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

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 such by disposition as children happen to be by age. For they are not such by reason, but those who become like them according to the command of Jesus strive to be found in this state by reason and by the best disposition. Therefore, even if Nicodemus said the preceding things with ignorance, nevertheless in his words lay something true that was unknown to him. 36 Interpreting the manner of how it is to be “born from above,” the Savior says: Since it is set forth to enter into the kingdom of God, and it is impossible to attain this not having been born of water and Spirit, it follows that being born from above is to be born of water and Spirit. And he who is made according to it is born of the Spirit, becoming holy and spiritual from it. Then, since he who enters into the kingdom of God is born not of the Spirit alone but also of water, it is fitting to hunt for something from scripture concerning the water as well. And see if perhaps it has a difference from the Spirit only in concept but not in substance. For after other things the Savior says: “He “who believes in me, as the scripture has said, out of his belly will flow rivers “of living water. Now this he said about the Spirit “which those who believed in him were to receive.” For if it is said of the Spirit that it is living water flowing out like rivers from the believer, the water will differ from the Spirit in concept only. As therefore someone is born wise from the Savior from wisdom, so also from the Spirit is he holy and spiritual; and being cleansed by the water and watered for fruitfulness, someone is born of water and Spirit. But someone else will say that water is spoken of here as the teaching that purifies the soul, which itself also contributes to being born from above. Concerning this cleansing, which comes from divine instruction, the psalmist said to

God: “You will wash me, and I shall be whiter than snow.” 〚And to the multitude of Israel Jeremiah says: “Wash your heart from wickedness, O Jerusalem, that “you may be saved. How long will the thoughts of your pains exist in you?” calling the thoughts of her pains those that are made according to wickedness, for which she is about to be punished, if she does not

wash herself by the instruction of the scriptures.〛 Then, since not only the soul is called to salvation, but also the body itself, which it uses as an instrument for its own activities, it is fitting that this also should be sanctified through what is called in the divine teaching the “washing “of regeneration,” which is also named divine baptism, no longer mere water; for it is sanctified by a certain mystical invocation. And consider of what magnitude and power it is, by attending to the initiation given by the Savior to his disciples. For he says: “Go, “make disciples of all nations, baptizing them in the name of the “Father and of the Son and of the Holy Spirit, teaching them “to observe” and what follows. For if one must first be made a disciple, having received the doctrines of the truth, then observe what he commanded them concerning the moral virtues, and so be baptized in the name of the Father and of the Son and of the Holy Spirit, how can the water received along with these things still be mere water, having partaken as much as possible of the power of the Holy Trinity and being yoked together with moral and intellectual virtue? But consider its magnitude, attending to the reason for which it is received. For if it is for the sake of entering into the kingdom of God, and this surpasses in excellence, how is the cause of entering into it not great? And the kingdom of God must be said to be the state of those who live in an orderly way according to his laws. And this will have its dwelling in its own place (I mean, in the heavens); but since here it is called the kingdom of God, but in Matthew the kingdom of the heavens, it must be said that Matthew named it from those who are ruled, or from the places where they are, but John and Luke from the ruling God; just as when we also the kingdom of the Romans

λυπεῖται ἐπὶ τῇ ἀποβολῇ τῶν ἡδέων, οὐ προσπάσχει μετὰ βεβαιότη τος τοῖς οὖσι προσηνέσι. βούλεται τοίνυν τοιούτους εἶναι ἡμᾶς ἐκ διαθέσεως οἷα τυγχάνει τὰ παιδία ἐξ ἡλικίας. ἐκεῖνα μὲν γὰρ οὐ λόγῳ ἐστὶ τοιαῦτα, οἱ δὲ ὡς ταῦτα γινόμενοι κατὰ πρόσταξιν Ἰησοῦ λόγῳ καὶ ἕξει βελτίστῃ σπεύδουσιν εὑρεθῆναι οὕτως ἔχοντες. κἂν τοίνυν ὁ Νικόδημος σὺν ἀμαθίᾳ τὰ προκείμενα εἶπεν, ἀλλ' οὖν ἐν τοῖς λόγοις αὐτοῦ κείμενόν τι ἀληθὲς ἠγνοεῖτο αὐτῷ. 36 Τὸν τρόπον τοῦ πῶς ἔστι «γεννηθῆναι ἄνωθεν» ἑρμηνεύων ὁ σωτὴρ λέγει· Ἐπεὶ πρόκειται εἰσιέναι εἰς τὴν τοῦ θεοῦ βασιλείαν, τυχεῖν δὲ τούτου ἀδύνατον μὴ γεγεννημένον ἐξ ὕδατος καὶ πνεύματος, ἀκολουθεῖ τὸ γεννηθῆναι ἄνωθεν τῷ ἐξ ὕδατος καὶ πνεύματος γεν νηθῆναι. γεννᾶται δὲ ἐκ πνεύματος ὁ κατ' αὐτὸ ποιηθείς, ἅγιος καὶ πνευματικὸς ἐξ αὐτοῦ γινόμενος. εἶτ' ἐπεὶ μὴ ἐκ μόνου τοῦ πνεύ ματος ἀλλὰ καὶ ἐξ ὕδατος γεννᾶται ὁ εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσερχόμενος, ἀκόλουθόν ἐστι καὶ περὶ τοῦ ὕδατος ἐκ τῆς γραφῆς τι θηρεῦσαι. καὶ ὅρα μὴ ἄρα ἐπινοίας μόνης ἀλλ' οὐχ ὑποστάσεως δια φορὰν ἔχει πρὸς τὸ πνεῦμα. φησὶ γὰρ μεθ' ἕτερα ὁ σωτήρ· «Ὁ «πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας «αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. τοῦτο δὲ ἔλεγε περὶ τοῦ πνεύματος «οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν». εἰ γὰρ περὶ τοῦ πνεύματος εἴρηται ὡς ὕδωρ ζῶν ποταμῶν δίκην ἐκπορευόμενον ἐκ τοῦ πιστεύοντος, ἐπινοίᾳ μόνῃ διοίσει τοῦ πνεύματος τὸ ὕδωρ. ὡς οὖν γεννᾶταί τις ἐκ τοῦ σωτῆρος σοφὸς ἐκ σοφίας, οὕτω καὶ ἐκ τοῦ πνεύματος ἅγιος καὶ πνευματικός· καὶ ἐκ τοῦ ὕδατος καθαιρόμενος καὶ πρὸς καρποφορίαν ποτιζόμενός τις γεννᾶται ἐξ ὕδατος καὶ πνεύ ματος. ἄλλος δέ τις ἐρεῖ ὕδωρ ἐνταῦθα εἰρῆσθαι τὴν καθαρεύουσαν διδασκαλίαν τὴν ψυχήν, ἥτις καὶ αὐτὴ συντελεῖ πρὸς τὸ γεννηθῆναι ἄνωθεν. περὶ τούτου τοῦ καθαρισμοῦ, γινομένου ἐκ θεϊκῆς παιδεύ σεως, ὁ ὑμνῳδὸς ἔλεγε πρὸς

τὸν θεόν· «Πλυνεῖς με καὶ ὑπὲρ χιόνα «λευκανθήσομαι». 〚καὶ πρὸς τὴν τοῦ Ἰσραὴλ πληθὺν ὁ Ἱερεμίας φησίν· «Ἀπόπλυνε ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλήμ, ἵνα «σωθῇς· ἕως πότε ὑπάρξουσιν ἐν σοὶ διαλογισμοὶ πόνων σου;» δια λογισμοὺς πόνων αὐτῆς λέγων τοὺς κατὰ κακίαν πεποιημένους, δι' οὓς κολάζεσθαι μέλλει, εἰ μὴ

πλυνεῖ ἑαυτὴν τῇ παιδεύσει τῶν γρα φῶν.〛 εἶτ' ἐπεὶ μὴ μόνη ἡ ψυχὴ ἐπὶ σωτηρίαν καλεῖται, ἀλλὰ καὶ αὐτὸ τὸ σῶμα, ᾧ ὀργάνῳ χρᾶται πρὸς τὰς ἑαυτῆς ἐνεργείας, εἰκότως καὶ τοῦτο ἁγιασθῆναι δεῖ διὰ τοῦ λεγομένου ἐν τῇ θείᾳ διδασκαλίᾳ «Λου «τροῦ παλιγγενεσίας», ὃ καὶ βάπτισμα θεῖον ὀνομάζεται, οὐκέτι μὲν ψιλὸν ὕδωρ· ἁγιάζεται γὰρ μυστικῇ τινὶ ἐπικλήσει. καὶ ὅρα γε οἵου μεγέθους καὶ δυνάμεως ἐστὶν ἐπιστήσας τῇ γενομένῃ παρὰ τοῦ σω τῆρος τοῖς μαθηταῖς αὐτοῦ μυσταγωγίᾳ. φησὶ γάρ· «Πορευθέντες «μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ «πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς «τηρεῖν» καὶ τὰ ἑξῆς. εἰ γὰρ μαθητευθῆναι δεῖ πρότερον παραλαβόντα τὰ δόγματα τῆς ἀληθείας, εἶτα τηρῆσαι ἃ ἐνετείλατο αὐτοῖς περὶ τῶν ἠθικῶν ἀρετῶν, καὶ οὕτω βαπτισθῆναι εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, πῶς ἔτι ψιλὸν εἶναι δύναται τὸ ἅμα τούτοις παραλαμβανόμενον ὕδωρ, μετεσχηκὸς ὡς οἷόν τε τῆς δυνάμεως τῆς ἁγίας τριάδος καὶ ἀρετῇ ἠθικῇ τε καὶ διανοητικῇ συνεζευγμένον; σκόπησον δὲ τὸ μέγεθος αὐτοῦ ἐπιστήσας τίνος ἕνεκεν παραλαμβάνε ται. εἰ γὰρ τοῦ εἰσελθεῖν χάριν εἰς τὴν τοῦ θεοῦ βασιλείαν, ὑπερ βάλλει δ' αὕτη τῇ ὑπεροχῇ, πῶς οὐ μέγα τὸ αἴτιον τοῦ εἰσιέναι εἰς αὐτὴν ὑπάρχει; βασιλείαν δὲ θεοῦ λεκτέον τὴν κατάστασιν τῶν κατὰ τοὺς νόμους αὐτοῦ τεταγμένως βιούντων. αὕτη δὲ καὶ ἐν οἰκείῳ χώρῳ (φημὶ δὲ τῷ ἐν τοῖς οὐρανοῖς) τὴν μονὴν ἕξει· ἀλλ' ἐπεὶ ἐν ταῦθα μὲν βασιλεία θεοῦ, παρὰ δὲ Ματθαίῳ βασιλεία οὐρανῶν προσ ηγόρευται, λεκτέον Ματθαῖον μὲν ἀπὸ τῶν βασιλευομένων, ἢ τῶν τόπων ἐν οἷς εἰσὶν οὗτοι, τὸν δὲ Ἰωάννην καὶ Λουκᾶν ἀπὸ τοῦ βα σιλεύοντος θεοῦ ὠνομακέναι· ὡς ὅταν καὶ ἡμεῖς βασιλείαν Ῥωμαίων