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

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 commanded this to be done. For not the nature of the thing constructed but the one who commanded them for this to be done provided the cause of their salvation. And did not the intelligible serpents subject men to death through sins? injecting into them the venom of their own wickedness. And indeed, when much death against souls had occurred (this is what follows sin), God, having been besought, was pleased for his own son to be lifted up, so that all those who through faith look to him might be delivered from the harm of the intelligible serpents and have eternal life. And eternal life is not the common life which also belongs to other living creatures, but that which comes from faith and the rest of virtue. 40 And from the present saying it is possible to refute those who say that the appellation "son" applies

only to the one from Mary, but not indeed to the God Logos. 〚For behold, the son of God is also the one sent into the world. But what was sent into the world was not what was taken from the virgin (for here it was formed, having been born from her), but God the Logos, being truly and true light. For concerning the same one do they offer an embassy to God who say: "Send forth your light and your truth," and again it is written:

"God sent forth his word and healed them."〛 41 But someone will say that the interpretation is not very intelligently understood, as though Jesus has not come to judge the world now, adducing what follows next: "And this is the judgment, that the light has come into the world." And in this very gospel Jesus says: "For judgment I have come into the world." Therefore, the difficulty raised must be resolved. And even if Jesus, having come, does both things, to judge the world and to save it, yet the one is for the sake of the other. For he came into the world for judgment in order to save it (for he does not save in order to judge), and just as a physician comes to a sick person in order to heal him. For this is the goal of the physician's arrival, even if certain other things happen, such as cutting or cautery. For the cautery is not primarily for cutting ** but for healing. Next after these things is, "He who believes in him is not judged." For he who through faith has attained to perfect salvation is not subject to judgment. But he who has not believed, being self-condemned, has already been judged. 42 And this is the judgment, that the light has come into the world, and men loved the darkness rather than the light. For if it had not come into the

world, the light, those who did not do good things would have had ignorance to blame, 〚so that those who practice evils would have had grounds for a defense, saying that they did not know them

to be evil〛. But since the light has come into the world, every erroneous defense being put to flight, there will be a judgment that examines the deeds and the mindset [from] each one; so that those who loved the light are accepted and obtain the kingdom of God, having themselves also become light from their love for it through good works and a true mindset so as to hate the darkness (this is wickedness and impiety), but those who turned away from virtue and God, its provider, are to experience eternal punishments; since, being eager to have wicked works, they hated the light, which through its manifestation exposed their evil works; "For everyone who does evil things hates the light," not wanting to come to it at all, so that his works, being wicked, might not be exposed, wanting to hide them so that he might not be condemned by others; but even if this one hates the light, yet the lover of truth comes to the light, wanting the works which he does to be made manifest, that in God they are

accomplished. 〚He said well: "He who does evil things" and "He who does the truth," saying neither "He who did" nor "He who has done." For it is possible also for the

θηρίων ἀπιστήσαντες θεῷ, τῷ τὴν γῆν αὐτοῖς ἐπαγγειλαμένῳ, οὕτως σωθήσονται ἀτενίζοντες τῷ ὑψωθέντι ὄφει διὰ τὸν προστά ξαντα τοῦτο γενέσθαι θεόν. οὐ γὰρ ἡ τοῦ κατασκευάσματος φύσις ἀλλ' ὁ ἐντειλάμενος αὐτοῖς τοῦτο γενέσθαι τῆς σωτηρίας αὐτοῖς τὴν αἰτίαν παρέσχεν. καὶ οἱ νοητοὶ δὲ ὄφεις θανάτῳ τοὺς ἀνθρώπους ὑπέβαλον δι' ἁμαρτημάτων; τὸν ἰὸν αὐτοῖς τῆς ἰδίας πονηρίας ἐνιέντες. καὶ δὴ πολλοῦ τοῦ κατὰ τῶν ψυχῶν θανάτου γεγενημένου (οὗτος δέ ἐστιν ὁ ἑπόμενος τῇ ἁμαρτίᾳ), παρακληθεὶς ὁ θεὸς ὑψωθῆναι τὸν ἑαυτοῦ υἱὸν εὐδόκησεν, ἵνα πάντες οἱ διὰ πίστεως εἰς αὐτὸν ὁρῶντες ἀπαλλάττωνται τῆς τῶν νοητῶν ὄφεων βλάβης καὶ ζωὴν αἰώνιον ἔχωσι. ζωὴ δὲ αἰώνιός ἐστιν οὐχ ἡ κοινὴ ἥτις καὶ ἑτέροις ζῴοις ὑπάρχει, ἀλλ' ἡ ἐκ τῆς πίστεως καὶ τῆς λοιπῆς ἀρετῆς ἐγγινομένη. 40 Καὶ ἐκ τοῦ παρόντος ῥητοῦ ἐλέγξαι ἔστι τοὺς λέγοντας τὴν «υἱὸς» προσηγορίαν ἐπὶ

μόνου τοῦ ἐκ Μαρίας κεῖσθαι, μὴ μὴν ἐπὶ τοῦ θεοῦ λόγου. 〚ἰδοὺ γὰρ καὶ ὁ υἱὸς τοῦ θεοῦ ἐστὶν ὁ εἰς τὸν κόσμον ἀποσταλείς. ἀπεστάλη δὲ εἰς τὸν κόσμον οὐ τὸ ἐκ τῆς παρθένου ληφθὲν (ἐνταῦθα γὰρ συνέστη ἐξ αὐτῆς τεχθέν), ἀλλὰ θεὸς λόγος ὢν ἀληθείᾳ καὶ φῶς ἀληθινόν. περὶ γὰρ τοῦ αὐτοῦ πρεσβείαν προσά γουσι τῷ θεῷ οἱ λέγοντες· «Ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλή «θειάν σου», καὶ πάλιν γέγραπται·

«Ἐξαπέστειλεν ὁ θεὸς τὸν λόγον «αὐτοῦ καὶ ἰάσατο αὐτούς».〛 41 Ἐρεῖ δέ τις μὴ πάνυ συνετῶς ἐννοεῖσθαι τὸ ἑρμηνευθὲν ὡς μὴ ἐληλυθότος Ἰησοῦ κρῖναι νῦν τὸν κόσμον, παρατιθέμενος τὸ ἐπι φερόμενον ἑξῆς· «Αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς «τὸν κόσμον». καὶ ἐν αὐτῷ τούτῳ τῷ εὐαγγελίῳ Ἰησοῦς λέγει· «Εἰς κρίμα εἰς τὸν κόσμον ἐλήλυθα». λυτέον οὖν τὸ ἐπαπορηθέν. κἂν ἀμφότερα Ἰησοῦς ἐληλυθὼς ποιῇ, τό τε κρῖναι τὸν κόσμον καὶ τὸ σώζειν αὐτόν, ἀλλὰ θάτερον διὰ θάτερόν ἐστιν. εἰς κρίμα γὰρ ἐλήλυθεν εἰς τὸν κόσμον ἵνα σώσῃ αὐτόν (οὐ γὰρ σώζει ἵνα κρίνῃ), καὶ ὥσπερ ἰατρὸς πρὸς κάμνοντα ἔρχεται ἵνα ὑγιάσῃ αὐτόν. τοῦτο γὰρ τέλος τῆς τοῦ ἰατροῦ ἀφίξεως, κἂν ἄλλα τινὰ γίνηται, οἷον τομὴ <ἢ> καῦσις. οὐ γὰρ προηγουμένως ἐπὶ τῷ τεμεῖν ** ἡ καῦσις, ἀλλ' ἐπὶ τῷ ὑγιάσαι. ἑξῆς ἐπὶ τούτοις τὸ «Ὁ πιστεύων εἰς αὐτὸν «οὐ κρίνεται». ὁ γὰρ διὰ πίστεως ἐπὶ τὴν τελείαν σωτηρίαν φθάσας οὐχ ὑπόκειται κρίσει. ὁ μέντοι μὴ πιστεύσας αὐτοκατάκριτος ὢν ἤδη κέκριται. 42 Αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς . Εἰ γὰρ μὴ ἐληλύθει εἰς τὸν

κόσμον τὸ φῶς, εἶχον ἄγνοιαν τῶν καλῶν αἰτιάσασθαι οἱ μὴ πράξαντες αὐτά, 〚ὡς ἂν οἱ τὰς κακίας ἐνεργοῦντες τόπον ἀπολογίας εἶχον, φάσκοντες μὴ ἐγνωκέναι αὐτὰ

ὄντα κακά〛. ἀλλ' ἐπεὶ τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, πάσης πεπλανημένης ἀπολογίας φυγαδευομένης κρίσις ἔσται ἐξεταστικὴ τῶν πράξεων καὶ τοῦ φρονήματος [ἐξ] ἑκάστου· ὡς ἀποδεχθῆναι καὶ βασιλείας θεοῦ τυχεῖν τοὺς τὸ φῶς ἀγαπήσαντας, ἐκ τῆς πρὸς αὐτὸ ἀγαπήσεως φῶς καὶ αὐτοὺς γεγενημένους δι' ἔργων ἀγαθῶν καὶ φρονήματος ἀληθοῦς <ὡς> μισῆσαι τὸ σκότος (τοῦτο δέ ἐστιν ἡ κακία καὶ ἡ ἀσέβεια), τοὺς δὲ ἀποστραφέντας τὴν ἀρετὴν καὶ τὸν ταύτης πάροχον θεὸν κολάσεων αἰωνίων πειρασθῆναι· ἐπείπερ σπουδά ζοντες ἔχειν ἔργα πονηρὰ ἐμίσησαν τὸ φῶς, διὰ φανερώσεως ἐλέγχον αὐτῶν τὰ φαῦλα ἔργα· «Πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ «τὸ φῶς», οὐδ' ὅλως προσελθεῖν αὐτῷ βουλόμενος, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ ὄντα πονηρά, κρύπτειν αὐτὰ βουλόμενος ἵνα μὴ παρ' ἄλλους καταγνωσθῇ· ἀλλ' εἰ καὶ οὗτος μισεῖ τὸ φῶς, ἀλλ' οὖν ὁ τῆς ἀληθείας ἐραστὴς ἔρχεται πρὸς τὸ φῶς, φανερωθῆναι θέλων τὰ ἔργα ἃ ποιεῖ ὅτι ἐν θεῷ ἐστιν

ἐπιτελούμενα. 〚καλῶς εἶπεν· «Ὁ «τὰ φαῦλα πράσσων» καὶ «Ὁ ποιῶν τὴν ἀλήθειαν», οὔτε «Ὁ πράξας» εἰπὼν οὔτε «Ὁ ποιήσας». ἐγχωρεῖ γὰρ καὶ τὸν