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 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 are coming. If, therefore, you also wish to bear good fruit, go to him. For you are part of the bride, being of the substance of rational beings. Except that though he is the bridegroom, I, being his friend, a servant of his will, have the purpose of presenting to him those whom I teach. Therefore, even if you have become my disciples, I am not the bridegroom, that is, not the perfect teacher. Therefore I also advise you, since you have the opportunity, to be joined to the perfect teacher, to belong to him. as I myself also pray to be a hearer of him; for I rejoice to hear his voice. Therefore it is also our joy when those who formerly came to me acquire such an intellectual disposition as to receive the wisdom taught by him to the worthy. For you know that he who comes from above is king and ruler over all things. And if he is above all things, it is clear that he is also above me; therefore it is fitting for him to increase, but for me to

decrease. 〚To this meaning should be taken also the things written by Paul to the Corinthians, having such a composition: "I have betrothed you "to one husband, to present you as a chaste virgin to Christ," speaking of the whole church as the bride, being a chaste virgin because of the correctness of her doctrines and morals. And writing to another church, the same apostle, having mentioned Adam and his wife, adds: "This "mystery is great; but I speak concerning Christ and the "church," so that as they became the parents of all men, so Christ and the church of all

good works, thoughts, and words, might be the progenitors.〛 Therefore, John is the friend of the interpreted bridegroom, standing by him with firm consent by having steadfast faith in him, and thus standing he rejoices with joy because of the bridegroom's speech. Therefore he adds next, "This therefore "my joy is fulfilled" as all go to Jesus. For I have come to testify to him, that all might believe in him through me; therefore he must increase, but I must decrease. And this must be understood wisely, for the savior does not increase by gaining anything, nor does John decrease by losing anything, for each remains the same. But what is said is understood thus: the morning star, rising before the sun to accustom the eyes to meet even a greater light, has a definite size. This appears greater than the sun at the first glance of sight; but as the sun gradually appears, the morning star decreases, not by losing any of its own size, but by being compared to the manifested light of the sun. Thus also John is a great one in the fullness of holiness. Jesus came after him according to what was said before, was baptized, was testified to by him. After the dispensation concerning these things, the divinity of Jesus having been revealed, the one is shown to be a servant, the other the master. 46 For if he comes from above and from the Father as the almighty, it is clear that he is above all. But those who have a material mind bear the image of the earthy, and they speak from the earth. Therefore, if they ever profess teaching, they have a wisdom which James describes as earthly, sensual, demonic. About such things Isaiah also writes, as being from the earth and speaking from it; while the Word of God who comes from above is over all, speaking what he has seen and heard. But also the prophets, having the Word who comes from above to them, speak heavenly and divine things, which they saw in their mind and heard with the ears of the inner man. For each of them will say: "Thus

says the Lord"; 〚and "The word of the Lord came to me," saying. More clearly Solomon says about this, stating: "My words "have been spoken by God." Therefore it is written: "In many and various ways "God spoke of old to our fathers by the

μόνου τοῦ σπορέως τῶν ἀγαθῶν. οὐκ ἄλλος δ' ἐστὶ τοῦ Ἰησοῦ, οὗ εἰρήκατε βαπτίζειν, ὑπ' ἐμοῦ μεμαρτυ ρημένου, πρὸς ὃν ἔρχεσθαι πάντας φατέ. εἰ θέλετε οὖν καὶ ὑμεῖς ἀγαθὰ τεκεῖν, πρὸς αὐτὸν ἀπέλθετε. μέρος γὰρ τῆς νύμφης ἐστέ, ὄντες τῆς οὐσίας τῶν λογικῶν. πλὴν εἰ καὶ νυμφίος ἐκεῖνος, ἀλλ' ἐγὼ φίλος ὑπάρχων αὐτοῦ, ὑπηρέτης ὢν τοῦ βουλήματος αὐτοῦ, οὓς παιδεύω αὐτῷ παραστῆσαι σκοπὸν ἔχω. κἂν τοίνυν γεγόνατέ μου μα θηταί, οὐκ εἰμὶ ὁ νυμφίος, τουτέστιν οὐχ ὁ τέλειος διδάσκαλος. διὸ καὶ ὑμῖν παραινῶ ὥραν ἔχουσι συναρμοσθῆναι τῷ τελείῳ διδασκάλῳ πρὸς ἐκεῖνον γενέσθαι. ὡς καὶ ἐγὼ αὐτὸς ἀκροατὴς αὐτοῦ εὔχομαι εἶναι· χαίρω γὰρ ἀκούων τῆς φωνῆς αὐτοῦ. διὸ καὶ χαρά ἐστιν ἡμετέρα ὅταν οἱ παρ' ἐμοὶ φοιτήσαντες πρότερον τοσαύτην νοητικὴν ἕξιν ἀναλάβωσιν ὡς χωρεῖν τὴν παρ' ἐκείνου διδασκομένην τοῖς ἀξί οις σοφίαν. ἴστε γὰρ ἐκεῖνον ἄνωθεν ἐρχόμενον ἐπάνω πάντων εἶναι βασιλέα τε καὶ παντοκράτορα τυγχάνοντα. εἰ δὲ πάντων ἐπάνω ἐστίν, δῆλον ὅτι καὶ αὐτοῦ ἐμοῦ· ὅθεν αὐξάνειν ἐκεῖνον προσήκει, ἐμὲ δὲ

ἐλαττοῦσθαι. 〚εἰς ταύτην τὴν διάνοιαν ληπτέα καὶ τὰ Παύλῳ Κορινθίοις γραφέντα, σύνταξιν ἔχοντα τοιαύτην· «Ἡρμοσάμην ὑμᾶς «ἑνὶ ἀνδρί, παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷ», νύμφην λέγων τὴν ὅλην ἐκκλησίαν, τυγχάνουσαν ἁγνὴν παρθένον διὰ τὴν τῶν δογ μάτων καὶ ἠθῶν ὀρθότητα. καὶ ἑτέρᾳ δὲ ἐκκλησίᾳ γράφων ὁ αὐτὸς ἀπόστολος μνημονεύσας τοῦ Ἀδὰμ καὶ τῆς γυναικὸς ἐπιφέρει· «Τὸ «Μυστήριον τοῦτο μέγα ἐστιν· ἐγὼ δὲ λέγω εἰς χριστὸν καὶ τὴν ἐκ «κλησίαν», ἵνα ὡς ἐκεῖνοι γονεῖς ἐγένοντο πάντων ἀνθρώπων, οὕτως ὁ χριστὸς καὶ ἡ ἐκκλησία πάντων

τῶν ἀγαθῶν ἔργων, νοημάτων τε καὶ λόγων, γεννήτορες ὦσιν.〛 τοῦ τοίνυν ἑρμηνευομένου νυμφίου φίλος ἐστὶν ὁ Ἰωάννης, ἑστηκὼς παρ' αὐτῷ βεβαίᾳ συγκαταθέσει τῷ παγίαν ἔχειν εἰς αὐτὸν τὴν πίστιν, καὶ οὕτως ἑστηκὼς χαρᾷ χαίρει διὰ τὴν τοῦ νυμφίου λαλιάν. ὅθεν ἑξῆς ἐπιφέρει τὸ «Αὕτη οὖν ἡ «ἐμὴ χαρὰ πεπλήρωται» πάντων πρὸς τὸν Ἰησοῦν ἀπιόντων. ἐλή λυθα γὰρ μαρτυρῆσαι αὐτῷ, ἵνα πάντες πιστεύσωσιν αὐτῷ δι' ἐμοῦ· ὅθεν ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. καὶ τοῦτο δὲ φρονί μως ἐπιστῆσαι δεῖ, οὐ γὰρ προσλαμβάνων τι αὐξάνει ὁ σωτήρ, οὐδὲ ἀποβάλλων τι ὁ Ἰωάννης ἐλαττοῦται, μένει γὰρ ὁ αὐτὸς ἑκάτερος. νοεῖται δὲ τὸ λεγόμενον οὕτως· ὁ ἑωσφόρος πρὸ τοῦ ἡλίου ἀνατέλ λων ἐπὶ τῷ συνεθίσαι τὰς ὄψεις προσβάλλειν καὶ μείζονι φωτὶ μέγε θος ἔχει ὡρισμένον. οὗτος μείζων φαίνεται τοῦ ἡλίου πρώτῃ ὄψεως προσβολῇ· κατ' ὀλίγον δὲ τοῦ ἡλίου φανερουμένου ὁ ἑωσφόρος ἐλατ τοῦται, οὐκ ἀποβάλλων τι τοῦ ἰδίου μεγέθους, ἀλλὰ συγκρινόμενος τῷ ἡλιακῷ φωτὶ φανερωθέντι. οὕτως καὶ Ἰωάννης μέγας τις ὑπάρ χει πληρότητι ἁγιότητος. ἦλθεν ὁ Ἰησοῦς ὀπίσω αὐτοῦ κατὰ τὰ προειρημένα, ἐβαπτίσθη, ἐμαρτυρήθη ὑπ' αὐτοῦ. μετὰ τὴν περὶ τού των οἰκονομίαν ἀναδειχθείσης τῆς Ἰησοῦ θεότητος, ὁ μὲν δοῦλος, ὁ δὲ δεσπότης ἀποδέδεικται. 46 Εἰ γὰρ ἄνωθεν καὶ ἐκ πατρὸς ἔρχεται ὡς παντοκράτωρ, δῆλον ὅτι ἐπάνω πάντων ἐστίν. οἱ δὲ ὑλικὸν φρόνημα ἔχοντες τὴν εἰκόνα φοροῦσι τοῦ χοϊκοῦ, οἳ καὶ ἐκ τῆς γῆς λαλοῦσι. διὸ καὶ εἴ ποτε δι δασκαλίαν ἐπαγγέλλονται, σοφίαν ἔχουσιν ἣν Ἰάκωβος γράφει, ἐπί γειον, ψυχικήν, δαιμονιώδη. περὶ τῶν τοιούτων καὶ Ἡσαΐας γράφει, ὡς ὄντων ἐκ τῆς γῆς καὶ ἐξ αὐτῆς φωνούντων· τοῦ ἄνωθεν ἐρχο μένου θεοῦ λόγου ἐπάνω πάντων ὑπάρχοντος καὶ λαλοῦντος ἃ ἑώρα κεν καὶ ἤκουσεν. ἀλλὰ καὶ οἱ προφῆται, ἔχοντες τὸν ἄνωθεν ἐρχό μενον πρὸς αὐτοὺς λόγον, ἃ εἶδον διανοίᾳ καὶ ἤκουσαν τοῖς ὠσὶ τοῦ ἔσω ἀνθρώπου λαλοῦσιν οὐράνια καὶ θεϊκά. ἕκαστος γὰρ αὐτῶν ἐρεῖ· «Τάδε

λέγει Κύριος»· 〚καὶ «Ἐγένετο λόγος Κυρίου πρός με», λέγων. φανερώτερον περὶ τούτου φησὶν ὁ Σολομὼν εἰπών· «Οἱ ἐμοὶ λόγοι «εἴρηνται ὑπὸ θεοῦ.» διὸ γέγραπται· «Πολυμερῶς καὶ πολυτρόπως «πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς