1Tim 6:3

“Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.”

“With reason, therefore, the noble apostle, depreciating these superfluous arts occupied about words, says, "If any man do not give heed to wholesome words, but is puffed up by a kind of teaching, knowing nothing, but doting about questions and strifes of words, whereof cometh contention, envy, railings, evil surmisings, perverse disputings of men of corrupt minds, destitute of the truth." You see how he is moved against them, calling their art of logic-on which, those to whom this garrulous mischievous art is dear, whether Greeks or barbarians, plume themselves-a disease. Very beautifully, therefore, the tragic poet Euripides says in the Phoenissae,- "But a wrongful speech is diseased in itself, and needs skilful medicines." For the saving Word is called "wholesome," He being the truth; and what is wholesome (healthful) remains ever deathless. But separation from what is healthful and divine is impiety, and a deadly malady.”

“I might be thought to have laid down this position to remedy distrust in my case, or from a desire of entering on the contest in some other way, were there not reasons on my side, especially this, that our faith owes deference to the apostle, who forbids us to enter on "questions," or to lend our ears to new-fangled statements, or to consort with a heretic "after the first and second admonition," not, (be it observed, ) after discussion.”

“The apostle instructs us, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ and His doctrine, he is lifted up with foolishness: from such withdraw thyself.". Mindful of which precept, the blessed Apostle Paul himself also warns and instructs, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to His doctrine, he is proud, knowing nothing: from such withdraw thyself."”

“To these Arius and Achilles opposing themselves, and those who with them are the enemies of the truth, have been expelled from the Church, as being aliens from our holy doctrine, according to the blessed Paul, who says, "If any man preach any other gospel unto you than that ye have received, let him be accursed; even though he feign himself an angel from heaven." And also, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing," and so forth. These, therefore, who have been anathematized by the brotherhood, let no one of you receive, nor admit of those things which are either said or written by them. For these seducers do always lie, nor will they ever speak the truth.”

“"If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing." Presumption therefore arises not from knowledge, but from "knowing nothing." For he that knows the doctrines of godliness is also the most disposed to moderation. He who knows sound words, is not unsound. For what inflammation is in the body, that pride is in the soul. And as we do not in the first case say that the inflamed part is sound, so neither do we here consider the arrogant. It is possible then to be knowing, and yet to know nothing. For he that knows not what he ought to know, knows nothing. And that pride arises from knowing nothing is manifest from hence. Christ "made Himself of no reputation," he therefore who knows this will not be high-minded. Man hath nothing except from God, therefore he will not be high-minded. "For what hast thou that thou didst not receive?" He washed the feet of His disciples, how can he who knows this be setting himself up? Therefore He says, "When ye have done all, say we are unprofitable servants." The publican was accepted only from his humility, the Pharisee perished by his boastfulness. He who is puffed up knoweth none of these things. Again, Christ Himself says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?"”

“Do you see that complete ignorance drives a person to madness and makes him arrogant, so that whoever does not accept sound teaching is proud? And pride is to a sick soul what inflammation is to a bodily wound. So then, if he had not become proud, he would have accepted the teaching of the Lord, Who humbled Himself, washed the feet of the disciples, and said: "Learn from Me, for I am gentle and lowly" (Matt. 11:29). He called blessed the "poor in spirit" (Matt. 5:3); He sent the tax collector away justified for his humility (Luke 18:13–14). Whoever does not accept this and does not know it is undoubtedly proud.”

“Piety is profitable for knowing truths. God gives His gifts upon every creature: but the knowledge of truth He gives only to those who act piously. How could one attain to originated things who does not attain to the origin of truth? How would one know the origin of truth who opposes the origin of truth? The Apostle says to Timothy: "If anyone teaches otherwise and does not consent to the sound words of our Lord Jesus Christ and to the doctrine which is according to piety, he is proud and knows nothing, and is sick about questions and disputes of words." It is necessary that a man assent to the doctrine which is according to piety. If you wish to be true scholars, it is necessary that you have piety.”

“Then when he says, if any man teach otherwise, he excludes the contrary assertion: first, he describes the nature of false doctrine; second, its source, at he is proud; third, its effect, at from which arise. If you wish to know whether a doctrine is erroneous, you can tell from three marks: first, it is against the doctrine of the Church; hence he says, if any man teach otherwise than I teach and the other apostles. This is the first mark: if any man preach to you a gospel, besides that which I have received, let him be anathema (Gal 1:9). For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of the intellect: you shall not add to the word that I speak to you, neither shall you take away from it (Deut 4:2); if any man shall add to these things, God shall add unto him the plagues written in this book (Apoc. 22:18). In regard to the second mark he says, and consent not to the sound words of our Lord Jesus Christ. For the Lord came to give testimony to the truth: for this was I born and for this came I into the world, that I should give testimony to the truth (John 18:37). Therefore, he was sent by the Father to be a teacher and master: give ear to him always, and he shall be a father to you (1 Macc 2:65). Consequently, anyone who does not consent to his teachings is in error: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Kgs 15:23). And he says, sound, because in Christ's sayings there is nothing corrupt, nothing false or perverse, because they are the words of divine wisdom: all my words are just; there is nothing wicked or perverse in them: they are right to those who understand, and just to those who find knowledge (Prov 8:8). As to the third mark: my son, keep the commandments of your father, and forsake not the law of your mother (Prov 6:20); hence he says, and to that doctrine, namely, of the Church, which is according to godliness. This godliness is shown in the worship of God: and the acknowledging of the truth which is according to godliness (Titus 1:1).”