[ Aletheia ]

 TRUTH, whether true doctrine or true reasoning, means the objective truth in contrast to subjective opinion or private judgment. Sometimes [ aletheia ] is used by itself, sometimes [ aletheias logos ], sometimes [ logos ] (vid. arts. Rule of Faith and [ orthos ]). E.g. [ ho tes aletheias logos elenchei ], Orat. ii. 35. [ hos ho tes aletheias apeitei logos ], Ap. c. Ar. 36, where it is contrasted with [ hos ethelon ] (vid. above, art. Private Judgment ); also Serap. ii. 2. Epiphanius: [ ho tes al. l. antipiptei autoi ], Hær. 71, p. 830. Eusebius: [ ho tes al. l. boai ], Eccl. Theol. i. p. 62, and [antiphthenxetai autoi mega boesas ho tes al. l.] ibid. iii. p. 164. And the Council of Sardica: [ kata ton tes al. l. ] ap. Athan. Apol. contr. Ar. 46, where it seems equivalent to "fairness" or "impartiality." Asterius: [ hoi tes al. apophainontai logismoi ], Orat. ii. 37, i. 32. de Syn. § 18 cir. fin., and so also [ tois al. logismois ], Sent. D. 19. And so also, [ he al. dielenxe ], Orat. ii. § 18. [ he physis kai he al. ] "draw the meaning to themselves," § 5 init. [ tou logou deiknuntos ], ibid. 3 init. [ edeiknuen ho logos ], 13 fin. [ tes al. deixases ], 65 init. 60, [ elenchontai para tes aletheias ], 63, [ he aletheia deiknusi ], 70 init. [ tes al. marturesases ], 1 init. [ to tes al. phronema megalegorein prepei ], § 31 init. and Decr. 17 fin. In some of these instances the words [ aletheia ], [ logos ], etc., are almost synonymous with the Regula Fidei; vid. [ para ten aletheian ], Orat. ii. § 36, and Origen de Princ. Præf. 1 and 2.

 "Had these expositions proceeded from orthodox men ([ orthodoxon ]), Hosius," etc., etc. Ep. Æg. 8. And, "Terms do not disparage His Nature; rather that Nature draws to Itself those terms, and changes them." Orat. ii. § 3. Also de Mort. Ar. fin. And vid. Leont. contr. Nest. iii. 41. (p. 581, Canis.) He here seems alluding to the Semi-Arians, Origen, and perhaps the earlier Fathers.

 One of the characteristic points in Athanasius is his constant attention to the sense of doctrine, or the meaning of writers, in preference to the very words used. Thus he scarcely uses the symbol [ homoousion ], (one in substance,) throughout his Orations, and in the de Synod. acknowledges the Semi-Arians as brethren. Hence, Decr. § 18, he says that orthodox doctrine "is revered by all, though expressed in strange language, provided the speaker means religiously, and wishes to convey by it a religious sense." vid. also § 21. He says that Catholics are able to "speak freely," or to expatiate, [ parrhesiazometha ], "out of Divine Scripture." Orat. i. § 9. vid. de Sent. Dionys. § 20 init. Again: "The devil spoke from Scripture, but was silenced by the Saviour; Paul spoke from profane writers, yet, being a saint, he has a religious meaning." de Syn. § 39. Again, speaking of the apparent contrariety between two Councils, "It were unseemly to make the one conflict with the other, for all their members are Fathers; and it were profane to decide that these spoke well and those ill, for all of them have slept in Christ." § 43; also § 47. Again: "Not the phrase, but the meaning and the religious life, is the recommendation of the faithful." ad Ep. Æg. § 9.