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divine signs; for sight through the eyes happens in a short time, but the knowledge of unseen things in a long interval. Since, therefore, knowledge according to the intellect is necessary, so that one may know my substance, he who knows me also knows the Father; for not even the Jews, having seen me with the eye as a man, thereby saw the Father through me; it is clear, therefore, that he speaks of sight according to the intellect. 255 Jo 14, 10 This is fitting against Sabellius; for how is it possible to suppose him who is in another and has another in himself to be alone? The Son, therefore, being substantially contained by the Father, no less also has the Father in himself. 256 Jo 14, 10 The Son did not have the Father dwelling in him as one of the saints, but as life by nature he had in himself life by nature, and again had it entirely around himself. Therefore, what he spoke and did, inasmuch as the Father was entirely in him, he himself spoke and worked, what the Son did. 257 Jo 14, 11 As consubstantial with the Father, he has the Father in himself and is contained by him. These words are not found at all in the following sections. But Theodore of Thrace interprets them thus, saying: The Son is not in relation to the Father as we are in Christ; for we are in Christ in these things, not in that we make heavens or earth or the other things which he makes and has made on earth, but in that we imitate his long-suffering, meekness, love, and whatever is similar, not being consubstantial with him; for how could those who are born of him be? But this Son is in the Father as doing all things that the Father does. Since he is of one substance and nature with him and is wholly in the Father by nature and has the whole of him in himself, being in no way diminished, except only that he exists in his own hypostasis; for he is Son and not Father. 258 Jo 14, 12-14 The apostles also performed greater signs than those which Jesus performed while on earth, in which their shadow effected healings, and that while Christ performed miracles only for the benefit of men, they did so also for punishment, as when Ananias perished, and when Paul delivered the Corinthian for punishment. Through which the power of Christ was shown, that he had not only the beneficent, but also the punitive, but he postponed the punishing power to the due time. Nevertheless, also from the fact that Jesus performed most of his miracles only in Judea, while they did so throughout the whole world, with Christ invisibly being with them and working, they again seemed to have done greater things. And he says he is going to the Father as one who will be taken up, at which time he also promises to give them their requests immediately, so that the Father may be glorified through the Son, who gives such power to the disciples. 259 Jo 14, 12-14 For in addition to the other powers which the apostles performed, they also healed through their shadow. And not only in this was the greater part shown, but especially in that, while he used the power of his divinity only for beneficence, the disciples acted for both through the authority given to them, both for the benefit of believers and for the punishment of the exceedingly wicked, and for both they demonstrated the excess of the teacher's power, who was able to punish the impious more greatly, but who held back and for a time reserved his punitive power for the fitting time of judgment. 260 Jo 14, 15-16 I think it is right to ask also of those from Phrygia if the apostles loved the Lord and kept his commandments, as he said to them: If you love me, you will keep my commandments. And if they should dare to say foolishly that they did not love nor did they keep his commandments, their impiety will be immediately refuted, as all men know precisely that the disciples of the Lord showed their genuine love for the teacher not only through their works and the rest of their conduct, but indeed also through their own blood in martyrdom; for what greater love could there be than this, for which they, considering death as nothing, readily offered up their own souls for the master. But if they are compelled by the force of the matter to say

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θεοσημείας· ἡ γὰρ θέα διὰ τῶν ὀφθαλμῶν ἐν ὀλίγῳ γίνεται καιρῷ, ἡ δὲ γνῶσις τῶν ἀοράτων ἐν πολλῷ διαστήματι. ἐπεὶ οὖν δεῖ τῆς κατὰ διάνοιαν γνώσεως, ἵνα τις γνῷ μου τὴν οὐσίαν, ὁ ἐμὲ γινώσκων καὶ τὸν πατέρα γινώσκει· οὐ γὰρ οὐδὲ Ἰουδαῖοι ὀφθαλμῷ με θεωρήσαντες ὡς ἄνθρωπον ἤδη δι' ἐμοῦ εἶδον καὶ τὸν πατέρα· οὐκοῦν δῆλον, ὅτι τὴν κατὰ διάνοιαν ὅρασιν λέγει. 255 Jo 14, 10 Ἁρμόζει κατὰ Σαβελλίου· τὸν γὰρ ἐν ἄλλῳ ὄντα καὶ ἐν ἑαυτῷ ἄλλον ἔχοντα πῶς ἐγχωρεῖ ὑπονοεῖν μόνον ὄντα; ὁ τοίνυν υἱὸς οὐσιωδῶς περιεχόμενος ὑπὸ τοῦ πατρὸς οὐδὲν ἧττον καὶ αὐτὸς ἔχει ἐν ἑαυτῷ τὸν πατέρα. 256 Jo 14, 10 Οὐχ ὡς εἷς τῶν ἁγίων εἶχεν ἔνοικον τὸν πατέρα ὁ υἱός, ἀλλ' ὡς φύσει ζωὴ εἶχεν ἐν ἑαυτῷ τὴν φύσει ζωὴν καὶ ὅλην πάλιν εἶχε περὶ ἑαυτὸν αὐτόν. διὸ καὶ ἃ ἐλάλει καὶ ἐποίει, καθὸ ἦν ἅπας ἐν αὐτῷ ὁ πατήρ , αὐτὸς ἐλάλει καὶ εἰργάζετο, ἃ ὁ υἱὸς ἐποίει. 257 Jo 14, 11 Ὡς ὁμοούσιος τῷ πατρὶ ἔχει τὸν πατέρα ἐν ἑαυτῷ καὶ περιέχεται ὑπ' αὐτοῦ. οὐ κεῖται ὅλως τὰ ῥήματα ταῦτα ἐν τοῖς καθ' ἑξῆς. Θεόδωρος δὲ ὁ Θρᾴκης οὕτω ἑρμηνεύει αὐτὰ λέγων. οὐχ οὕτως ἐστὶν ὁ υἱὸς πρὸς τὸν πατέρα ὡς ἡμεῖς ἐν τῷ Χριστῷ· ἡμεῖς γὰρ ἐν τούτοις ἐσμὲν ἐν Χριστῷ οὐ καθὸ ποιοῦμεν οὐρανοὺς ἢ γὴν ἢ τὰ ἄλλα, ἃ αὐτὸς ποιεῖ καὶ ἐποίησεν ἐπὶ γῆς, ἀλλὰ καθὸ μιμούμεθα αὐτοῦ τὴν ἀνεξικακίαν, τὸ πρᾶον, τὸ ἀγαπητικὸν καὶ ὅσα ὅμοια οὐκ ὄντες αὐτῷ ὁμοούσιοι· πῶς γὰρ οἱ ἐξ αὐτοῦ γεγονότες; ὁ δὲ υἱὸς οὗτός ἐστιν ἐν πατρὶ ὡς πάντα ποιῶν, ὅσα ὁ πατήρ. ἐπείπερ μιᾶς ἐστιν αὐτῷ οὐσίας καὶ φύσεως καὶ ὅλος ἐστὶν ἐν τῷ πατρὶ φυσικῶς καὶ ὅλον αὐτὸν ἔχει ἐν ἑαυτῷ κατ' οὐδὲν ἐλαττοῦντα, εἰ μὴ μόνον, ὅτι ἰδιοσυστάτως ἐστίν· υἱὸς γάρ ἐστι καὶ οὐ πατήρ. 258 Jo 14, 12-14 Οἱ ἀπόστολοι καὶ μείζονα ἐποίησαν σημεῖα, ὧν ἐποίησεν Jo ὁ Ἰησοῦς ἐπὶ γῆς ὤν, ἐν οἷς ἡ σκιὰ αὐτῶν ἰάσεις ἐποίει καὶ ὅτι ὁ μὲν Χριστὸς ἐπὶ μόνῃ εὐεργεσίᾳ τῶν ἀνθρώπων ἐθαυματούργει, οἱ δὲ καὶ ἐπὶ τιμωρίᾳ, ὡς ὅτε Ἀνα νίας ἀπώλετο καὶ ὅτι ὁ Παῦλος παρεδίδου εἰς τιμωρίαν τὸν Κορίνθιον. δι' ὧν ἐδείκνυτο τοῦ Χριστοῦ ἡ δύναμις, ὅτι οὐ μόνον τὴν εὐεργετικὴν εἶχεν, ἀλλὰ καὶ τὴν κολαστικήν, ἀλλὰ τὴν τιμωρητικὴν εἰς δέοντα καιρὸν ὑπερέθετο. ὅμως καὶ ἐξ ὧν ὁ μὲν ἸηJoῦς τὰ πολλὰ ἐν μόνῃ τῇ Ἰουδαίᾳ ἐθαυματούργησεν, οἱ δὲ ἐν ὅλῃ τῇ οἰκουμένῃ ἀοράτως αὐτοῖς συνόντος Χριστοῦ καὶ ἐνεργοῦντος, πάλιν ἔδοξαν μείζονα πεποιηκέναι. ἀπιέναι δὲ λέγει πρὸς τὸν πατέρα ὡς ἀναληφθησόμενος, ὅτε καὶ διδόναι αὐτοῖς εὐθὺς τὰ αἰτήματα ὑπισχνεῖται, ἵνα ὁ μὲν πατὴρ διὰ τοῦ υἱοῦ δοξασθῇ ὁ διδοὺς τοιαύτην ἐνέργειαν τοῖς μαθηταῖς. 259 Jo 14, 12-14 Πρὸς γὰρ ταῖς ἄλλαις δυνάμεσι, αἷς οἱ ἀπόστολοι ἐποίησαν, καὶ διὰ τῆς σκιᾶς αὐτὸν ἐθεράπευον. οὐ μόνον δὲ ἐν τούτῳ τὸ πλέον ἐδείκνυτο, ἀλλὰ μάλιστα ἐν ἐκείνῳ, ὅτι αὐτοῦ πρὸς εὐεργεσίαν μόνον χρησαμένου τῇ τῆς θεό τητος δυνάμει καὶ πρὸς ἑκάτερα οἱ μαθηταὶ ἐνήργησαν διὰ τῆς δοθείσης αὐτοῖς ἐξουσίας, πρός τε εὐεργεσίαν τῶν πιστευόντων καὶ πρὸς τιμωρίαν τῶν σφόδρα πονηρευομένων, καὶ πρὸς ἑκάτερα τὴν ὑπερβολὴν τῆς δυνάμεως τοῦ διδασκάλου παρέστησαν ἰσχύοντος μὲν μειζόνως τιμωρήσασθαι τοὺς ἀσεβεῖς, ἐπισχόντος δὲ καὶ ταμιευσαμένου τέως τὴν κολαστικὴν αὐτοῦ δύναμιν εἰς τὸν ἐπιτήδειον τῆς κρίσεως καιρόν. 260 Jo 14, 15-16 ∆ίκαιον οἶμαι πυθέσθαι καὶ τῶν ἀπὸ Φρυγίας, εἰ οἱ ἀπόστολοι ἠγάπησαν τὸν κύριον καὶ ἐτήρησαν αὐτοῦ τὰς ἐντολάς, ὥσπερ εἶπεν αὐτοῖς· ἐὰν ἀγα πᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε. κἂν μὲν ἀφρόνως εἰπεῖν τολμήσωσιν, ὅτι οὐκ ἠγάπησαν οὐδὲ ἐτήρησαν αὐτοῦ τὰς ἐντολάς, αὐτόθεν ἐλεγχθήσεται αὐτῶν ἡ ἀσέβεια πάντων ἀνθρώπων ἀκριβῶς εἰδότων, ὅτι οἱ μαθηταὶ τοῦ κυρίου οὐ μόνον διὰ τῶν ἔργων καὶ τῆς ἄλλης πολιτείας, ἀλλὰ γὰρ καὶ διὰ τοῦ ἰδίου αἵματος ἐν τῷ μαρτυρίῳ γνησίαν ἔδειξαν τὴν πρὸς τὸν διδάσκαλον ἀγάπην· τίς γὰρ ἂν γένοιτο μείζων ταύτης ἀγάπη, δι' ἥνπερ καὶ τὸν θάνατον παρ' οὐδὲν λογισάμενοι ἑτοίμως ὑπὲρ τοῦ δεσπότου τὰς ἑαυτῶν προσήκαντο ψυχάς. ἐὰν δὲ ἀναγκασθῶσιν διὰ τὴν ἐνέργειαν τοῦ πράγματος εἰπεῖν