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the Son is said to be from the Father either on account of his incarnate presence, or because the Father, having the Son in himself, did not hide him, but caused him to shine forth from his own nature as "radiance" from light; for the Son has gone forth into his own existence, even though he is in him by nature. 105 {3Jο 3, 34}3As the source of the Spirit, he gives it. He speaks of the energy of the Spirit, which men receive by measure; for he himself has it all completely. the Son has the whole Spirit essentially, not partially as a creature. Therefore he himself also gives it, but the saints through supplication cause Christ to supply the Spirit through them. 106 {3Jο 3, 35}3Even if the Father loves "the world," yet not as he loves the Son, whom he loves exceedingly on account of his natural generation as his own Word and wisdom and sanctification. 107 {3Jο 3, 35}3This is fulfilled then, when at the time of the second coming "every knee" bows to him, when they have cast off the wickedness which they have.Here he calls the power "hand," which the Son has by nature and not by participation, since all good is essentially in the Father and the Son is understood as power. and as man he also receives the authority which he had even before the incarnation. 108 {3Jο 3, 36}3The wrath of God is to be in everlasting torments, which is more grievous than any death. 110 {3Jο 4, 1}3Although he knows all things as God, yet this too is part of the divine economy: to do something at the proper time and to seem to learn then, when there is need. 111 {3Jο 4, 3}3Whatever things their subjects do with the consent of their leaders, who see and do not oppose or prevent them, the leaders are said to do; for having first said that Jesus "was baptizing," here he says that Jesus himself was not baptizing, attributing the action of the disciples to him in power, even if he did not perform the baptism in act. And what is said is fitting concerning clergy sent by bishops to synods or with synodical letters or having certain other things. Since the disciples of Eutyches who were caught concerning torpor were, after the second synod in Ephesus, again speaking some perverse doctrines of Eutyches, Eutyches is reasonably anathematized, even if he himself was not found to have said any such thing, as he heard his disciples speaking things that were not right and was silent; for the things spoken or done by the disciples fall back upon the person of the teacher. Thus Eli was blamed for tolerating his sons when they transgressed, as if he himself had sinned. 112 {3Jο 4, 4}3He went there, so that before the passion he might benefit the nations through the evangelical preaching. 113 {3Jο 4,

4-6}3The Samaritans were neighbors of the Jews. Therefore they also drank from the well of Jacob. Samaritans, being by race of the nation of the Medes and Persians, claimed Jacob for themselves. 115 {3Jο 4, 6}3Since "the Word" became "flesh," consequently he was weary from the strenuous journey that took place at midday. and midday is the luminous time of the epiphany; for he had a body like ours and composed of the same things as ours, except only for the intercourse of a man. Therefore he was subject not only to weariness, but also to thirst and wounds, since he allowed the body to remain within the natural limits of humanity, so that he might not seem to be a phantom. As one being, Christ with his own flesh makes the passions of humanity his own, although as God he remained without passion. 116 {3Jο 4, 7}3He asks the Samaritan woman, the shadow of the law, so that he might give her the "living water," just as he also asks faith from everyone, so that he might bestow things beyond reason. Through this he teaches to despise the Jewish things, showing that "what enters the mouth does not defile a man." 117 {3Jο 4, 9}3How did she know that he is a Jew? She knew either from his appearance or from his speech. 118 {3Jο 4, 9}3Since the law said, "do not touch what is unclean," they did not dare to touch even the flesh of foreigners, thinking they were defiled by this. 119 {3Jο 4, 10}3A drink of immortality are the oracles of the Lord, the life-giving gift of the Spirit, through which men come to life again. 121 {3Jο 4, 10}3The gift of God is the coming of the Word among men, which happened by the grace of the Father, which gives drink

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λέγεται ὁ υἱὸς ἀπὸ τοῦ πατρὸς ἢ διὰ τὴν ἔνσαρκον παρουσίαν ἢ ὅτι ὁ πατὴρ ἔχων ἐν ἑαυτῷ τὸν υἱὸν οὐκ ἔκρυψεν, ἀλλ' ἐξέλαμψεν αὐτὸν ἐκ τῆς ἰδίας φύσεως ὡς ἐκ φωτὸς «ἀπαύγασμα»· ἐξελήλυθε γὰρ ὁ υἱὸς εἰς ἰδίαν ὕπαρξιν, εἰ καὶ ἐν αὐτῷ κατὰ φύσιν ἐστίν. 105 {3Jο 3, 34}3Ὡς πηγὴ ὢν τοῦ πνεύματος δίδωσιν αὐτό. τὴν ἐνέργειαν λέγει τοῦ πνεύ ματος, ἣν οἱ ἄνθρωποι μέτρῳ λαμβάνουσιν· αὐτὸς γὰρ ὁλόκληρον ἔχει πᾶσαν. ὅλον ἔχει τὸ πνεῦμα ὁ υἱὸς οὐσιωδῶς οὐ μὴν ἐκ μέρους ὡς κτίσμα. διὸ καὶ αὐτὸς αὐτὸ δίδωσιν, οἱ δὲ ἅγιοι διὰ ἱκεσίας ποιοῦσι τὸν Χριστὸν δι' αὐτῶν ἐπιχορηγῆσαι τὸ πνεῦμα. 106 {3Jο 3, 35}3Εἰ καὶ ἀγαπᾷ «τὸν κόσμον» ὁ πατήρ, ἀλλ' οὐχ ὡς τὸν υἱόν, ὃν ὑπερ βαλλόντως ἀγαπᾷ διὰ τὴν φυσικὴν γέννησιν ὡς ἴδιον λόγον καὶ σοφίαν καὶ ἁγιασμόν. 107 {3Jο 3, 35}3Τότε πληροῦται τοῦτο, ὅτε κατὰ τὸν τῆς δευτέρας παρουσίας καιρὸν «πᾶν γόνυ» αὐτῷ κάμπτει ἀποβαλόντων ἣν ἔχουσι κακίαν.χεῖρα ὧδε τὴν δύναμιν καλεῖ, ἣν ἔχει ὁ υἱὸς φυσικῶς καὶ οὐ μεταληπτῶς ὡς τοῦ ἀγαθοῦ παντὸς οὐσιωδῶς ὄντος ἐν πατρὶ καὶ ἐν δυνάμει νοουμένου τοῦ υἱοῦ. λαμβάνει δὲ καὶ ὡς ἄνθρωπος ἣν εἶχεν ἐξουσίαν καὶ πρὸ τῆς σαρκώσεως. 108 {3Jο 3, 36}3Ὀργὴ θεοῦ τὸ ἐν βασάνοις εἶναι διηνεκέσιν, ὅπερ ἐστὶ παντὸς θανάτου χαλεπώτερον. 110 {3Jο 4, 1}3Εἰ καὶ οἶδε πάντα ὡς θεός, ἀλλὰ καὶ τοῦτο θεοπρεποῦς οἰκονομίας τὸ κατὰ καιρὸν ποιεῖν τι καὶ τότε δοκεῖν μανθάνειν, ὅτε χρεία ἐστίν. 111 {3Jο 4, 3}3Ὅσα κατὰ συναίνεσιν τῶν ἡγουμένων ποιοῦσιν οἱ ὑπήκοοι αὐτῶν ὁρώντων καὶ μὴ ἀντιλεγόντων ἢ κωλυόντων, οἱ ἡγούμενοι λέγονται ποιεῖν· πρῶτον γὰρ εἰπὼν ὅτι Ἰησοῦς «ἐβάπτιζεν», ὧδε λέγει, ὅτι αὐτὸς ὁ Ἰησοῦς οὐκ ἐβάπ-τιζεν, τὴν τῶν μαθητῶν πρᾶξιν αὐτῷ προσνέμων δυνάμει, εἰ καὶ μὴ ἐνεργείᾳ ἐποίει τὸ βάπτισμα. ἁρμόζει δὲ τὰ λεγόμενα περὶ τῶν ἀποστελλομένων κληρικῶν παρὰ ἐπισκόπων εἰς συνόδους ἢ συνοδικὰς ἐπιστολὰς ἢ ἑτεροῖά τινα ἐχόντων. ἐπειδὴ οἱ μαθηταὶ Εὐτυχοῦς οἳ περὶ καρώσεως ἐφωράθησαν μετὰ τὴν ἐν Ἐφέσῳ δευτέραν σύνοδον πάλιν τι διεστραμμένα δόγματα λαλοῦντες Εὐτυχοῦς, εὐλόγως Εὐτυχὴς ἀναθεματίζεται, κἂν αὐτὸς οὐδὲν ἐφάνη τοιοῦτον λαλήσας ὡς ἀκούων τῶν αὐτοῦ μαθητῶν λαλούντων τὰ μὴ ὀρθὰ καὶ σιωπῶν· τὰ γὰρ ἐκ τῶν μαθητῶν λαλούμενα ἢ γινόμενα εἰς τὸ τοῦ διδασκάλου πρόσωπον ἀνατρέχει. οὕτως ὁ Ἠλὶ ἐμέμφθη ἀνεχόμενος τῶν ἑαυτοῦ υἱῶν πταιόντων ὡς ἁμαρτήσας. 112 {3Jο 4, 4}3Ἦλθεν ἐκεῖ, ἵνα πρὸ τοῦ πάθους ὠφελήσῃ τὰ ἔθνη διὰ τοῦ εὐαγγελικοῦ κηρύγματος. 113 {3Jο 4,

4-6}3Ὅμοροι ἦσαν τῶν Ἰουδαίων οἱ Σαμαρεῖται. διὸ καὶ ἀπὸ τῆς πηγῆς ἔπινον τοῦ Ἰακώβ. Σαμαρεῖται ἐκ γένους ὄντες τοῦ Μήδων καὶ Περσῶν ἔθνους ἐπεφήμιζον ἑαυτοὺς τοῦ Ἰακώβ. 115 {3Jο 4, 6}3Ἐπειδὴ «ὁ λόγος» γέγονε «σάρξ», ἀκολούθως κεκοπίακεν ἐκ τῆς συντόνου ὁδοιπορίας τῆς ἐν μεσημβρίᾳ γεγονυίας. μεσημβρία δ' ἐστὶν ὁ φωτεινὸς τῆς ἐπιφανείας καιρός· εἶχε γὰρ σῶμα ὡς τὸ ἡμῶν καὶ συστὰν ἐξ ὧν καὶ τὰ ἡμῶν δίχα μόνης ἀνδρὸς ὁμιλίας. διὸ οὐ μόνον κόποις, ἀλλὰ καὶ δίψῃ καὶ τρώσεσιν ὑπέκειτο, ἐπείπερ εἴασεν τὸ σῶμα μεῖναι ἐν τοῖς φυσικοῖς ὅροις τῆς ἀνθρω πότητος, ἵνα μὴ δόξῃ φάντασμα εἴναι. ὡς εἷς ὢν ὁ Χριστὸς μετὰ τῆς ἰδίας σαρκὸς οἰκειοποιεῖται τὰ τῆς ἀνθρωπότητος πάθη καίπερ μείνας ὡς θεὸς ἀπαθής. 116 {3Jο 4, 7}3Τὴν Σαμαρεῖτιν αἰτεῖ, τὴν τοῦ νόμου σκιάν, ἵνα δῷ αὐτῇ τὸ «ὕδωρ ζῶν» ὡς καὶ παρὰ παντὸς αἰτεῖ πίστιν, ἵνα χαρίσηται τὰ ὑπὲρ λόγον. διὰ τούτου διδάσκει καταφρονεῖν τῶν Ἰουδαϊκῶν δεικνύς, ὅτι «τὸ εἰσερχόμενον εἰς τὸ στόμα οὐ κοινοῖ τὸν ἄνθρωπον». 117 {3Jο 4, 9}3Πόθεν ἐνόησεν, ὅτι Ἰουδαῖός ἐστιν; ἢ ἀπὸ τοῦ σχήματος ἢ ἀπὸ τῆς λαλιᾶς ἐνόησεν. 118 {3Jο 4, 9}3Τοῦ νόμου εἰρηκότος «ἀκαθάρτου μὴ ἅψησθε» οὐδὲ τῆς σαρκὸς τῶν ἀλλο γενῶν ἐτόλμων ἅψασθαι νομίζοντες ἐκ τούτου μολύνεσθαι. 119 {3Jο 4, 10}3Ποτὸν ἀθανασίας τὰ τοῦ κυρίου λόγια, ἡ ζωοποιὸς τοῦ πνεύματος δόσις, δι' ἧς ἀναζῶσιν οἱ ἄνθρωποι. 121 {3Jο 4, 10}3∆ωρεὰ θεοῦ ἡ εἰς ἀνθρώπους ἐπιδημία τοῦ λόγου χάριτι πατρὸς γεγονυῖα, ἥτις ποτίζει