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

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 all things, the

secret of the mind. 〚For it is said of God alone, "The knower of secrets and who knows all things before their coming into being."〛 And since Jesus, being God, knows the secret of the heart, he does not need to receive testimony from man, knowing what is in man. For it is not said simply to know man, but what is in man. And since he knew they were not abiding in the faith they had in his name, he did not entrust himself to them. For they had believed from signs, but not from an understanding of God. Therefore they could also quickly change their minds, being deceived by themselves or by others misleading them that the signs were not truly or not rightly done. But the one who believes in him, having his conception from God, is not easily deceived. 34 Among the many who have believed in the name of Jesus must also be placed Nicodemus, being one of the Pharisees and a ruler of the Jews. Indeed, he thought Jesus was a teacher who had God with him, but not that he was God, as his own words indicate, saying, "You have come from God as a teacher," and as if adding truth to his knowledge about the teacher, he says next: "For no one can do these signs that you work, unless God is with him." Hence the evangelist accordingly recorded his approach as happening at night, since he came at such a time in which he was likely to escape the notice of the many Pharisees of whom he was one. Or rather, which is undeniable, he came by night for this reason, because having an ignorance concerning the God to whom he was coming, he was not yet enlightened. For the sun of righteousness had not yet risen for him, the maker of the intelligible day, for which Abraham also, having conceived a desire, was prepared to see it, and having seen it, he rejoiced. The Pharisees are men pursuing the prominent order and sect in Judaism, professing a rigorous life and precision in the law and the prophets. For which reason they are generally bold and arrogant. From which they also got this name. For Phares among the Hebrews means "The one separated." Therefore, since these men also separate themselves from every nation of the Jews, as excelling in thought and life, they wish to be called from Phares. 35 "From above" sometimes means "from the things above" and "from on high," as in "He who comes from above is above all," and sometimes "again," as in "To which you wish to be enslaved again", that is, "again." But the birth from above, about which the Savior teaches, comes from the taking up of virtue and the keeping of his commandments. For he says to the disciples: "Love your enemies and pray for those who persecute you, that you may become sons of your Father who is in heaven." But even if Nicodemus answered what was said incorrectly, nevertheless what was spoken by him has something true, even if he himself did not understand it. For truly no one remaining in being a man so as to grow old in the human condition is able to receive the birth according to the spirit and from above. For just as no one remaining unjust and unbelieving can be born according to righteousness and faith, so no one remaining in human things and growing old in them is able to receive the renewing birth. Whence the teacher of truth writes to those who are eager to come to the divine birth to put off the old man with his deeds, so that having cast this off, they may put on the new "man created according to God in righteousness," which will be followed by, as one born from above, walking in newness of life. Exhorting to this birth, Jesus said to his disciples: "Unless you turn and become like children, you will not enter the kingdom of heaven." Pay attention also to the precision of this. Children do not defend themselves against those who have wronged them, not

τὸ γὰρ ἐκ πράξεων καὶ λόγων ἐπίστασθαί τινας καὶ ἀνθρώπῳ ψιλῷ δυνατόν. ἀλλ' Ἰησοῦς, οὐ ψιλὸς ἄνθρωπος ὤν, ἀλλὰ θεὸς γενόμενος ἄνθρωπος, πάντα οἶδεν, τὸ

κρυπτὸν καταλαμβάνων τοῦ νοῦ. 〚περὶ μόνου γὰρ θεοῦ λέγεται τὸ «Ὁ τῶν κρυπτῶν γνώστης καὶ εἰδὼς πάντα πρὶν γενέ «σεως αὐτῶν».〛 καὶ ἐπεὶ Ἰησοῦς, θεὸς ὤν, τῆς καρδίας τὸ κρυπτὸν ἐπίσταται, οὐ χρῄζει παρ' ἀνθρώπου μαρτυρίαν λαβεῖν, ἐπιστάμενος τί ἐστιν ἐν τῷ ἀνθρώπῳ. οὐ γὰρ εἴρηται γινώσκειν τὸν ἄνθρωπον ἁπλῶς, ἀλλὰ τί ἐστιν ἐν τῷ ἀνθρώπῳ. καὶ ἐπεὶ ἐγίνωσκεν μὴ ἐμ μένοντας αὐτοὺς ἐν ᾗ εἶχον εἰς τὸ ὄνομα αὐτοῦ πίστιν, οὐκ ἐπί στευσεν ἑαυτὸν αὐτοῖς. ἐκ σημείων γάρ, ἀλλ' οὐκ ἐκ νοήσεως τῆς περὶ θεοῦ ἐπεπιστεύκεισαν. διὸ καὶ ταχέως μεταπίπτειν ἠδύναντο ἀπατηθησόμενοι παρ' ἑαυτῶν ἢ παρ' ἑτέρων σοφιζομένων αὐτοὺς μὴ ἄρα τὰ σημεῖα οὐκ ἀληθῶς ἢ οὐκ ὀρθῶς γέγονεν. ἀλλ' οὐκ εὐεξαπάτητος ὁ πιστεύων εἰς αὐτὸν παρὰ θεοῦ διάληψιν ἔχων. 34 Ἐν τοῖς πολλοῖς τοῖς πεπιστευκόσιν εἰς τὸ ὄνομα τοῦ Ἰησοῦ τακτέον καὶ τὸν Νικόδημον, ἕνα τῶν Φαρισαίων ὄντα καὶ ἄρχοντα τῶν Ἰουδαίων ὑπάρχοντα. ἀμέλει γοῦν διδάσκαλον εἶναι Ἰησοῦν ἔχοντα θεὸν μεθ' ἑαυτοῦ, ἀλλ' οὐ θεὸν εἶναι ἐνόμιζεν, ὡς αἱ αὐτοῦ λέξεις σημαίνουσιν, εἰπόντος ὅτι «Ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος», καὶ ὥσπερ ἀλήθειαν ἐπιφέρων τῆς γνώσεως τῆς περὶ διδασκάλου ἑξῆς λέγει· «Οὐδεὶς γὰρ δύναται τὰ σημεῖα ταῦτα ποιεῖν ἃ σὺ ἐργάζῃ, «ἐὰν μὴ ᾖ ὁ θεὸς μετ' αὐτοῦ». ὅθεν τὴν πρόσοδον αὐτοῦ νυκτὸς γενομένην ἀκολούθως ἀνέγραψεν ὁ εὐαγγελιστής, προσελθόντος ἐν τοιούτῳ καιρῷ ἐν ᾧ λήσειν ἔμελλε τοὺς πολλοὺς Φαρισαίους ὧν εἷς ὑπῆρχε. μᾶλλον δ', ὅπερ ἐστὶν ἀναντίρρητον, διὰ τοῦτο νυκτὸς προσελήλυθεν, ἐπείπερ ἄγνοιαν ἔχων τὴν περὶ θεοῦ ᾧ προσήρχετο οὔπω πεφώτιστο. οὐ γὰρ ἀνατετάλκει αὐτῷ ὁ τῆς δικαιοσύνης ἥλιος, ὁ ποιητικὸς τῆς νοητῆς ἡμέρας, ἧς καὶ ὁ Ἀβραὰμ ἔρωτα λαβὼν παρεσκεύαστο πρὸς τὸ ἰδεῖν αὐτήν, καὶ θεασάμενος ἐχάρη. Φαρισαῖοι δὲ ἄνθρωποί εἰσι τὴν προύχουσαν ἐν Ἰουδαϊσμῷ τάξιν καὶ αἵρεσιν μετερχόμενοι, εὔτονον βίον ἐπαγγελλόμενοι καὶ τοῦ νόμου καὶ τῶν προφητῶν ἀκρίβειαν. διὸ καὶ ὡς ἐπίπαν θρασεῖς εἰσὶ καὶ ὑπερήφανοι. ὅθεν καὶ ταύτην ἔσχον τὴν ὀνομασίαν. Φαρὲς γὰρ παρ' Ἑβραίοις «Ὁ διῃρημένος». ἐπεὶ οὖν καὶ οὗτοι διαιροῦσιν ἑαυτοὺς ἀπὸ παντὸς ἔθνους τῶν Ἰουδαίων, ὡς ὑπερβάλλοντες φρονήσει καὶ βίῳ, ἀπὸ τοῦ Φαρὲς θέλουσι χρηματίζειν. 35 Τὸ «Ἄνωθεν» ὁτὲ μὲν «ἐκ τῶν ἄνω» καὶ «ὕψωθεν», ὡς τὸ «Ὁ «ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν», ὁτὲ δὲ τὸ «αὖθις», ὡς ἐν τῷ «Οἷς ἄνωθεν δουλεύειν θέλετε», τουτέστιν «αὖθις». γίνεται δὲ ἡ ἄνωθεν γέννησις, περὶ ἧς ὁ σωτὴρ διδάσκει, ἐξ ἀναλήψεως ἀρετῆς καὶ τηρήσεως τῶν ἐντολῶν αὐτοῦ. φησὶ γὰρ πρὸς τοὺς μαθητάς· «Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων «ὑμᾶς, ἵνα γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς». πλὴν εἰ καὶ ἐσφαλμένως ὁ Νικόδημος ἀπήντησε τοῖς εἰρημένοις, ἀλλ' οὖν ἔχει τι ἀληθὲς τὰ ὑπ' αὐτοῦ λεχθέντα, εἰ καὶ μὴ αὐτὸς ἐνενόει αὐτά. ἀληθῶς γὰρ οὐδεὶς καταμένων ἐν τῷ ἄνθρωπος εἶναι ὡς γηρᾶν ἐν τῇ ἀνθρωπίνῃ καταστάσει τὴν κατὰ πνεῦμα καὶ ἄνωθεν γέννησιν δέξασθαι δύναται. ὡς γὰρ οὐδεὶς ἄδικος καὶ ἄπιστος μένων κατὰ δικαιοσύνην καὶ πίστιν γεννηθῆναι δύναται, οὕτως οὐδεὶς καταμένων ἐν τοῖς ἀνθρωπίνοις καὶ παλαιούμενος ἐν αὐτοῖς τὴν ἀνανεοῦσαν γέννησιν οἷός τέ ἐστι λαβεῖν. ὅθεν ὁ τῆς ἀληθείας διδάσκαλος γράφει τοῖς προθυμουμένοις ἐπὶ τὴν θείαν γέννησιν ἐλθεῖν ἐκδύσασθαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ἵνα τούτου ἀποβληθέν τος ἐνδύσωνται τὸν νέον «ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν «δικαιοσύνῃ», ᾧ ἕψεται, ὡς ἄνωθεν γεννηθέντι, ἐν καινότητι ζωῆς περιπατῆσαι. ἐπὶ ταύτην τὴν γέννησιν παρορμῶν ὁ Ἰησοῦς τοῖς γνωρίμοις ἔλεγεν· «Ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ «μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν». πρόσχες καὶ τούτου τὴν ἀκρίβειαν. τὰ μὲν παιδία οὐκ ἀμύνεται τοὺς ἠδικηκότας, οὐ