Fragments on the Gospel of John (in the catenae) 1 Positing him as the Creator of all things, he predicates the name of the Word of him. For since, in

 but by the good pleasure of God, he willed that creation should exist. This wisdom, therefore, willed to assume a creative relation to the things that

 again overtakes the light. And that I might change the theorem to something clearer, the light is the truth but when falsehood and all deceit, that i

 but having come to him with scientific proof and articulated understanding, they believe in him and call upon him. Whence Jesus, after the great progr

 But First must be understood instead of Before. However, what he says is something like this: Jesus, being before me and prior to me, came behind

 it is accomplished by choice, then that which is from God comes to pass, and this is the giving of grace for grace from God. 12 But the law was given

 he sees by applying his own mind, just as we are said to see visible things by a glance of the eyes. But God is also seen by those to whom He judges t

 and hiding his power for proceeding toward the dispensation. Since, therefore, it is not possible for any human to show a demonstration of the manner

 a more solid body. But if this were so, the opening of the heavens would not <have> come under sight, for neither is the Holy Spirit which descended f

 he says confidently, from Nazareth is indeed the one who was found and truly he is good. To whom Philip said: “Come and see” the found Jesus, wishing

 having been cast upon it, it seemed to be thought that all things came from water〛. 30 They believed is said instead of They were confirmed. For h

 For to know certain people from their actions and words is possible even for a mere man. But Jesus, not being a mere man, but God become man, knows al

 is grieved at the loss of pleasant things, does not cling with steadfastness to the agreeable things that are present. He wants us, therefore, to be s

 saying we may signify it through the ones being ruled, declaring it either from the place † when of the earth [of him] or of the inhabited world we an

 of wild beasts, having disbelieved God, who promised them the land, thus will they be saved by gazing at the uplifted serpent because of God who comma

 that the one who has done evil should depart from evil † but look to the good and that the one who professes to rejoice in the truth should at some t

 of the only sower of good things. He is none other than Jesus, of whom you have said you baptize, who has been testified to by me, to whom you say all

 by the prophets, in the last «of the days has spoken to us, who live during the visitation

 John. He came for a witness, to bear witness «of the Light».〛 For if the prophets before John also spoke from the earth, how do they bear witness conc

 to come to a woman. 53 But perhaps someone might inquire into the reason why Jews do not associate with Samaritans, which it is possible to find in th

 it must be said, from which Jacob along with his sons was drinking spiritually, and from it were drinking also

 and being lovers of the word, they considered that it was then the time for food and supposed that perhaps just as to Daniel in Babylon by the command

 human nature is not able. But since such a discourse does not come to men bare of matter and bodily examples, for this reason Jesus spits on the groun

 For since there are differences of signs, so that, as the apostle says, both the one in the law and the lawless one, whom the lord consumes with the b

 God, being asked for things by sinners on the basis of works, does not listen. 71 Jesus heard that they had cast him out, and having found him, he sai

 of the sensible it is no longer possible to hear about the bodily... when “Jesus answered and said to her: If you knew the gift of God and who it is

 Aenon, near Salem. Aenon is interpreted as Eye of torment and Salem He who is ascending. Therefore, those who receive the second ransom are now mo

 Jesus to the one who had died. For your sakes, he says, I am glad, those of you believing from learning that he died when I was not with him, and so t

 waits at home to receive him, as one capable of his visit. And she would not have gone out of her own house, unless she had heard her sister saying: “

 outcome is uncertain. But for an allegorical interpretation, it must be said that 〚Jesus formerly walked openly among the Jews through the prophets, b

 to everyone who has will more be given, and he will have an abundance so from the one who has not, even what he thinks he has will be taken away from

 able to believe 〚because their eyes had been blinded by the evil one〛 it was not impossible for them to believe by approaching Jesus 〚and saying: Son

 the sun, the light that does not set and is without evening, having come to the world and through wonders both befitting God and beyond reason having

 you see that I have.”〛 And concerning how it is said to him, “Do not be unbelieving, but believing,” and concerning the name of Thomas, such things mi

 emphatic. For one who proclaims great doctrines, according to the meaning, as is fitting, utters them with a great voice. 116 And has become should

 named it from the reigning God. For indeed among us in common usage, his kingdom is sometimes signified from the one who reigns, and sometimes from th

 and the mere sight of the one envied casts no small spark into the envious.] 130 [For this reason he would have mingled with us .... and becoming for

 risen from the dead. We acknowledge him as head according to the prefiguration of his resurrection, of whom we are members in part and a body through

but by the good pleasure of God, he willed that creation should exist. This wisdom, therefore, willed to assume a creative relation to the things that were to be, and this is what is signified by her being created as the beginning of the ways of God, by which ways he passes through, ordering substances, providing, doing good, bestowing grace in this created wisdom. They say therefore that the Word is the beginning, not being other than her in substance but in concept and relation, so that it might be the same existence which the scriptures now call according to substance, in which on the one hand wisdom is proper to God, and on the other, has inclined, so to speak, toward created things as the creative Word. But not only here is the Son of God called the Word; it is possible to cite sayings not only from the New but also from the Old Testament: “For by the word of the Lord the heavens were made firm.” And, “He sent his word and healed them.” And Luke says: “Just as they were handed down to us by those who from the beginning were eyewitnesses and became servants of the word.” 2 That which was made in him, that is, in the Word, was life; so that just as God brought all things into existence, so also the things that are naturally able to live might be made alive by participation in him. Wherefore it is also fittingly said, “And the life was the light of men.” For one must not pay attention to those who from this text have thought the Word to be created. For that which has come into being is not itself life; what did not come to him from without, for in him was life made. For created things were not able to possess him in this way, being life in substance as he is with the Father. For it is said to God: “With you is the fountain of life.” And this life is with the Father, not giving life to him; for the Father does not live by participation in life, but being life, God begets life, as also being wise he begets wisdom and being powerful he begets power. This life, wishing to benefit rational beings, took up a relation to them, so that they might live by receiving it by way of participation; and this must be said not only concerning their common life, but also concerning the life according to virtue, by which it happens that they live well. This, at any rate, is presented also from the text itself; for it says: “And the life was the light of men.” But that this is the case here can also be confirmed from another source. The Son of God and Word, being God the Word, is with God, as has just been said, and he comes to be toward men, as they are able to receive his presence. For it is said: “The word of the Lord came to Hosea,” and “The word of the Lord came to Jeremiah,” and in general: “He called them gods to whom the word of God came.” As, therefore, the Word is with God, and comes to be toward created beings, so being life he is with the Father, giving life to those he visits, there coming to be in him a life-giving relation harmonious with the things being given life. But since, in addition to giving life, it also imparts knowledge of the truth, illuminating the mind of those who receive it, it is also called the light of men. And being the light of men, it is clear that it also illuminates the transcendent rational beings. For if it is the light of the lesser rational beings, much more is it of the higher. 3 The light spoken of in theology is destructive of all existing darkness and ignorance and evil. Wherefore, shining in such darkness, it is not overcome by it. For this light, being the wisdom and righteousness of God, insofar as it is wisdom, it dissolves the ignorance of the mind, and insofar as it is righteousness, it directs the steps of the soul, and this is its shining in the darkness, not being hindered from sending forth its own rays to the person being illuminated; wherefore it is not overcome by the darkness, which is dissolved and vanishes at its presence. For it does not overcome it by subsisting and being active, but by being dissolved and no longer existing. For example, Paul, when he was ignorant of Christ, persecuted him, being incited to this by his present ignorance, which we said is darkness; but when the light persecuted by it shone forth its own rays, the darkness was dissolved, and in this way it has been able to overcome the light persecuted by it. Likewise also the thief who repented on the cross, being maimed by the aforementioned darkness, was persecuting the light; but the darkness in the thief was dissolved, and thus

ἀλλ' εὐδοκία θεοῦ γενόμενος τὰ κτίσματα ὑπάρ ξαι ἠβουλήθη. ἠθέλησεν οὖν ἀναλαβεῖν αὕτη ἡ σοφία σχέσιν δημιουρ γικὴν πρὸς τὰ ἐσόμενα καὶ τοῦτό ἐστι τὸ δηλούμενον διὰ τοῦ ἐκτίσθαι αὐτὴν ἀρχὴν ὁδῶν τοῦ θεοῦ, καθ' ἃς ὁδοὺς διαπορεύεται οὐσιῶν διακοσμῶν προνοούμενος, εὐεργετῶν, χαριζόμενος ἐν ταύτῃ τῇ σοφίᾳ κτισθείσῃ. ἀρχὴν <οὖν> εἶναι τὸν λόγον φασὶν οὐχ ἕτερον ὄντα αὐτῆς κατ' οὐσίαν ἀλλ' ἐπινοίᾳ καὶ σχέσει, ἵν' ᾖ <ἡ> αὐτὴ ὕπαρξις ἣν νῦν καλοῦσιν κατ' οὐσίαν αἱ γραφαί, ᾗ μὲν ᾠκείωται τῷ θεῷ σοφία, ᾗ δὲ νένευκεν, ἵν' οὕτως εἴπω, πρὸς τὰ δημιουργήματα ὁ δη μιουργικὸς λόγος. οὐκ ἐνταῦθα δὲ μόνον ὁ τοῦ θεοῦ υἱὸς λόγος εἴρηται· ἔστι δὲ παραθέσθαι ῥητὰ οὐκ ἐκ τῆς καινῆς μόνον ἀλλὰ καὶ ἐκ τῆς παλαιᾶς· «Τῷ λόγῳ γὰρ κυρίου οὐρανοὶ ἐστερεώθησαν». καὶ τὸ «Ἀπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούς». καὶ ὁ Λουκᾶς φησιν· «Καθὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ «ὑπηρέται γενόμενοι τοῦ λόγου». 2 Ὃ γέγονεν ἐν αὐτῷ , δηλονότι τῷ λόγῳ, ζωὴ ἦν · ἵν' ὥσπερ θεὸς εἰς ὕπαρξιν ἤγαγεν τὰ πάντα, οὕτω καὶ ζωοποιηθῇ τὰ πεφυκότα ζῆν μετουσίᾳ αὐτοῦ. διὸ καὶ ἁρμοδίως εἴρηται τὸ «Καὶ ἡ «ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων». οὐ γὰρ προσεκτέον τοῖς ἐκ τῆς λέξεως ταύτης γενητὸν εἶναι τὸν λόγον νομίσασι. τὸ γὰρ γενό μενον οὐκ αὐτό ἐστι ζωή· ὃ οὐκ ἔξωθεν αὐτῷ ἐπῆλθεν, ἐν αὐτῷ γὰρ γέγονεν ἡ ζωή. οὐ γὰρ οἷοί τε ἦσαν οἱ γενητοὶ οὕτως αὐτὸν ἔχειν τυγχάνοντα κατ' οὐσίαν ζωὴν ὡς ἔστι παρὰ τῷ πατρί. εἴρηται γὰρ πρὸς τὸν θεόν· «Παρὰ σοὶ πηγὴ ζωῆς». καὶ ἔστιν ἡ ζωὴ αὕτη παρὰ τῷ πατρὶ οὐ ζωοποιοῦσα αὐτόν· οὐ γὰρ μετουσίᾳ ζωῆς ὁ πατὴρ ζῇ, ἀλλὰ ζωὴ θεὸς ὢν γεννᾷ ζωήν, ὡς καὶ σοφὸς σοφίαν καὶ δυνατὸς δύναμιν. αὕτη ἡ ζωὴ τὰ λογικὰ ὠφελῆσαι βουλομένη σχέσιν τὴν πρὸς αὐτὰ ἀνεδέξατο, ἐπὶ τὸ ζὴν αὐτὰ προσλαβόντα αὐτὴν μετουσίας τρόπῳ· καὶ οὐ περὶ μόνου γε τοῦ κοινοῦ ζῆν αὐτῶν τοῦτο λεκτέον· ἀλλὰ γὰρ καὶ τοῦ κατ' ἀρετὴν καθ' ὃ συμβαίνει εὖ ζῆν. τοῦτο γοῦν παρίσταται καὶ ἐξ αὐτῆς τῆς λέξεως· φησὶ γάρ· «Καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων». ὅτι δὲ ἐνταῦθ' οὕτως ἔχει καὶ ἐξ ἑτέρου ἔστι πιστώσασθαι. ὁ τοῦ θεοῦ υἱὸς καὶ λόγος, θεὸς ὢν λόγος, ἐστὶ πρὸς τὸν θεόν, ὡς ἀρτίως εἴρηται, γινόμενος καὶ πρὸς τοὺς ἀνθρώπους, ὡς οἷοί τε εἰσὶν χωρεῖν αὐτοῦ τὴν παρ ουσίαν. εἴρηται γάρ· «Λόγος κυρίου ἐγενήθη πρὸς Ὠσηέ», καὶ «Ἐγένετο λόγος κυρίου πρὸς Ἱερεμίαν», καὶ καθόλου· «Ἐκείνους»θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο». ὡς οὖν λόγος μὲν πρὸς τὸν θεόν ἐστι, γίνεται δὲ πρὸς τοὺς γενητούς, οὕτως ζωὴ τυγχάνων ἐστὶ παρὰ τῷ πατρί, ζωοποιῶν πρὸς οὓς ἐπιφοιτᾷ, γινο μένης ἐν αὐτῷ ζωοποιητικῆς σχέσεως ἁρμονίως ἐχούσης πρὸς τὰ ζωοποιούμενα. ἀλλ' ἐπεὶ πρὸς τῷ ζωοποιῆσαι καὶ γνῶσιν ἀληθείας ἐμποιεῖ, φωτίζουσα τὸν νοῦν τῶν παραδεχομένων αὐτήν, καὶ φῶς ἀνθρώπων ὀνομάζεται. ἀνθρώπων δὲ φῶς οὖσα δῆλον ὅτι καὶ τὰ ὑπερβεβηκότα λογικὰ φωτίζει. εἰ γὰρ τῶν ἐλαττόνων λογικῶν φῶς ἐστι, πολλῷ μᾶλλον τῶν ὑπεραναβεβηκότων. 3 Τὸ θεολογούμενον φῶς λυτικόν ἐστι πάσης σκοτίας καὶ ἀγνοίας καὶ κακίας ὑφισταμένης. διὸ ἐν τῇ τοιαύτῃ σκοτίᾳ φαῖνον οὐ κατα λαμβάνεται ὑπ' αὐτῆς. ὂν γὰρ τοῦτο τὸ φῶς σοφία καὶ δικαιοσύνη θεοῦ, ᾗ μὲν σοφία ἐστὶ λύει τὴν τοῦ νοῦ ἄγνοιαν, ᾗ δὲ δικαιοσύνη τὰ διαβήματα τῆς ψυχῆς κατευθύνει, καὶ τοῦτό ἐστι τὸ ἐν τῇ σκοτίᾳ φαίνειν αὐτὸ οὐ κωλυόμενον ἐκπέμπειν τὰς οἰκείας αὐγὰς τῷ φωτι ζομένῳ ἀνθρώπῳ· διὸ οὐ καταλαμβάνεται ὑπὸ τῆς σκοτίας, λυο μένης καὶ ἀφανιζομένης τῇ παρουσίᾳ αὐτοῦ. οὐ γὰρ ὑφεστῶσα καὶ ἐνεργοῦσα οὐ καταλαμβάνει αὐτό, ἀλλὰ λυομένη καὶ μηκέτι οὖσα. οἷον ὁ Παῦλος ὅτε ἠγνόει τὸν χριστὸν ἐδίωκεν αὐτόν, παρορμώμενος πρὸς τοῦτο ἐκ τῆς προσούσης ἀγνοίας, ἣν εἴπομεν εἶναι σκοτίαν· ἀλλὰ τοῦ διωκομένου φωτὸς ὑπ' αὐτῆς ἐκλάμψαντος τὰς οἰκείας αὐγὰς λέλυται ἡ σκοτία, καὶ ταύτῃ καταλαβεῖν αὖ δεδύνηται τὸ διω κόμενον ὑπ' αὐτῆς φῶς. ὡσαύτως καὶ ὁ μετανοήσας ἐπὶ τῷ σταυρῷ λῃστής, πεπηρωμένος τῇ προειρημένῃ σκοτίᾳ ἐδίωκε τὸ φῶς· ἀλλ' ἡ ἐν τῷ λῃστῇ σκοτία λέλυται, καὶ οὕτως