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

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 announce it. 37 These words declare such a thought. The Holy Spirit comes only upon 37 the worthy, being

far from the wicked. not in a spatial sense 〚must one hear of far and near〛, but as it is possible to understand these things concerning incorporeal beings. 〚For such utterances, also written often concerning God the Father, do not signify spatial distances〛. Since, therefore, the Spirit, being alienated from the wicked, fills those who have faith and virtue, it is fittingly said: “The Spirit blows where it wishes.” And this also signifies that the Spirit is a substance. For it is not, as some think, an energy of God, not having, according to them,

the property of existence. 〚And the Apostle, too, having enumerated the gifts of the Spirit, immediately added: “But all these are activated by one and the same Spirit, “distributing to each one individually as he wills.” But if it wills and activates and distributes, it is then an active substance, and not an energy. But also the phrase, “For it has seemed good to the Holy Spirit and to us,” said in the Acts, is not far from willing and wishing. In addition to these, his words are also recorded in the divine scriptures, and especially in the Acts of the Apostles: “For while they were fasting and ministering to the Lord, the Holy Spirit said: Set apart for me both Paul and Barnabas for the work to which I have called them.” And again in the same book: “A certain prophet, Agabus by name, says: Thus says the Holy Spirit: The man whose belt this is they will bind in this way” and what follows.〛 However, even if the Spirit blows where it wishes, Nicodemus, not having it in himself, because he had not believed in Jesus as he ought, hearing only its voice, does not know where it goes and from where it comes. But only he hears its voice who encounters the scriptures of the spirit without understanding them; since everyone who pays attention to the reading and searches the scriptures, in understanding them, knows from where the way of the spirit comes and where it ends, which it travels through the instruction of the divine oracles. For one who knows the reason for which the teaching of the spirit has been given to men, knows from where it comes; but also having contemplated for what purpose and to what end it has been given, he knows where it goes and rests. 38 It is indeed worthwhile to inquire how the Savior said he had spoken earthly things, concerning the kingdom of God and the

birth from above, and concerning the Holy Spirit 〚and having taught about being born of it〛. For none of these things is earthly, but each is heavenly. But it might be said to this that Jesus did not say: If I have told you earthy things, but “The earthly things”; saying earthly things which can both exist for and be understood by men who are still living on earth. For they are not earthly according to their own nature, but being heavenly things, they have been given by the gift of God to men.

〚But that the things given to men on earth are from above and heavenly, James writes: “Every good gift and every perfect gift is from above, coming down from the Father of lights.” And he said this, having learned it from the Savior who had said: “The Father will give good things from heaven to those who ask him.”〛

Then, since of the things supplied by God, some can be comprehended by those who know in part, but others by those who have reached perfection in the age to come, when that which is in part will be done away with when that which is perfect has come, it is very fittingly said: “How, if I tell you heavenly things, will you believe”? Because <he> who does not believe in part will not believe in the perfect things either. 39 But the matter of the serpent was commanded by God, so that those led by Moses might know that just as they were being destroyed by the venomous

λέγοντες αὐτὴν διὰ τῶν βασιλευομένων σημαίνωμεν, δηλοῦντες αὐτὴν ἢ ἀπὸ τοῦ τόπου † ὅταν τῆς γῆς [αὐτοῦ] ἢ τῆς οἰκουμένης αὐτὴν ἀπαγγείλωμεν. 37 ∆ηλοῦσιν αἱ λέξεις αὗται νόησιν τοιάνδε. τὸ ἅγιον πνεῦμα μόνοις 37 σπουδαίοις ἐπιφοιτᾷ, τῶν

φαύλων μακρὰν ὑπάρχον. οὐ τοπικῶς 〚δὲ τοῦ μακρὰν καὶ τοῦ ἐγγὺς ἀκούειν δεῖ〛, ἀλλ' ὡς ἐνδέχεται περὶ ἀσω μάτων αὐτὰ νοεῖν. 〚αἱ γὰρ τοιαῦται φωναί, καὶ περὶ θεοῦ πατρὸς πολλάκις ἀναγραφεῖσαι, οὐ τοπικὰς σημαίνουσι διαστάσεις〛. ἐπεὶ οὖν τῶν φαύλων ἀπαλλοτριούμενον τὸ πνεῦμα πληροῖ τοὺς πίστιν καὶ ἀρετὴν ἔχοντας, εἰκότως εἴρηται· «Τὸ πνεῦμα ὅπου θέλει πνεῖ». σημαίνει δὲ τοῦτο καὶ οὐσίαν εἶναι τὸ πνεῦμα. οὐ γάρ, ὥς τινες οἴονται, ἐνέργειά ἐστι θεοῦ, οὐκ ἔχον κατ' αὐτοὺς

ὑπάρξεως ἰδιότητα. 〚καὶ ὁ ἀπόστολος δέ, ἀπαριθμησάμενος τὰ τοῦ πνεύματος χαρίσματα, ἐπήνεγκεν εὐθέως· «Ταῦτα δὲ ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, «διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.» εἰ δὲ θέλει καὶ ἐνεργεῖ καὶ διαιρεῖ, οὐσία γοῦν ἐστὶν ἐνεργητική, ἀλλ' οὐκ ἐνέργεια. ἀλλὰ καὶ τὸ «Ἔδοξε δὲ τῷ ἁγίῳ πνεύματι καὶ ἡμῖν» ἐν ταῖς Πράξεσιν εἰρη μένον, οὐ μακράν ἐστι τοῦ θέλειν καὶ βούλεσθαι. πρὸς τούτοις καὶ λόγοι αὐτοῦ φέρονται ἐν ταῖς θείαις γραφαῖς, καὶ μάλιστα ἐν ταῖς τῶν Ἀποστόλων Πράξεσιν· «Νηστευόντων γὰρ αὐτῶν καὶ λειτουρ «γούντων τῷ κυρίῳ, εἶπεν τὸ πνεῦμα τὸ ἅγιον· Ἀφορίσατέ μοι τόν «τε Παῦλον καὶ τὸν Βαρνάβαν εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς». καὶ ἔτι ἐν τῷ αὐτῷ βιβλίῳ· «Προφήτης τις, Ἄγαβος ὄνομα αὐτῷ, φησί· Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον· Τὸν ἄνδρα οὗ ἐστὶν ἡ

ζώνη «αὕτη οὕτω δήσουσι» καὶ τὰ ἑξῆς.〛 πλὴν εἰ καὶ τὸ πνεῦμα ὅπου θέλει πνεῖ, ὁ Νικόδημος οὐκ ἔχων αὐτὸ ἐν ἑαυτῷ, τῷ μὴ πεπιστευ κέναι ὡς δεῖ τῷ Ἰησοῦ, μόνην τὴν φωνὴν αὐτοῦ ἀκούων, οὐκ οἶδεν ποῦ ὑπάγει καὶ πόθεν ἔρχεται. μόνον δὲ τῆς φωνῆς αὐτοῦ ἀκούει ὁ ἐντυγχάνων ταῖς τοῦ πνεύματος γραφαῖς μετὰ τοῦ μὴ νοεῖν αὐτάς· παντὸς τοῦ προσέχοντος τῇ ἀναγνώσει καὶ ἐρευνῶντος τὰς γραφὰς ἐν τῷ νοεῖν αὐτὰς εἰδότος πόθεν ἔρχεται καὶ ποῦ λήγει ἡ ὁδὸς τοῦ πνεύματος, ἣν ἐπιπορεύεται διὰ τῆς τῶν θείων λογίων παιδεύσεως. τὴν γὰρ αἰτίαν εἰδώς τις δι' ἣν τοῦ πνεύματος ἡ διδασκαλία ἀνθρώ ποις δέδοται, οἶδεν πόθεν ἔρχεται· ἀλλὰ καὶ τὸ οὗ ἕνεκεν καὶ ἐπὶ τίνι τέλει δέδοται αὕτη θεωρήσας οἶδεν ποῦ ὑπάγων καταπαύει. 38 Ζητῆσαί γε ἄξιον πῶς ὁ σωτὴρ ἐπίγεια εἶπεν εἰρηκέναι, περὶ βασιλείας θεοῦ καὶ τῆς

ἄνωθεν γεννήσεως, καὶ περὶ τοῦ ἁγίου πνεύ ματος 〚καὶ τοῦ ἐξ αὐτοῦ γεννηθῆναι διδάξας〛. οὐδὲν γὰρ τούτων ἐπίγειον ἀλλ' ἕκαστον οὐράνιον. ῥηθείη δ' <ἂν> πρὸς τοῦτο ὅτι οὐκ εἶπεν ὁ Ἰησοῦς· Εἰ τὰ γήϊνα εἶπον ὑμῖν, ἀλλὰ «Τὰ ἐπίγεια»· ἐπίγεια λέγων ἃ τοῖς ἐπὶ γῆς ἔτι διατρίβουσιν ἀνθρώποις δύναται ὑπάρξαι τε καὶ νοηθῆναι. οὐ γὰρ παρὰ τὴν ἑαυτῶν φύσιν ἐπίγεια ἀλλ' ἐπουράνια ὄντα δωρεᾷ θεοῦ τοῖς

ἀνθρώποις δέδοται. 〚ὅτι δὲ τὰ τοῖς ἐπὶ γῆς ἀνθρώποις διδόμενα ἄνωθεν καὶ οὐράνιά ἐστιν ὁ Ἰάκωβος γράφει· «Πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον «παρὰ τοῦ πατρὸς τῶν φώτων». τοῦτο δὲ εἶπεν παρὰ τοῦ σωτῆρος αὐτὸ μαθὼν εἰρηκότος· «∆ώσει ὁ πατὴρ ἐξ οὐρανοῦ ἀγαθὰ τοῖς «αἰτοῦσιν

αὐτόν.»〛 εἶτα ἐπεὶ τῶν ἐκ θεοῦ χορηγουμένων τὰ μὲν οἷά τέ ἐστιν ὑπαχθῆναι τοῖς ἐκ μέρους γινώσκουσι, τὰ δὲ τοῖς ἐπὶ τελειό τητα φθάσασιν ἐν τῷ μέλλοντι αἰῶνι, ὅτε τὸ ἐκ μέρους καταργηθή σεται ἐλθόντος τοῦ τελείου, πάνυ ἁρμοδίως εἴρηται· «Πῶς ἐὰν εἴπω «ὑμῖν τὰ ἐπουράνια πιστεύσετε»; ὅτι <ὁ> ἐκ μέρους μὴ πιστεύων οὐδὲ τοῖς τελείοις πιστεύσει. 39 Προσετέτακτο δὲ τὸ τοῦ ὄφεως ὑπὸ τοῦ θεοῦ, ὅπως ἔχωσιν εἰδέ ναι οἱ ὑπὸ Μωϋσέως ἀγόμενοι ὅτι ὥσπερ ἀνῃροῦντο ὑπὸ τῶν ἰοβό λων