenon drōn kai nomous tou didaskalou tous logous poioumenos kai pisteuōn ge di’ ekeinou katorthōsein tēn technēn.
So too the shipwright trains one who longs to learn: how to stretch the line, how to move the saw, how to use the adze, the gimlet, and the drill; the pupil learns each of these, doing all he is told, making the teacher's words his laws, and believing that through him he will master the craft.
Notes and citation
Summary: A shipwright's pupil also learns through trust.
Cite (SBL): Theodoret, Graec. aff. cur. 1.101 (Raeder, 28; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-101
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.102Raeder, 29
οὕτω καὶ ὁ ἰατρὸς οὐ μόνον. ἐκπαυδεύει τὴν ἐπιστήμην, ἀλλὰ καὶ ἰατρεύει τοὺς ἡ κάμνοντας" καὶ αὐτὸς μὲν οἷδὲ τῆς ἰατρείας τὸν λόγον, ὁ δέ γε τῇ νόσῳ παλαίων τοῦτο μὲν οὐκ ἐπίσταται, τῆς νόσου δέ γε πιστεύει διὰ τῆς ἰατρινῆς ἀπαλλαγήσεσθαι τέχνης.
houtō kai ho iatros ou monon. ekpaudeuei tēn epistēmēn, alla kai iatreuei tous hē kamnontas" kai autos men hoide tēs iatreias ton logon, ho de ge tę̄ nosǭ palaiōn touto men ouk epistatai, tēs nosou de ge pisteuei dia tēs iatrinēs apallagēsesthai technēs.
So too the physician not only teaches the science but also treats the sick; he knows the rationale of the treatment, while the one wrestling with disease does not understand it, but believes that he will be freed from the disease through the medical art.
Notes and citation
Summary: The patient trusts the physician without understanding medicine.
Cite (SBL): Theodoret, Graec. aff. cur. 1.102 (Raeder, 29; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-102
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.103Raeder, 29
καὶ μέντοι καὶ τὸ σκάφος ἰθύνειν μόνοι γε ἴσασιν οἵ τὴν κυβερνητινὴν ἐπιστάμενοι τέχνην, οἵ δὲ πλωτῆρες δι΄ ἐκείγῶν πιστεύουσι τοῖς ποθουμένοις λιμέσι προσορμισθήσεσθαι.
kai mentoi kai to skaphos ithynein monoi ge isasin hoi tēn kybernētinēn epistamenoi technēn, hoi de plōtēres di΄ ekeigōn pisteuousi tois pothoumenois limesi prosormisthēsesthai.
And only those who know the helmsman's art know how to steer the ship, while the passengers believe that through them they will put in at the harbors they long for.
Notes and citation
Summary: Passengers trust the helmsman.
Cite (SBL): Theodoret, Graec. aff. cur. 1.103 (Raeder, 29; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-103
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.104Raeder, 29
οὐκοῦν, ὦ φιλότης, κοινὸν μέν τι χρῆμα πάντων ἡ πίστις, παὶ τῶν μαθεῖν τινα τέχνην ἐφιεμένων καὶ τῶν πλεόντων καὶ γεωργούντων καὶ ἰατροῖς προσεδρευόντων᾽ ἡ δὲ γνῶσις οὐ πάντων, ἀλλὰ μόνων τῶν τὰς τέχνας ἐπισταμένων.
oukoun, ō philotēs, koinon men ti chrēma pantōn hē pistis, pai tōn mathein tina technēn ephiemenōn kai tōn pleontōn kai geōrgountōn kai iatrois prosedreuontōn᾽ hē de gnōsis ou pantōn, alla monōn tōn tas technas epistamenōn.
Therefore, my friend, faith is something common to all, to those who wish to learn a craft, to those who sail, farm, and attend upon physicians; but knowledge is not for all, only for those who know the crafts.
Notes and citation
Summary: Faith is common to all; knowledge belongs to experts.
Cite (SBL): Theodoret, Graec. aff. cur. 1.104 (Raeder, 29; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-104
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.105Raeder, 29
αὖτίκα τοίνυν ἣν ἐθελήσωμεν διαγνῶναν χρυσὸν δόκιμόν τὲ καὶ ὄπεφθον, οὐχ ἡμεῖς τῇ βαϊσάνῳ τοῦτον προσφέρομεν, ἀλλὰ τὸν ἐπισνάμενον τὰ τοιαῦτα δοκιμάσαν κελεύομεν" ὃ δέ, ἢ τῇ λίθῳ προσφέρων ἢ τῷ πυρί, ἢ κίβδηλον ἢ δόκιμον ἀποφαίνει. οὕτω καὶ πολυτελεῖς ὠνούμενοι λίθους, οὐχ ἡμῖν αὐτοῖς τὴν τούτων διάγνωσιν ἐπιτρέπομεν, ἀλλ᾽ οἷς ὃ χρόνος καὶ ἡ πεῖρα τήνδε τὴν ἐπιστήμην ἐνέθηκεν.
autika toinyn hēn ethelēsōmen diagnōnan chryson dokimon te kai opephthon, ouch hēmeis tę̄ baïsanǭ touton prospheromen, alla ton episnamenon ta toiauta dokimasan keleuomen" ho de, ē tę̄ lithǭ prospherōn ē tǭ pyri, ē kibdēlon ē dokimon apophainei. houtō kai polyteleis ōnoumenoi lithous, ouch hēmin autois tēn toutōn diagnōsin epitrepomen, all᾽ hois ho chronos kai hē peira tēnde tēn epistēmēn enethēken.
For instance, if we wish to determine whether gold is genuine and refined, we do not put it to the touchstone ourselves but bid one who knows how to test such things; he, applying it to the stone or to fire, declares it counterfeit or genuine. So too when we buy costly stones, we do not entrust their assessment to ourselves, but to those in whom time and experience have placed this knowledge.
Notes and citation
Summary: We trust experts to test gold and gems.
Cite (SBL): Theodoret, Graec. aff. cur. 1.105 (Raeder, 29; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-105). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-105
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.106Raeder, 30
καὶ τὴν σηρικὴν δὲ καὶ ποικίλην καὶ χρυσύπαστον ἐσθῆτα εἶ τις πρίασθαι βούλεται, τοῖς τῆς ὑφαντικῆς ἐπιστήμοσιν ἐπιτρέπει τὴν ἀξίαν τούτοις ἐπιθεῖναι τιμήν. καὶ μὲν δὴ καὶ ὁ σταθμὸν σκευῶν τινῶν χρυσῶν ἢ ἀργυρῶν ἢ νομισμάτων ἐθέλων μωθθεῖν τῷ τὴν στατιπὴν ἐπισταμένῳ τέχνην ταῦτα προσφέρει καὶ παρ᾽ ἐκείνου διδάσκεται τὸν σταθμὸν καὶ πιστεύει καὶ οὐκ ἀντιλέγει μηνύοντι.
kai tēn sērikēn de kai poikilēn kai chrysypaston esthēta ei tis priasthai bouletai, tois tēs hyphantikēs epistēmosin epitrepei tēn axian toutois epitheinai timēn. kai men dē kai ho stathmon skeuōn tinōn chrysōn ē argyrōn ē nomismatōn ethelōn mōththein tǭ tēn statipēn epistamenǭ technēn tauta prospherei kai par᾽ ekeinou didasketai ton stathmon kai pisteuei kai ouk antilegei mēnyonti.
And if someone wants to buy a silk, embroidered, or gold-spangled garment, he leaves it to those skilled in weaving to set its proper price. And the one who wishes to learn the weight of some gold or silver vessels or coins brings them to the one who knows the art of weighing, is taught the weight by him, believes him, and does not contradict him when he tells it.
Notes and citation
Summary: Buyers trust weavers and weighers.
Cite (SBL): Theodoret, Graec. aff. cur. 1.106 (Raeder, 30; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-106). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-106
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.107Raeder, 30
οὔχουν ἁπάντων ἡ ἑπιστήμη, ἀλλὰ τῶν διδασκαλίᾳ καὶ χρόνῳ καὶ πείρᾳ ταύτὴν μεμαθηκότων᾽ ἡ δέ γε πίστις ἁπάντων ἐστὶ τῶν μαθεῖν τι προθυμουμένων. ὑποβάθρα μέντοι καὶ πρηπὶς τῆς ἐπιστήμης ἧ πίστις. τὴν μὲν γὰρ πίστιν καὶ οἱ ὑμέτεροι φιλόσοφοι. ὡρίσαντο εἶναι ἐθελούσιον τῆς ψυχῆς ξυγκατάθεσιν, τὴν δὲ ἐπιστήμην ἕξιν ἀμετάπτωτον ὑπὸ λόγου.
ouchoun hapantōn hē hepistēmē, alla tōn didaskalią kai chronǭ kai peirą tautēn memathēkotōn᾽ hē de ge pistis hapantōn esti tōn mathein ti prothymoumenōn. hypobathra mentoi kai prēpis tēs epistēmēs hē pistis. tēn men gar pistin kai hoi hymeteroi philosophoi. hōrisanto einai ethelousion tēs psychēs xynkatathesin, tēn de epistēmēn hexin ametaptōton hypo logou.
Knowledge, then, does not belong to all, but to those who have learned it by teaching, time, and experience; but faith belongs to all who are eager to learn something. Faith, however, is the foundation and base of knowledge. For your own philosophers defined faith as a voluntary assent of the soul, and knowledge as a state unshakable by argument.
Notes and citation
Summary: Faith is the foundation of knowledge, as the philosophers' own definitions show.
Cite (SBL): Theodoret, Graec. aff. cur. 1.107 (Raeder, 30; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-107). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-107
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.108Raeder, 30
ἄτοπον δὲ καὶ λίαν παγχάλεπον, τοὺς μὲν τέχνης ἁπάσης διδασχάλους ἔχειν τὴν ἐπιστήμην, τοὺς δὲ φοιτῶντας τὴν πίστιν, ἐπὶ μόνων δέ γε τῶν θείων παιδευμάτων ἀνατετράφθαι τὴν τάξιν, καὶ πρὸ τῆς πίστεως ἀπαιτεῖσθαι τὴν ἐπιστήμην. οὐχ ἥκιστα γὰρ ἐπὶ τῶν ἀοράτων τῶν τῆς πίστεως ὀμμάτων δεόμεθα.
atopon de kai lian panchalepon, tous men technēs hapasēs didaschalous echein tēn epistēmēn, tous de phoitōntas tēn pistin, epi monōn de ge tōn theiōn paideumatōn anatetraphthai tēn taxin, kai pro tēs pisteōs apaiteisthai tēn epistēmēn. ouch hēkista gar epi tōn aoratōn tōn tēs pisteōs ommatōn deometha.
It is absurd and very grievous that in every craft the teachers have knowledge and the pupils faith, but in divine teachings alone the order is turned upside down and knowledge is demanded before faith. For we need the eyes of faith most of all with invisible things.
Notes and citation
Summary: It is absurd to demand knowledge before faith only in divine matters.
Cite (SBL): Theodoret, Graec. aff. cur. 1.108 (Raeder, 30; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-108). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-108
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.109Raeder, 30
τῷ τοι καὶ ὁ θεῖος ἀπόστολος διαρρήδην βοᾷ' »γυιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστι καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.“ διά τοι τοῦτο καὶ ἡμεῖς τοῖς προσιοῦσι καὶ τὰ θεῖα ποθοῦσι μαθεῖν πρὸ τῶν ἄλλων ἁπάντων τὴν τῆς πίστεως διδασκαλίαν προσφέρομεν, εἶτα τελουμένοις καὶ μυουμένοις δηλοῦμεν, τίνων ἐστὶν αἰνίγματα τὰ γινόμενα.
tǭ toi kai ho theios apostolos diarrēdēn boą' »guisteusai gar dei ton proserchomenon tǭ Theǭ, hoti esti kai tois ekzētousin auton misthapodotēs ginetai.“ dia toi touto kai hēmeis tois prosiousi kai ta theia pothousi mathein pro tōn allōn hapantōn tēn tēs pisteōs didaskalian prospheromen, eita teloumenois kai myoumenois dēloumen, tinōn estin ainigmata ta ginomena.
That is why the divine apostle cries out plainly: 'For whoever approaches God must believe that he exists and that he rewards those who seek him.' For this reason we too offer to those who come and long to learn divine things the teaching of faith before all else, and then, when they are being initiated and admitted to the mysteries, we make clear of what things the rites are symbols.
Heb 11:6 (quotation, high confidence)
Notes and citation
Summary: Following Hebrews 11:6, the church teaches faith first and explains the mysteries to the initiated.
- Theodoret describes the instruction of catechumens before and at baptism.
Topics: Baptism
Cite (SBL): Theodoret, Graec. aff. cur. 1.109 (Raeder, 30; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-109). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-109
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.110Raeder, 30
καὶ παρ᾽ ὑμῖν δέ γε ὡσαύτως τὸν ἱεροφαντικὸν οὖχ ὅπαντες ἴσασι λόγον, ἀλλ᾽ ὃ μὲν πολὺς ὅμιλος τὰ δρώμενα θεωρεῖ, οἱ δὲ προσαγορευόμενον ἱερεῖς τὸν τῶν ὀργίων ἐπιτελοῦσι θεσμόν, ὁ δὲ ἱεροφάντης μόνος οἶδε τῶν γινομένων τὸν λόγον, καὶ οἷς ἂν δοωμάσῃ καταμηνύει.
kai par᾽ hymin de ge hōsautōs ton hierophantikon ouch hopantes isasi logon, all᾽ ho men polys homilos ta drōmena theōrei, hoi de prosagoreuomenon hiereis ton tōn orgiōn epitelousi thesmon, ho de hierophantēs monos oide tōn ginomenōn ton logon, kai hois an doōmasę̄ katamēnyei.
Among you too not all know the hierophant's account; the great crowd watches what is performed, those called priests carry out the ritual of the rites, but the hierophant alone knows the meaning of what is done, and reveals it to whom he pleases.
Notes and citation
Summary: In pagan mysteries too only the hierophant knows the meaning.
Cite (SBL): Theodoret, Graec. aff. cur. 1.110 (Raeder, 30; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-110). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-110
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.111Raeder, 31
καὶ ὅτι μὲν ὁ Πρίαπος Διονύσου καὶ τῆς Ἀφροδίτης υἱός, ἴσασι τῶν ταῦτα μεμυημένων τινές" ἀνθ᾽ ὕτου δὲ τούτων υἱὸς ὀνομάξεται, καὶ σμικρῷ γε ὄντι ἐντίθεται μύριον ἐντεταμένον καὶ μέγιστον, ὃ τῶν μυσαρῶν μυστηρίων ἱεροφάντης ἐπίσταταῖς καὶ εἶ τις ἕτερος τοῖς ἐναγέσι βιβλίοις ἐκείνοις ἐνέτυχεν.
kai hoti men ho Priapos Dionysou kai tēs Aphroditēs huios, isasi tōn tauta memyēmenōn tines" anth᾽ hytou de toutōn huios onomaxetai, kai smikrǭ ge onti entithetai myrion entetamenon kai megiston, ho tōn mysarōn mystēriōn hierophantēs epistatais kai ei tis heteros tois enagesi bibliois ekeinois enetychen.
Some of those initiated in these things know that Priapus is the son of Dionysus and Aphrodite; but why he is called their son, and why an enormous, erect member is attached to him though he is small, the hierophant of those loathsome mysteries knows, and anyone else who has read those accursed books.
Notes and citation
Summary: Only the hierophant explains the meaning of Priapus.
Cite (SBL): Theodoret, Graec. aff. cur. 1.111 (Raeder, 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-111). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-111
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.112Raeder, 31
τοτὴν γάρ τοι ᾿ἀφροδίτην ἡδονὴν ὀνομάζοντες, τὸν δέ γε Διόνυσον μέθην προσαγορεύοντες, τὸ ἐξ ἀμφοτέρων τελούμδνον ἐκάλεσαν Πρίαπον᾽ ἡδονὴ γὰρ προσλαβοῦσα μέθην τὴν τῶν παιδογόνων μορίων ἔντασιν ἀπεργάζεται.
totēn gar toi ᾿aphroditēn hēdonēn onomazontes, ton de ge Dionyson methēn prosagoreuontes, to ex amphoterōn teloumdnon ekalesan Priapon᾽ hēdonē gar proslabousa methēn tēn tōn paidogonōn moriōn entasin apergazetai.
For naming Aphrodite pleasure and calling Dionysus drunkenness, they called what is produced by both Priapus; for pleasure joined with drunkenness produces the arousal of the generative parts.
Notes and citation
Summary: Priapus is explained as pleasure joined with drunkenness.
- Theodoret's polemic against pagan cult is translated as written.
Cite (SBL): Theodoret, Graec. aff. cur. 1.112 (Raeder, 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-112). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-112
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.113Raeder, 31
οὕτω ᾿πάϊλιν τὸν τοῦ Διονύσου φαλλόν (τὸ δὲ ἀνδρεῖον οὕτω καλοῦσι μόριον οἵ τοῦ γέλωτος ποιηταί, καὶ ἐκαλεῖτό γε παρὰ τοῖς Ἕλλησι φαλλαγώγια ἡ τοῦ φαλλοῦ ξορτή) ---- προσεηύνουν μὲν τοῦτον καὶ κατεφίλουν οἵ ὀργιάζοντες ὅπαντες, τὸν δὲ λόγον οὐκ ἤδεσαν᾽ ὁ δὲ καλούμενος ἱεροφάντης ἤδει τὸν Ὄσιριν καὶ τὸν Τυφῶνα καὶ τὰ τοῦ Ὀσίριδος ὑπὸ τοῦ Τυφῶνος κατακοπτόμενα μέλη καὶ πανταχόσε διασπειρόμενα, τὴν δὲ σιν, τὴν τοῦ Ὀσίριδος ἀδελφήν, ταῦτα ξὺν πόνῳ ξυλλέγουσαν, μόνον δὲ τὸν φαλλὸν οὐχ εὑρίσκουσαν παὶ τούτου γε χάριν εἰκόνα τούτου κατασκευάζουσαν καὶ παρὰ
houtō ᾿païlin ton tou Dionysou phallon (to de andreion houtō kalousi morion hoi tou gelōtos poiētai, kai ekaleito ge para tois Hellēsi phallagōgia hē tou phallou xortē) ---- proseēunoun men touton kai katephiloun hoi orgiazontes hopantes, ton de logon ouk ēdesan᾽ ho de kaloumenos hierophantēs ēdei ton Osirin kai ton Typhōna kai ta tou Osiridos hypo tou Typhōnos katakoptomena melē kai pantachose diaspeiromena, tēn de sin, tēn tou Osiridos adelphēn, tauta xyn ponǭ xyllegousan, monon de ton phallon ouch heuriskousan pai toutou ge charin eikona toutou kataskeuazousan kai para
So again with the phallus of Dionysus (so the comic poets call the male member, and the festival of the phallus was called among the Greeks the phallagogia): all who took part in the rites worshiped and kissed it, but did not know its meaning. The so-called hierophant knew of Osiris and Typhon, and of the limbs of Osiris cut up by Typhon and scattered everywhere, and of Isis, the sister of Osiris, collecting them with toil, finding only the phallus missing, and for that reason making an image of it and
Notes and citation
Summary: The phallus rite derives from the Egyptian myth of Osiris and Isis.
- The sentence continues in 1.114.
Cite (SBL): Theodoret, Graec. aff. cur. 1.113 (Raeder, 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-113). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-113
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.114Raeder, 31
πάντων προσπυνεῖσθαι κελεύουσαν --- ταῦτα ἐκ τῆς Αἰγύπτου τὰ ὄργια μαθὼν ὁ Ὀδρύσης Ὀρφεὺς εἰς τὴν Ἑλλάδα μετ’ ἤνεγκε καὶ τὴν τῶν Διονυσίων ἑορτὴν διεσχεύασεν. Εἰ τοίνυν οὐδὲ τὰ δυσαγῆ ταῦτα καὶ βδελυρὰ ὄργια πᾶσίν ἐστι γνώριμα, μόνοι δὲ αὐτὰ ἔδεσαν οὗ ἱεροφάνται καλούμενοι, μανία σαφὴς τῶν.-παναγῶν καὶ θείων μυστηρίων πρό γε τῆς πίστεως τὴν γνῶσιν ἐπιζητεῖν.
pantōn prospyneisthai keleuousan --- tauta ek tēs Aigyptou ta orgia mathōn ho Odrysēs Orpheus eis tēn Hellada met’ ēnenke kai tēn tōn Dionysiōn heortēn diescheuasen. Ei toinyn oude ta dysagē tauta kai bdelyra orgia pasin esti gnōrima, monoi de auta edesan hou hierophantai kaloumenoi, mania saphēs tōn.-panagōn kai theiōn mystēriōn pro ge tēs pisteōs tēn gnōsin epizētein.
ordering it to be worshiped by all. Orpheus the Odrysian learned these rites from Egypt, brought them over to Greece, and arranged the festival of the Dionysia. If, then, not even these unholy and disgusting rites are known to all, but only those called hierophants knew them, it is plain madness to seek knowledge before faith in the all-holy and divine mysteries.
Notes and citation
Summary: Since even pagan rites are known only to hierophants, it is madness to demand knowledge before faith in the Christian mysteries.
Cite (SBL): Theodoret, Graec. aff. cur. 1.114 (Raeder, 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-114). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-114
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.115Raeder, 32
ἢ οὐδὲ Πινδάρῳ τῷ λυρικῷ πείθεσθε σαφῶς ἀπαγορεύοντι᾽ μὴ πρὸς ἅπαντας ἀναρρῆξαι τὸν ἀρχαῖον λόγον“ ταὐτὸ δὲ τοῦτο καὶ ὁ Πλάτων παρεγγυᾷ᾽ «εὐλαβοῦ γάρ φησι μήποτε ἐκπέσῃ ταῦτα εἰς ἀνθρώπους ἀπαιδεύτους. σχεδὸν γάρ, ὡς ἐμοὶ δοκεῖ, οὐκ ἔστι τούτων τοῖς πολλοῖς καταγελαστότερα ἀκούσματα, οὐδ᾽ αὖ πρὸς τοὺς εὐφυεῖς θαυμασιώτερά τε καὶ ἐνθουσιαστιπώτερα. πολλάκις δὲ λεγόμενα καὶ ἀεὶ ἀκουόμενα καὶ πολλὰ ἔτη μόλις ὥσπερ χρυσὸς ἐκκαθαίρεται μετὰ πολλῆς πραγματείαςΞ ἠκούσατε δὲ καὶ ἐν τοῖς πρόσθεν εἰρηκότος Ὀρφέως" οιφθέγξομαι οἷς θέμις ἐστί, θύρας δ᾽ ἐπίθεσθε
ē oude Pindarǭ tǭ lyrikǭ peithesthe saphōs apagoreuonti᾽ mē pros hapantas anarrēxai ton archaion logon“ tauto de touto kai ho Platōn parengyą᾽ «eulabou gar phēsi mēpote ekpesę̄ tauta eis anthrōpous apaideutous. schedon gar, hōs emoi dokei, ouk esti toutōn tois pollois katagelastotera akousmata, oud᾽ au pros tous euphyeis thaumasiōtera te kai enthousiastipōtera. pollakis de legomena kai aei akouomena kai polla etē molis hōsper chrysos ekkathairetai meta pollēs pragmateiasX ēkousate de kai en tois prosthen eirēkotos Orpheōs" oiphthenxomai hois themis esti, thyras d᾽ epithesthe
Or do you not obey even Pindar the lyric poet, who plainly forbids 'to break the ancient word to all'? Plato enjoins the very same: 'Beware,' he says, 'lest these things ever fall among uneducated people. For, as it seems to me, there are hardly any teachings more ridiculous to the many than these, nor, again, more wonderful and inspiring to the well-endowed. Spoken often and heard always for many years, they are barely refined like gold with much labor.' And you heard Orpheus too, in what preceded, saying: 'I will speak to those for whom it is lawful; shut the doors,
Notes and citation
Summary: Pindar, Plato, and Orpheus forbid revealing sacred teaching to all.
- Pindar, fragment 180 (Snell); Plato, Letter 2.314a; Orphic fragment 245 (Kern), already cited in 1.86. The verse ends in 1.116.
Extrabiblical texts: Pindar, fr. 180 (Pindar (odes and fragments); quotation); Plato, Ep. 2.314a (Plato (works); quotation); Orpheus (attributed), Orph. frag. fr. 245 (Orpheus (attributed), Orphic poems (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.115 (Raeder, 32; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-115). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-115
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.116Raeder, 32
βέβηλοι.“ τοιγαροῦν ἡγείσθω ἡ πίστις, καὶ ἕψεται ἡ γνῶσις. τοῖς γάρ τοῦ εἰλιπρινῶς καὶ ἀκραιφνῶς πιστεύουσι παρέχει τὴν γνῶσιν ὃ πιστευόμενος κύριος, προσγενομένη δὲ τῇ πίστει ἡ γνῶσις τελεσιουργεῖ τῆς ἀληθείας τὴν ἐπιστήμην ὁ δέ γε ταύτην κεκνημένος ὄλβιος καὶ τρισόλβιος.
bebēloi.“ toigaroun hēgeisthō hē pistis, kai hepsetai hē gnōsis. tois gar tou eiliprinōs kai akraiphnōs pisteuousi parechei tēn gnōsin ho pisteuomenos kyrios, prosgenomenē de tę̄ pistei hē gnōsis telesiourgei tēs alētheias tēn epistēmēn ho de ge tautēn keknēmenos olbios kai trisolbios.
you profane.' So let faith lead, and knowledge will follow. For to those who believe sincerely and purely the Lord in whom they believe grants knowledge; and knowledge added to faith perfects the understanding of truth; and whoever possesses it is blessed and thrice blessed.
Notes and citation
Summary: Faith leads and the Lord gives knowledge to those who believe.
Extrabiblical texts: Orpheus (attributed), Orph. frag. fr. 245 (Orpheus (attributed), Orphic poems (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.116 (Raeder, 32; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-116). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-116
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.117Raeder, 32
καὶ τοῦτο δὲ ὁ Πλάτων ἐν τοῖς Νόμοις δεδήλωχεν᾽.«τὸν μέλλοντας γάρ 'φησι «μακάριον καὶ εὐδαίμονα ἔσεσθαι τῆς ἀληθείας εὐθὺς ἐξ ἀρχῆς εἶναι μέτοχον χρή, ἵν᾽ ὡς ἐπὶ πλεῖστον χρόνον ἀληθὴς ὧν διαβιῷ.
kai touto de ho Platōn en tois Nomois dedēlōchen᾽.«ton mellontas gar 'phēsi «makarion kai eudaimona esesthai tēs alētheias euthys ex archēs einai metochon chrē, hin᾽ hōs epi pleiston chronon alēthēs hōn diabiǭ.
Plato too showed this in the Laws: 'He who is to be blessed and happy,' he says, 'must from the very beginning share in the truth, so that he may live as long as possible as a true man.'
Notes and citation
Summary: Plato's Laws says the happy person must share in truth from the start.
- Plato, Laws 5.730c.
Extrabiblical texts: Plato, Leg. 730c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 1.117 (Raeder, 32; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-117). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-117
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.118Raeder, 33
τοῖς γὰρ δὴ μετασχοῦσι τῆς ἀληθείας καὶ ταύτης ἀξίως βεβιωκόσιν οὐρανὸς εὐτρεπὴς καὶ τὰ τῶν ἀγγέλων ἐνδιαιτήματα᾽ ὃ δὲ ταύτης ἔρημος καὶ ἀτέλεστος καὶ τῶν παναγῶν καὶ θείων ἀμύητος μυστηρίων ἔρημος μὲν τῶνδε τῶν ἀγαθῶν γενήσεται, κολαστηρίοις δὲ διηνεκέσι παραδοθήσεται.
tois gar dē metaschousi tēs alētheias kai tautēs axiōs bebiōkosin ouranos eutrepēs kai ta tōn angelōn endiaitēmata᾽ ho de tautēs erēmos kai atelestos kai tōn panagōn kai theiōn amyētos mystēriōn erēmos men tōnde tōn agathōn genēsetai, kolastēriois de diēnekesi paradothēsetai.
For to those who have shared in the truth and lived worthily of it, heaven stands ready and the dwellings of the angels; but whoever is without it, uninitiated and without share in the all-holy and divine mysteries, will be deprived of these goods and handed over to unending punishments.
Notes and citation
Summary: Heaven awaits those who live by the truth; unending punishment awaits the rest.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 1.118 (Raeder, 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-118). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-118
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.119Raeder, 33
καὶ τοῦτο αὖ πάλιν καὶ ὃ Πλάτῶν δεδήλωχεν ἐν τῷ Φαίδωνι. τοὺς γὰρ τὰς τελετὰς αὖτοῖς παραδεδωκότας εἰρηκέναι φησίν, ὅτι οὖς ἂν ἀμύητος καὶ ἀτέλεστος εἰς “ιδου ἀφίκηται, ἐν βορβόρῳ πείσεται" ὁ δὲ πεκαθαρμένος τε καὶ τετελεσμένος, ἐκεῖσε ἀφικόμενος, μετὰ θεῶν οἰκήσει."
kai touto au palin kai ho Platōn dedēlōchen en tǭ Phaidōni. tous gar tas teletas autois paradedōkotas eirēkenai phēsin, hoti ous an amyētos kai atelestos eis “idou aphikētai, en borborǭ peisetai" ho de pekatharmenos te kai tetelesmenos, ekeise aphikomenos, meta theōn oikēsei."
And Plato again showed this in the Phaedo. For he says that those who handed down the rites to them said that whoever arrives in Hades uninitiated and unperfected will lie in mire, while he who has been purified and perfected, when he arrives there, will dwell with the gods.
Notes and citation
Summary: Plato's Phaedo says the uninitiated lie in mire in Hades.
- Plato, Phaedo 69c.
Extrabiblical texts: Plato, Phaed. 69c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 1.119 (Raeder, 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-119). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-119
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.120Raeder, 33
Πείσθητε τοίνυν, ὦ φίλοι, τοῖς ὑμετέροις φιλοσόφοις, Ϊ προτελοῦσιν ὑμᾶς "αἱ τὰ ἡμέτερα προδιδάσπουσιν. ἀτεχνῶς γὰρ ἐοίκασι τῶν ὠδινῶν ὀρνίθων ἐκείνοις, οἱ τὴν μὲν ἀνθρωπείαν μιμοῦνται φωνήν, ἀγνοοῦσι δὲ τῶν λεγομένων τὸν νοῦν᾽ παραπλησίως γὰρ δὴ καὶ οὗτοι, περὶ θείων πραγμάτων διαλεγόμενοι, οὐκ ἔγνωσαν ὧνπερ ἔλεγον τὴν ἀλήθείαν.
Peisthēte toinyn, ō philoi, tois hymeterois philosophois, Ï protelousin hymas "hai ta hēmetera prodidaspousin. atechnōs gar eoikasi tōn ōdinōn ornithōn ekeinois, hoi tēn men anthrōpeian mimountai phōnēn, agnoousi de tōn legomenōn ton noun᾽ paraplēsiōs gar dē kai houtoi, peri theiōn pragmatōn dialegomenoi, ouk egnōsan hōnper elegon tēn alētheian.
Be persuaded then, my friends, by your own philosophers, who initiate you beforehand and teach our doctrines in advance. For they are exactly like those songbirds that imitate the human voice but do not know the sense of what they say; in the same way these men too, discoursing about divine things, did not know the truth of what they were saying.
Notes and citation
Summary: The philosophers anticipate Christian truths without understanding them, like talking birds.
Cite (SBL): Theodoret, Graec. aff. cur. 1.120 (Raeder, 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-120). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-120
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.121Raeder, 33
ἔχουσι δὲ οἶμαι ἀμηγέπη ξυγγνώμην, οὔτε προφητιμῆς δαδουχίας οὔτε ἀποστολικῆς ἀπολαύσαντες φωταγωγίας, Ὁ μύνην δὲ τὴν φύσιν ποδηγὸν ἐσχηκότες, ἧς ὃ τῆς δυσσεβείας πλάνος τὰ θεοχάραμτα πάλαι διέφθειρε γράμματα" ἀνενεοῦτο δέ τινα ὅμως τούτων ὃ ποιητὴς καὶ πάμπαν ἐξίτηλα γενέσθαν οὐκ εἴα, τὴν οἰκείαν τοῖς ἀνθρώποις διὰ τῆς κτίσεως προμήθειαν ἐπιδειννύμενος.
echousi de oimai amēgepē xyngnōmēn, oute prophētimēs dadouchias oute apostolikēs apolausantes phōtagōgias, Ho mynēn de tēn physin podēgon eschēkotes, hēs ho tēs dyssebeias planos ta theocharamta palai diephtheire grammata" aneneouto de tina homōs toutōn ho poiētēs kai pampan exitēla genesthan ouk eia, tēn oikeian tois anthrōpois dia tēs ktiseōs promētheian epideinnymenos.
Yet they have some excuse, I think, since they enjoyed neither the torch of the prophets nor the illumination of the apostles, but had only nature as their guide, whose God-engraved letters the error of impiety long ago corrupted. Yet the Maker renewed some of them and did not let them become wholly effaced, showing through creation his care for human beings.
Rom 2:15 (echo, low confidence)
Notes and citation
Summary: The philosophers had only nature, whose witness God preserved through creation.
Cite (SBL): Theodoret, Graec. aff. cur. 1.121 (Raeder, 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-121). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-121
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.122Raeder, 33
καὶ τοῦτο δεδήλωκεν ὁ θεῖος ἀπόστολος ἐν «Αύστροις δημηγορήσας" πρὸς γὰρ αὖ πολλοῖς ἑτέροις καὶ τάδε εἴρηκεν᾽ οοὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασε πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν᾽ καίτοιγε οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν ἀγαθοποιῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφύρους,
kai touto dedēlōken ho theios apostolos en «Austrois dēmēgorēsas" pros gar au pollois heterois kai tade eirēken᾽ ooos en tais parǭchēmenais geneais eiase panta ta ethnē poreuesthai tais hodois autōn᾽ kaitoige ouk amartyron heauton aphēken agathopoiōn, ouranothen hymin hyetous didous kai kairous karpophyrous,
The divine apostle showed this when he spoke to the people at Lystra; among many other things he said this: 'In past generations he let all the nations go their own ways; yet he did not leave himself without witness, doing good, giving you rains from heaven and fruitful seasons,
Acts 14:16–17 (quotation, high confidence)
Notes and citation
Summary: Paul at Lystra says God left himself a witness in nature.
- The scanned page is cropped at the right edge; the text here appears complete. The quotation ends in 1.123.
Cite (SBL): Theodoret, Graec. aff. cur. 1.122 (Raeder, 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-122). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-122
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.123Raeder, 34
ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν.“ τὸ μὲν γὰρ ᾿Αβραμιαῖον γένος καὶ νόμον θεῖον ἐδέξατο καὶ προφητινῆς ἀπήλαυσε χάριτος᾽ τὰ δέ γε ἄλλα ἔθνη διὰ τῆς φύσεως καὶ τῆς πτίσεως ἐποδήγει πρὸς θεοσέβειαν τῶν ὅλων ὁ πρύτανις.
empiplōn trophēs kai euphrosynēs tas kardias hymōn.“ to men gar ᾿Abramiaion genos kai nomon theion edexato kai prophētinēs apēlause charitos᾽ ta de ge alla ethnē dia tēs physeōs kai tēs ptiseōs epodēgei pros theosebeian tōn holōn ho prytanis.
filling your hearts with food and gladness.' For the race of Abraham received a divine law and enjoyed the grace of prophecy; but the other nations the Ruler of the universe guided toward godliness through nature and creation.
Acts 14:17 (quotation, high confidence)
Notes and citation
Summary: Israel had law and prophets; other nations were guided by nature.
- The scanned page is cropped at the right edge; the text here appears complete.
Cite (SBL): Theodoret, Graec. aff. cur. 1.123 (Raeder, 34; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-123). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-123
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.124Raeder, 34
καὶ καθάπερ τὸν ὑετὸν διαφερόντως μὲν τῇ γεωργουμένῃ γῇ τῆς τῶν ἀνθρώπων εἵνεκα χορηγίας ὁ μεγαλόδωρος ἐνίησιν, ἔμ περιουσίας δὲ καὶ φιλοτιμίας κἀι ταῖς ἐρήμοις κἀν τοῖς ὄρεσιν ὕει (καὶ ἡ μὲν ἀρουμένη τοὺς ἡμέρους φύει καρπούς, ἡ δὲ ἀγεώργητος τοὺς ἀγρίους ὁρῶμεν δὲ ἔστιν ὅτε καὶ ἐν μνήμασι καὶ ἐν τοίχοις φυο. μένας συκᾶς), οὕτω τὸ τῆς γνώσεως δῶρον ἐξαιρέτως μὲϊ τοῖς εὐσεβέσι δεδώρηται, τοῖς δέ γε οὐ τοιούτοις, ὡς ταῖς ἐρήμοις καὶ ταῖς λόχμαις ὃ ὑετός.
kai kathaper ton hyeton diapherontōs men tę̄ geōrgoumenę̄ gę̄ tēs tōn anthrōpōn heineka chorēgias ho megalodōros eniēsin, em periousias de kai philotimias kai tais erēmois kan tois oresin hyei (kai hē men aroumenē tous hēmerous phyei karpous, hē de ageōrgētos tous agrious horōmen de estin hote kai en mnēmasi kai en toichois phyo. menas sykas), houtō to tēs gnōseōs dōron exairetōs meï tois eusebesi dedōrētai, tois de ge ou toioutois, hōs tais erēmois kai tais lochmais ho hyetos.
And just as the generous Giver sends rain especially on the cultivated land for the supply of human beings, but out of abundance and munificence rains also on deserts and mountains (the plowed land bears cultivated fruits, the uncultivated wild ones; and sometimes we see fig trees growing even on tombs and walls), so he has given the gift of knowledge especially to the godly, but also to those who are not such, as the rain falls on deserts and thickets.
Matt 5:45 (echo, low confidence)
Notes and citation
Summary: God gives knowledge chiefly to the godly but some also to others, like rain on wild land.
- The scanned page is cropped at the right edge; the text here appears complete.
Cite (SBL): Theodoret, Graec. aff. cur. 1.124 (Raeder, 34; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-124). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-124
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.125Raeder, 34
ὅθεν πολλάκις καί τινι ἐδώδιμα φύουσι καὶ τοὺς τῶν γεωργουμένων μιμοῦνται καρ πούς, ἐπίδηλα δὲ ὅμως ἐστίν, ὡς γεωργίας προφητικῆς οἱ τενύχηκε" τραχύτης γάρ τις αὐτοῖς ἀναμέμινται καὶ πιμρότης οἱ δέ γε διακρίνειν εἰδότες, τὸ χρειῶδες καρπούμενοι, τι λοιπὸν χαίρειν ἐῶσι, καθάπερ οἱ τὰς ῥοδωνιὰς τρυγῶντε: καταλείπουσι μὲν τὰς ἀκάνθας, ξυλλέγουσι δὲ τὰς κάλυκας
hothen pollakis kai tini edōdima phyousi kai tous tōn geōrgoumenōn mimountai kar pous, epidēla de homōs estin, hōs geōrgias prophētikēs hoi tenychēke" trachytēs gar tis autois anamemintai kai pimrotēs hoi de ge diakrinein eidotes, to chreiōdes karpoumenoi, ti loipon chairein eōsi, kathaper hoi tas rhodōnias trygōnte: kataleipousi men tas akanthas, xyllegousi de tas kalykas
Hence they often bear some edible things too and imitate the fruits of cultivated plants, but it is nonetheless evident that they have not had the cultivation of the prophets; for a certain roughness and bitterness is mixed in them. Those who know how to discern gather what is useful and let the rest go, just as those who pick roses leave the thorns and gather the buds.
Notes and citation
Summary: Pagan wisdom bears some good fruit, mixed with bitterness, from which the useful is picked.
- The scanned page is cropped at the right edge; the text here appears complete.
Cite (SBL): Theodoret, Graec. aff. cur. 1.125 (Raeder, 34; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-125). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-125
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.126Raeder, 34
καὶ μὲν δὴ καὶ ταῖς μελίτταις οὗτος ὃ νόμος ἐμπέφυκεν οὐ γλυκέσι γὰρ μόνοις, ἀλλὰ καὶ πικροῖς ἄνθεσιν ἐφιξά γουσαι, τὴν μὲν γλυκεῖαν ἀνιμῶνται ποιότητα, τὴν ὃ πικρὰν ἀποστρέφονται καὶ ἐκ διαφόρων ποιοτήτων, πιχρῶν τε καὶ στρυφνῶν καὶ αὐστηρῶν καὶ δριμέων, τὸ γλυκύτατον μέλι τοῖς ἀνθρώποις κατασκευάζουσιν.
kai men dē kai tais melittais houtos ho nomos empephyken ou glykesi gar monois, alla kai pikrois anthesin ephixa gousai, tēn men glykeian animōntai poiotēta, tēn ho pikran apostrephontai kai ek diaphorōn poiotētōn, pichrōn te kai stryphnōn kai austērōn kai drimeōn, to glykytaton meli tois anthrōpois kataskeuazousin.
This law is implanted in bees too: settling not only on sweet but also on bitter flowers, they draw out the sweet quality and turn away from the bitter, and from different qualities, bitter, sour, harsh, and pungent, they make the sweetest honey for human beings.
Notes and citation
Summary: Bees make honey even from bitter flowers.
- The scanned page is cropped at the right edge; the text here appears complete.
Cite (SBL): Theodoret, Graec. aff. cur. 1.126 (Raeder, 34; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-126). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-126
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.127Raeder, 35
ταύτας δὴ καὶ ἡμεῖς μιμούμενοι, ἐκ τῶν πιερῶν ὑμῶν λειμώνων τὸ γλυκὺ τῆς ὠφελείας ὑμῖν κοατασχευάζομεν μέλι. καὶ ὥσπερ οἱ τὰ σώματα θεραπεύοντες ἐκ τῶν ἰοβόλων θηρίων ὀνησιφόρα κατασκευάζουσι φάρμακα, καὶ τῶν ἐχιδνῶν τὰ μὲν ἀποβάλλοντες, τὰ δὲ ἕψοντες, πολλὰς διὰ τούτων ἐξελαύνουσι γόσους, οὕτως καὶ ἡμεῖς, τὰ τῶν ὑμετέρων ποιητῶν καὶ ξυγγραφέων καὶ φιλοσόφων πονήματα μεταχειρισάμενοι, τὰ μὲν ὡς δηλητήρια καταλείπομεν, τὰ δὲ τῇ τῆς διδασκαλίας ἐπιστήμῃ διασκευάσαντες, ἀλεξιφάρμακον ὑμῖν θεραπείαν προσφέρομεν᾽ καὶ ος ἀντιπάλους ἡμῶν ὑπειλήφατε, τούτους τῶν ἡμετέρων λόγων ἀποφαίνομεν ξυνηγόρους καὶ τῆς πίστεως δείμνυμεν διδασκάλους.
tautas dē kai hēmeis mimoumenoi, ek tōn pierōn hymōn leimōnōn to glyky tēs ōpheleias hymin koatascheuazomen meli. kai hōsper hoi ta sōmata therapeuontes ek tōn iobolōn thēriōn onēsiphora kataskeuazousi pharmaka, kai tōn echidnōn ta men apoballontes, ta de hepsontes, pollas dia toutōn exelaunousi gosous, houtōs kai hēmeis, ta tōn hymeterōn poiētōn kai xyngrapheōn kai philosophōn ponēmata metacheirisamenoi, ta men hōs dēlētēria kataleipomen, ta de tę̄ tēs didaskalias epistēmę̄ diaskeuasantes, alexipharmakon hymin therapeian prospheromen᾽ kai os antipalous hēmōn hypeilēphate, toutous tōn hēmeterōn logōn apophainomen xynēgorous kai tēs pisteōs deimnymen didaskalous.
Imitating them, we too prepare for you from your bitter meadows the sweet honey of benefit. And just as those who heal bodies prepare helpful remedies from venomous animals, discarding some parts of vipers and boiling others, and so drive out many diseases, so we too, handling the works of your poets, historians, and philosophers, leave some aside as poisonous, but others we prepare with the skill of teaching and offer you as an antidote; and those you took for our opponents we show to be advocates of our words and teachers of faith.
Notes and citation
Summary: Theodoret will use pagan writers as antidotes and as witnesses for Christian faith.
Cite (SBL): Theodoret, Graec. aff. cur. 1.127 (Raeder, 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-127). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-127
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.128Raeder, 35
οὕτω, ξὺν Θεῷ “φάναι, καὶ τὴν ἄλλην ὑμῖν διδασκαλίαν προσοίσομεν. ὑμεῖς δὲ μεμαθημότες ὡς ἀναγκαῖον τὸ τῆς πίστεως χρῆμα, τὴν Πυθαγόρειον σιωπὴν ἀγαπήσατε καὶ τὰς ἀκοὰς ἡσυχῇ τῷ λόγῳ παράσγετε, πιστῶς δεχόμενοι τὰ λεγόμενα" οὕτω γὰρ δὴ κατὰ βραχὺ δυνήσεσθε μαθεῖν τὴν ἀλήθειαν.
houtō, xyn Theǭ “phanai, kai tēn allēn hymin didaskalian prosoisomen. hymeis de memathēmotes hōs anankaion to tēs pisteōs chrēma, tēn Pythagoreion siōpēn agapēsate kai tas akoas hēsychę̄ tǭ logǭ parasgete, pistōs dechomenoi ta legomena" houtō gar dē kata brachy dynēsesthe mathein tēn alētheian.
In this way, God willing, we shall offer you the rest of the teaching as well. And you, having learned how necessary a thing faith is, embrace the Pythagorean silence and quietly lend your ears to the word, receiving faithfully what is said; for so you will be able little by little to learn the truth.
Notes and citation
Summary: Readers are asked to listen in Pythagorean silence and receive the teaching in faith.
- The scanned page is cropped at the right edge; the text here appears complete.
Cite (SBL): Theodoret, Graec. aff. cur. 1.128 (Raeder, 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-128). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/1-128
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 2
2.1Raeder, 36
Τὸ φῶς τὸ αἰσθητόν, καὶ τὸ ἄνωθεν. φερόμενον καὶ τὸ κάτω παρ᾽ ἀνθρώπων ἐπινοούμενον, ἐπιδείκνυσι τοῖς ὁρῶσι, τί μὲν χρυσὸς καὶ τί ἄργυρος, τί δὲ χαλκὸς κα σίδηρος καὶ κασσίτερος, καὶ τὰς ἄλλας ὕλας ὡσαύτως, κα μὲν δὴ καὶ χρωμάτων καὶ σχημάτων καὶ φυτῶν καὶ ζῴω! διδάσκει διαφοράν, ἀλλ᾽ οἵ τὰς ὄψεις ἐρρωμένον μόνοι τήνδ τὴν γνῶσιν δέχονται. οἵ γὰρ δὴ τυφλώττοντες οὐδὲν ἀπ τῆς ἀκτῖνος ὀνίνανται᾽ οὐδὲ γὰρ αὐτὴν τοῦ φωτὸς ὁρῶσ τὴν αἴγλην.
To phōs to aisthēton, kai to anōthen. pheromenon kai to katō par᾽ anthrōpōn epinooumenon, epideiknysi tois horōsi, ti men chrysos kai ti argyros, ti de chalkos ka sidēros kai kassiteros, kai tas allas hylas hōsautōs, ka men dē kai chrōmatōn kai schēmatōn kai phytōn kai zǭō! didaskei diaphoran, all᾽ hoi tas opseis errōmenon monoi tēnd tēn gnōsin dechontai. hoi gar dē typhlōttontes ouden ap tēs aktinos oninantai᾽ oude gar autēn tou phōtos horōs tēn aiglēn.
Sensible light, both that which comes from above and that devised by human beings below, shows those who see what gold is and what silver, what bronze, iron, and tin, and the other materials likewise; it also teaches the difference of colors, shapes, plants, and animals. But only those with healthy sight receive this knowledge; the blind gain nothing from the ray, for they do not even see the radiance of the light.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Light shows the world only to those who can see.
- The scanned page is cropped at the right edge (2.1–2.4); only final letters of some lines are lost, and the words are clear.
Cite (SBL): Theodoret, Graec. aff. cur. 2.1 (Raeder, 36; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-1
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2Raeder, 36
τούτοις ἐοίκασιν οἵ τὸ νοερὸν φῶς τῆς ἀλη: θείας ἰδεῖν οὐκ ἐθέλοντες, ἀλλ᾽ ἀσπασίως ἐν τῷ ξόφῳ τῆς ἀγνοίας διάγοντες, καθάπερ τῶν πτηνῶν τὰ νύκτωρ πετό. θ “ ᾿ Ἂς ν " Α » μδνα, ἅπερ δὴ μάλα εἰκότως ἀπὸ τῆς νυκτὸς παρωνύμω. προσαγορεύονται" νυκτερίδες γάρ τοῦ καὶ νυκτικόρακες ἀπο φυγγάνουσι μὲν τὸ φῶς ὡς πολέμιον, τὸ δὲ σκότος ἀσπά ἕονται ὡς σωτήριον.
toutois eoikasin hoi to noeron phōs tēs alē: theias idein ouk ethelontes, all᾽ aspasiōs en tǭ xophǭ tēs agnoias diagontes, kathaper tōn ptēnōn ta nyktōr peto. th “ ᾿ As n " A » mdna, haper dē mala eikotōs apo tēs nyktos parōnymō. prosagoreuontai" nykterides gar tou kai nyktikorakes apo phynganousi men to phōs hōs polemion, to de skotos aspa heontai hōs sōtērion.
Those who will not see the spiritual light of truth, but gladly spend their lives in the gloom of ignorance, are like them, or like the birds that fly by night, which are very fittingly named after the night: bats and night-ravens flee the light as an enemy and embrace darkness as their safety.
Notes and citation
Summary: Those who refuse truth are like bats and night birds.
- A line of the scan is unreadable noise (between πετό- and -μενα); no words appear to be lost.
Cite (SBL): Theodoret, Graec. aff. cur. 2.2 (Raeder, 36; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-2
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.3Raeder, 36
τούτοις μὲν οὖν δή τις οὐκ ὃ! νεμεσήσειε σωφρονῶν᾽ ἡ γάρ τοι φύσις αὐτοῖς τὴν τοιάνὸ ξωὴν ἐξ ἀρχῆς ἀπεμλήρωσεν᾽ οἱ δ΄ αὐθαιρέτως σφᾶς αὐ τοὺς τῷ σκότῳ ξυζεύξαντες ποίας ἂν τύχοιεν εἰκότως ξυγ γνώμης, μάλιστα τοῦ θείου φωτὸς ἅπασαν ἤπειρον χα νῆσον τῆς ἀκτῖνος πληρώσαντος καὶ αὐτὰ κατειληφότος τῆς
toutois men oun dē tis ouk ho! nemesēseie sōphronōn᾽ hē gar toi physis autois tēn toiano xōēn ex archēs apemlērōsen᾽ hoi d΄ authairetōs sphas au tous tǭ skotǭ xyzeuxantes poias an tychoien eikotōs xyg gnōmēs, malista tou theiou phōtos hapasan ēpeiron cha nēson tēs aktinos plērōsantos kai auta kateilēphotos tēs
No sensible person would be indignant with these creatures, for nature allotted them such a life from the beginning; but those who have of their own choice yoked themselves to darkness, what pardon could they fairly receive, especially when the divine light has filled every continent and island with its ray and has reached the very ends
Notes and citation
Summary: Those who choose darkness have no excuse now that the divine light shines everywhere.
- The sentence continues in 2.4.
Cite (SBL): Theodoret, Graec. aff. cur. 2.3 (Raeder, 36; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-3
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.4Raeder, 36
οἰκουμένης τὰ τέρματα; οἵ μὲν γὰρ πρὸ τῆς θείας ἐπιφα νείας τῇδε τῇ πάθῃ περιπεσόντες ἔχουσί τινα μετρίαν οὔτι πῶς παραίτησιν, τῷ μηδέπω τῆς δικαιοσύνης ἀνατεῖλαι τὸν ἥλιον, ἀλλ᾿ ὥσπερ ἐν νυκτὶ διάγειν καὶ ὑπὸ μόνης δαδουχεῖσθαι τῆς φύσεως᾽ ἐπειδὴ δὲ οὗτος οὐ μόνον ἀνέτειλεν, ἀλλὰ καί, ποιητικῶς εἰπεῖν, μέσον οὐφανὸν ἀμφιβέβηκε,“ τίς ἀπολογίας ὑπολείπεται λόγος τοῖς νῦν ἐν μεσημβρίᾳ τυφλώττουόι καὶ τοὺς ὀφθαλμοὺς μύουσιν, ἵνα μὴ τοῦ φωτὸς ἀπολαύσωσιν;
oikoumenēs ta termata? hoi men gar pro tēs theias epipha neias tę̄de tę̄ pathę̄ peripesontes echousi tina metrian outi pōs paraitēsin, tǭ mēdepō tēs dikaiosynēs anateilai ton hēlion, all᾿ hōsper en nykti diagein kai hypo monēs dadoucheisthai tēs physeōs᾽ epeidē de houtos ou monon aneteilen, alla kai, poiētikōs eipein, meson ouphanon amphibebēke,“ tis apologias hypoleipetai logos tois nyn en mesēmbrią typhlōttouoi kai tous ophthalmous myousin, hina mē tou phōtos apolausōsin?
of the inhabited world? Those who fell into this ailment before the divine appearing have some modest excuse, since the Sun of righteousness had not yet risen and they lived as if at night, lit only by the torch of nature. But since he has not only risen but, to speak poetically, 'has bestridden the middle of heaven', what plea of defense is left to those who are now blind at midday and shut their eyes so as not to enjoy the light?
Mal 4:2 (3:20 LXX) (allusion, high confidence)
Notes and citation
Summary: Since Christ, the Sun of righteousness, has risen, unbelief has no excuse.
- 'Sun of righteousness': Mal 4:2 (LXX 3:20). The poetic phrase is from Homer, Iliad 8.68.
Extrabiblical texts: Homer, Il. 8.68 (Homer, Iliad; quotation)
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.4 (Raeder, 36; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-4
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.5Raeder, 37
] οὐκ ἐᾷ δὲ αὐτοὺς τὴν ἀχλὺν ἀποσκπεδάσαι ὅ τῶν ὀφθαλμῶν τὸ τῆς οἰήσεως πάθος. πάντων γὰρ ὄμειγον εἰδέναν νομίζουσι τὴν ἀλήθειαν, ἐπειδὴ τοῖς τῶν ἐλλο-γίμων ἀνδρῶν μαθήμασιν ἐνετράφησαν, καὶ ξυνιδεῖν οὐκ ἐθέλουσιν. ὡς οἱ θαλάττιον ἰχθύες ἐν ἅλμῃ μὲν τρέφονται ὅτι μάλιστα πλείστῃ, ἁλῶν δὲ ὅμως εἰς σκευασίαν προσδέονται.
] ouk eą de autous tēn achlyn aposkpedasai ho tōn ophthalmōn to tēs oiēseōs pathos. pantōn gar omeigon eidenan nomizousi tēn alētheian, epeidē tois tōn ello-gimōn andrōn mathēmasin enetraphēsan, kai xynidein ouk ethelousin. hōs hoi thalattion ichthyes en halmę̄ men trephontai hoti malista pleistę̄, halōn de homōs eis skeuasian prosdeontai.
The ailment of conceit in their eyes does not let them scatter the mist. For they think they know the truth better than everyone, because they were brought up on the teachings of learned men, and they will not perceive that, just as sea fish are fed in the saltiest brine and yet still need salt to be prepared,
Notes and citation
Summary: Conceit keeps the educated from seeing the truth.
- The comparison is left incomplete in the sentence; Theodoret's point is that learning does not make further instruction unnecessary.
Cite (SBL): Theodoret, Graec. aff. cur. 2.5 (Raeder, 37; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-5
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.6Raeder, 37
οὐδὲ μὴν ἐκεῖνο ξυνορῶσιν, ὡς τῆς ἀληθείας οὐ πάντως ἡ εὐγλωττία διδάσκαλος. τί γὰρ τῆς Ὁμήρου ποιἤσεως ἥδιον; τί δὲ τῆς εὐεπείας ἐκείνης γλυκύτερον; ἀλλ᾽ ὅμως τοῦτον τῶν φιλοσόφων ὃ ἄριστος (ἐπέγνωτε δὲ δήπου τὸν Ἀρίστωνος, ὡς ἡγοῦμαι) μύρῳ γε ἀλείψας, καθάπερ αἵ γυναῖκες τὰς χελιδόνας, ἐκ τῆς ὑπ᾽ αὐτοῦ ξυντεθείσης ἀπέπεμψε πόλεως, ἀκολασίας καλέσας καὶ δυσσεβείας διδάσκαλον.
oude mēn ekeino xynorōsin, hōs tēs alētheias ou pantōs hē euglōttia didaskalos. ti gar tēs Homērou poiēseōs hēdion? ti de tēs euepeias ekeinēs glykyteron? all᾽ homōs touton tōn philosophōn ho aristos (epegnōte de dēpou ton Aristōnos, hōs hēgoumai) myrǭ ge aleipsas, kathaper hai gynaikes tas chelidonas, ek tēs hyp᾽ autou xyntetheisēs apepempse poleōs, akolasias kalesas kai dyssebeias didaskalon.
nor do they perceive that eloquence is not at all the teacher of truth. What is more pleasant than Homer's poetry? What sweeter than that fine speech? Yet the best of the philosophers (you surely recognize the son of Ariston, I think), having anointed him with myrrh, as women do with swallows, sent him away from the city he had composed, calling him a teacher of licentiousness and impiety.
Notes and citation
Summary: Plato banished Homer from his ideal city despite his eloquence.
- Plato, Republic 3.398a.
Extrabiblical texts: Plato, Resp. 398a (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.6 (Raeder, 37; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-6
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.7Raeder, 37
οβλασφημεῖν"" γάρ φησιν.,ἐκπαιδεύει τοὺς νέους καὶ πονηρὰς αὐτοῖς περὶ τῶν θεῶν ἐντίθησι δόξας καὶ ἁπαλοῖς ἔτι οὖσι μωθήματα πονηρὰ καὶ διεφθαρμένα ἐνίησιν καὶ ἕτερα δὲ ἄττα κατηγορήματα πάμπολλα ἐπονήσατο τοῦ κορυφαίου τῶν ποιητῶν. οὔχουν ἅπας εὐγλωττίαν ἠσκημένος ἀξιόθ χρεῶς ὧν γένοιτο ἀληθείας διδάσκαλος.
oblasphēmein"" gar phēsin.,ekpaideuei tous neous kai ponēras autois peri tōn theōn entithēsi doxas kai hapalois eti ousi mōthēmata ponēra kai diephtharmena eniēsin kai hetera de atta katēgorēmata pampolla eponēsato tou koryphaiou tōn poiētōn. ouchoun hapas euglōttian ēskēmenos axioth chreōs hōn genoito alētheias didaskalos.
For he says he trains the young to blaspheme, puts wicked opinions about the gods into them, and instills wicked and corrupt teachings in them while they are still tender; and he made very many other charges against the chief of the poets. So not everyone trained in eloquence would be a trustworthy teacher of truth.
Notes and citation
Summary: Plato charged Homer with teaching impiety to the young.
- A paraphrase of Plato, Republic 2.377e–3.392a.
Extrabiblical texts: Plato, Resp. 377e–392a (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.7 (Raeder, 37; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-7
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.8Raeder, 37
εἰ δὲ δὴ τοὺς φιλοσόφους ἡμῖν προβάλλεσθε, εὖ ἴστε, ὡς καὶ οὗτοι πλά γον ὑπέμειναν πάμπολυν. οὐ γὰρ δὴ μίαν ἅπαντες λεῶ φόρον ἐσχήκασιν οὐδὲ τοῖς τῶν προωδευκότων ἠκολούθησα ἴχνεσιν, ἀλλ᾽ ἰδίαν ἕκαστος ἐτέμετο τρίβον καὶ μυρίας ἐπι νενοήκασι Ἴ τρίβους᾽ πολυσχιδεῖς γάρ που τοῦ ψεύδους ο ἀτραποί. καὶ τοῦτο διαρρήδην αὐτίκα δὴ μάλα δειχθήσετα
ei de dē tous philosophous hēmin proballesthe, eu iste, hōs kai houtoi pla gon hypemeinan pampolyn. ou gar dē mian hapantes leō phoron eschēkasin oude tois tōn proōdeukotōn ēkolouthēsa ichnesin, all᾽ idian hekastos etemeto tribon kai myrias epi nenoēkasi I tribous᾽ polyschideis gar pou tou pseudous o atrapoi. kai touto diarrēdēn autika dē mala deichthēseta
If you put the philosophers forward to us, know well that they too underwent very great wandering. For they did not all have one highway, nor follow in the footsteps of those who went before, but each cut his own path, and they devised countless paths; for the tracks of falsehood are many-branched. This will be plainly shown at once.
Notes and citation
Summary: The philosophers each took different paths of error.
- The scanned page is cropped at the right edge (2.8–2.11, 2.14–2.17); only final letters are lost, and the words are clear.
Cite (SBL): Theodoret, Graec. aff. cur. 2.8 (Raeder, 37; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-8
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.9Raeder, 38
Θαλῆς μὲν γάρ, τῶν ἑπτὰ καλουμένων σοφῶν ὃ πρεσβύτο τος, ἀρχὴν πάντων τὸ ὕδωρ ὑπέλαβεν, Ὁμήρῳ γε οἶμο εἰρηκότι πιστεύσας" οἰ κεανόν τε θεῶν γένεσιν καὶ μητέρ Τηθύν. Ἀναξίμανδρος δέ, τοῦτον διαδεξάμενος, ἀρχὴν ἔφ τὸ ἄπειρον᾽ ᾿ἀναξιμένης δέ, ὃ τούτου διάδοχος, καὶ Διογένη ὁ ᾿Ζπολλωνιάτης τὸν ἀέρα ξυμφώνως ἀρχὴν προσηγορεῦ
Thalēs men gar, tōn hepta kaloumenōn sophōn ho presbyto tos, archēn pantōn to hydōr hypelaben, Homērǭ ge oimo eirēkoti pisteusas" oi keanon te theōn genesin kai mēter Tēthyn. Anaximandros de, touton diadexamenos, archēn eph to apeiron᾽ ᾿anaximenēs de, ho toutou diadochos, kai Diogenē ho ᾿Zpollōniatēs ton aera xymphōnōs archēn prosēgoreu
Thales, the eldest of the so-called Seven Sages, supposed that water was the first principle of all things, trusting, I think, Homer's words: 'Ocean, the origin of the gods, and mother Tethys.' Anaximander, his successor, said the first principle was the infinite; Anaximenes, his successor, and Diogenes of Apollonia agreed in calling air the first principle;
Notes and citation
Summary: Thales, Anaximander, Anaximenes, and Diogenes held different first principles.
- Homer, Iliad 14.201 (and 302). The list follows the doxographers (Aëtius, Placita 1.3).
Extrabiblical texts: Homer, Il. 14.201 (Homer, Iliad; quotation); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.9 (Raeder, 38; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-9
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.10Raeder, 38
σάτην᾽ Ἵππασος δὲ ὃ Μεταποντῖνος καὶ ᾿Ηράκλειτος Ἐφέσιος τῷ πυρὶ τὴν ἀρχὴν τῶν πάντων ἀπενειμάτην᾽ δὲ ᾿ἀκραγαντῖνος ᾿Εἰμπεδοχλῆς τὰ στοιχεῖα ἔφη τὰ τέτταρα Ἀενοφάνης δὲ ὃ Κολοφώνιος τὸ πᾶν ἀΐδιον, ἐκ δὲ τῆς γῆ τὰ πάντα καὶ Παρμενίδης δὲ ὁ τούτου ἑταῖρος ὁ ᾿Ελεάτη ὡσαύτως τόνδε τὸν λόγον ἐκράτυνε, ψεῦδος δὲ ἀπέφηνε τῶ αἰσθήσεων τὸ κριτήριον, ἥκιστα λέγων ἐφιπνεῖσθαι τοῦτ
satēn᾽ Hippasos de ho Metapontinos kai ᾿Ērakleitos Ephesios tǭ pyri tēn archēn tōn pantōn apeneimatēn᾽ de ᾿akragantinos ᾿Eimpedochlēs ta stoicheia ephē ta tettara Aenophanēs de ho Kolophōnios to pan aïdion, ek de tēs gē ta panta kai Parmenidēs de ho toutou hetairos ho ᾿Eleatē hōsautōs tonde ton logon ekratyne, pseudos de apephēne tō aisthēseōn to kritērion, hēkista legōn ephipneisthai tout
Hippasus of Metapontum and Heraclitus of Ephesus assigned the first principle of all things to fire; Empedocles of Acragas named the four elements; Xenophanes of Colophon said the universe is eternal and all things come from earth; and Parmenides of Elea, his companion, likewise strengthened this doctrine, and declared the criterion of the senses false, saying that it by no means reaches
Notes and citation
Summary: Others named fire, the four elements, or earth as the first principle.
- The sentence continues in 2.11.
Extrabiblical texts: Heraclitus (Heraclitus (fragments); allusion); Empedocles (Empedocles (fragments); allusion); Xenophanes (Xenophanes (fragments); allusion); Parmenides (Parmenides (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.10 (Raeder, 38; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-10
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.11Raeder, 38
τῆς ἀληθείας" ““ημόκριτος δὲ ὁ ᾿Αβδηρίτης ἄπειρον τὸ πᾶ εἴρηκε καὶ ἀγένητον᾽ ᾿Επίκουρος δὲ ὃ Νεοκλέους ὁ ᾿4θη γαῖος ἐκ τῶν ἀτόμων ἐξ ἀρχῆς ξυστῆναι τὸ πᾶν, εἶναι μέντοι ἄναρχον καὶ ἀΐδιον καὶ Μητρόδωρος δὲ ὁ Χῖος καὶ Ζήνων ὁ ᾿Ελεάτης καὶ Διογένης ὃ Σμυρναῖος διαφόρους ἀρχὰς τῶν ὅλων ὑπέθεντο. διά τον τοῦτο καὶ Σωκράὕτης ὃ Σωφρονίσκου κωμῳδῶν αὐτοὺς διετέλει, ὅτι [ τὰ ἀνθρώποις οὐκ ἐφικτὰ εἰδέναι λίαν ἰσχυριξόμενοι; πρὸς ἀλλήλους ἀεὶ διεμάχοντο, καινῶν προστατεύοντες καὶ ἐναντίων δογμάτων, ἢ φήσιν ὁ Βενοφῶν ἐν τοῖς ᾿ἀπομνημονεύμασιν.
tēs alētheias" ““ēmokritos de ho ᾿Abdēritēs apeiron to pa eirēke kai agenēton᾽ ᾿Epikouros de ho Neokleous ho ᾿4thē gaios ek tōn atomōn ex archēs xystēnai to pan, einai mentoi anarchon kai aïdion kai Mētrodōros de ho Chios kai Zēnōn ho ᾿Eleatēs kai Diogenēs ho Smyrnaios diaphorous archas tōn holōn hypethento. dia ton touto kai Sōkrautēs ho Sōphroniskou kōmǭdōn autous dietelei, hoti [ ta anthrōpois ouk ephikta eidenai lian ischyrixomenoi? pros allēlous aei diemachonto, kainōn prostateuontes kai enantiōn dogmatōn, ē phēsin ho Benophōn en tois ᾿apomnēmoneumasin.
the truth. Democritus of Abdera said the universe is infinite and unbegotten; Epicurus of Athens, son of Neocles, that the universe was put together at the beginning from atoms, yet is without beginning and eternal; and Metrodorus of Chios, Zeno of Elea, and Diogenes of Smyrna proposed different first principles of the universe. That is why Socrates son of Sophroniscus kept mocking them, because, while insisting strongly that they knew things inaccessible to human beings, they were always fighting one another, championing new and contradictory doctrines, as Xenophon says in the Memorabilia.
Notes and citation
Summary: Socrates mocked the natural philosophers for their contradictions, as Xenophon reports.
- Xenophon, Memorabilia 1.1.11–14.
Extrabiblical texts: Democritus (Democritus (fragments); allusion); Epicurus (Epicurus (sayings and fragments); allusion); Xenophon, Mem. 1.1.11–14 (Xenophon, Memorabilia; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.11 (Raeder, 38; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-11
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.12Raeder, 39
καὶ ὁ Πλάτων δὲ αὐτὸν ἐν τῷ Φαίδωνι γέγραφε λέγοντα ιθ,»ἐγὼ γάρ, ὦ Κέβης, νέος ὦν, ὑπερφυῶς ὡς ἐπεθύμησ οἱ) γᾶ, νξος ὧν, θφυῶς ὡς μήῆσα ταυτησὶ τῆς σοφίας. ἣν δὴ καλοῦσι περί φυσεῶς ἰὐτορίαν. ὑπερήφανον γάρ μοι. ἐδόκει. εἶναι εἰδέναι τὰς αἰτίας ἑκάστου, διὰ τί γίνεται ἕκαστον, καὶ διὰ τί ἀπόλλυται, καὶ διὰ τί
kai ho Platōn de auton en tǭ Phaidōni gegraphe legonta ith,»egō gar, ō Kebēs, neos ōn, hyperphyōs hōs epethymēs hoi) ga, nxos hōn, thphyōs hōs mēēsa tautēsi tēs sophias. hēn dē kalousi peri physeōs iytorian. hyperēphanon gar moi. edokei. einai eidenai tas aitias hekastou, dia ti ginetai hekaston, kai dia ti apollytai, kai dia ti
And Plato in the Phaedo wrote that he said: 'For when I was young, Cebes, I was wonderfully eager for that wisdom which they call the inquiry into nature. For it seemed to me a splendid thing to know the causes of each thing, why each comes to be, why it perishes, and why it
Notes and citation
Summary: In the Phaedo Socrates recalls his youthful zeal for natural philosophy.
- Plato, Phaedo 96a. The OCR repeats part of the first line in garbled form. The quotation ends in 2.13.
Extrabiblical texts: Plato, Phaed. 96a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.12 (Raeder, 39; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-12
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.13Raeder, 39
ἔστιν.“ εἶτα πολλὰ τοιαῦτα διεξελθών., ἐπή ᾿ ή ἔστιν.“ εἶτα πολλὰ τοιαῦτα διεξελθών, ἐπήγαγεν" «τεκμήριον δέ σοι ἐρῶ ἱκανόν. ἐγὼ γάρ, ἃ καὶ πρότερον σαφῶς ἦπιστάμην, ὥς γε ἐμαυτῷ καὶ τοῖς ἄλλοις ἐδόκουν, ὑπὸ ταύτῆς τῆς σχέψεως οὕτω σφόδρα διετυφλώθην, ὥστ᾽ ἀπέμαθον
estin.“ eita polla toiauta diexelthōn., epē ᾿ ē estin.“ eita polla toiauta diexelthōn, epēgagen" «tekmērion de soi erō hikanon. egō gar, ha kai proteron saphōs ēpistamēn, hōs ge emautǭ kai tois allois edokoun, hypo tautēs tēs schepseōs houtō sphodra dietyphlōthēn, hōst᾽ apemathon
is.' Then, after going through many such things, he added: 'I will give you sufficient evidence. For by this inquiry I was so utterly blinded, even about things I had clearly known before, as I and others thought, that I unlearned
Notes and citation
Summary: Socrates says natural philosophy blinded him.
- Plato, Phaedo 96c. The OCR repeats the opening words. The quotation ends in 2.14.
Extrabiblical texts: Plato, Phaed. 96c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.13 (Raeder, 39; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-13
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.