Commentaries on John (in catenae) 1 Jo 1, 1 In the beginning was the Word, without beginning, he says, according to time, and the Word was with God, a

 time, the impassible, that from such a father, this is of the same substance. The Father was God with whom the Son was, and the Word who was with the

 by an artistic work, as providing in that which is provided for. 9 Jo 1, 11 How did he who is always everywhere and present in the world come to his o

 Jo 1, 15 He was always first, for he is by nature God and Son of God, but I am his slave and herald. This one was indeed always first, but he comes af

 gestures of honor and great words, or rather where there is a profit of a little money, the temple or the law is nothing but where there is the great

 and little by little she progressed, so that she not only confessed [him as] Messiah and Christ, but also preached to the city and her homeland and in

 for the Father judges no one, would have given the suspicion that he himself abdicated his authority. But for this reason he places the gave, so t

 according to human opinion and judgment, his testimony is not true. Therefore the Lord also, indicating this in response to their opinion, said: 'If I

 to be instructed and to be benefited. 42 Jo 6, 6 Or testing is said instead of exercising him, stirring up his thoughts and leading him toward the

 leading us up to the teaching of the Father, you send us back again to yourself, if indeed you have seen and you are about to unfold the Father’s teac

 Declaring the multitude and magnitude of the gifts, he calls them rivers. Therefore, no one, neither of the ancient prophets nor of the disciples then

 of cities, in which he also had relatives, he did not rise up for the destruction of the angels he saw typically and iconically as they were proceedin

 For that one, he says, was a murderer from the beginning and has not stood in the truth, because there is no truth in him. And who else, he says, is s

 the clay was used for another reason than what has been said, in order to demonstrate very clearly that He Himself also formed Adam from clay. Moreove

 something humble and human about him, so that the weak hearer may not fall away or the evildoer find an occasion for wickedness, he runs back again to

 He said to the disciples concerning the Greeks who wanted to see him: that the hour has come, that the Son of Man might be glorified. 74 Jo 12, 27 To

 I did not expect that anyone would ever come to such madness and ingratitude and foulness, so as to repay his benefactor with murder and betrayal afte

 but the Jews, ending their life, were sent away to death and punishment. Therefore He says: And where I go, you cannot come. But to them He speaks thu

 you sought to see with bodily eyes, but looking at the flesh, which I willingly took up on your behalf, you have seen nothing lofty nor worthy of my d

 the discourses already being about to cease. 90 Jo 15, 9-11 I have spoken these things to you which things are these? that as the Father has loved me

 A tribunal had its beginning in that city in which the audacious act of murder was also committed. And the refutation came not through words, but thro

 to the Son. And this the blessed Paul also proclaimed, saying: according to the revelation of the mystery kept secret for long ages with this glory t

 in the Father, that is, consubstantial. Why then did He not say, 'as You, Father, are to Me and I to You,' but with the preposition? Most of all, He a

 take and kill? He said, take and judge. But were they not prepared for the murder of the Master, and were they not intoxicated with rage and envy, so

 he was about to show, leading them again through this to a higher estimation. 114 Jo 21, 17 Since he asked him a third time, making the question equal

in the Father, that is, consubstantial. Why then did He not say, 'as You, Father, are to Me and I to You,' but with the preposition? Most of all, He also says this elsewhere, saying, 'I and the Father are one.' But now He has spoken even more precisely; for He does not only say that the Father is one with the Son, but He has also shown in what way He is one; for by saying 'in Me,' that is, by the substance and divinity in Me, You are not one with Me by anything from without or by some grace and economy, but by the innate and indwelling divinity. And wishing to show that this is one and not many, He added, saying, 'And I am one in You,' as it were, by the innate divinity and substance in You; for if the Father and the Son, being two in hypostasis, are united in the divinity and substance within themselves, it is clear that much more is divinity itself some sort of unity and one. But consider something else. He did not say 'I in You' first, but 'You, Father, in Me.' Why? In order to silence from the very beginning those who imagine that the Father and the Son are one according to grace or some other such manner, but not according to substance; for if He had put 'I in You' first, the heretic would have immediately leaped upon it without waiting for what followed and would have babbled that the Son is one with the Father in glory or in grace or in relation to Him or some such nonsense. But since He put first that the Father is one in the Son, He immediately shuts their mouth; for if the Father is not one with the Son in substance, in what is He one? Is it in relation to the Son, or by His grace, or by something else apart from substance? Do you see how at once the entire doctrine of the Arians is shaken? And not only Arius, but also the arrogance of the Tritheists is destroyed by these most pure sayings. 107 Jo 17, 21-23 He deems it worthy for the disciples to be one. First, from the harmony with one another; for 'that they all,' He says, 'may be one.' Then, from the same faith; for He says, 'that they also may be one in us.' And third, from the power of the signs; for 'I have given them,' He says, 'the glory, that they may be one.' But the phrase 'as we are one,' He says, means that just as we are known by those who wish to judge correctly to be one in substance and of the same nature from our performing signs and wonders by our own authority, so may the disciples be recognized by the world through these things—from their receiving from us the power for signs and from accomplishing these through the invocation of our name—that they are apostles and disciples of one and the same God, and are one according to the principle of harmony and of the proclamation and of the demonstration of signs. And how does this happen? From the Son dwelling in them and, through the Son, the Father? For the Son always draws the Father along with Him, as, conversely, the Father draws the Son. And what comes from the disciples being thus perfected? Rather, He says, the world will be converted and will know that I was sent from You and am not, as some blasphemed, an adversary of God. 108 Jo 17, 24 By saying 'which you gave me before the foundation of the world,' He sends the mind up to what is endless and indefinite and without beginning; for to say 'before the foundation of the world' is perhaps equal to saying 'in the beginning was,' which the evangelist also said at the beginning, having been taught this from the Lord's own words. He says, therefore, 'which You gave me in the beginning,' that is, the glory with which I was begotten before every age and before every conception that admits of a 'before'. And what is such a glory? Consubstantiality, the identity of authority and lordship and power; for the pious contemplate these things even here, having been given eyes by the teachings of the apostles, but there, more perfectly and more distinctly, both the apostles themselves and those worthy of their teaching will contemplate these things, delighting and exulting in such contemplation. Wherefore also the divine Paul says: 'For now we see in a mirror dimly, but then face to face.' 109 Jo 18, 31 See how the Jewish people were raging and stirred up to blood-guiltiness; for when Pilate said, 'Take him yourselves, and judge him according to your law,' they do not say, 'It is not lawful for us to judge,' but 'It is not lawful for us to kill.' For what did he say? O Jews, that

ἐν τῷ πατρί, τοῦτ' ἔστιν ὁμοούσιος. διὰ τί δὲ οὐκ εἶπεν· καθὼς σύ, πατήρ, ἐμοὶ κἀγὼ Σοί, ἀλλὰ μετὰ τῆς προθέσεως; μάλιστα μὲν καὶ τοῦτό φησιν ἀλλαχοῦ λέγων· ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. νυνὶ δὲ καὶ ἀκριβέστερον εἴρηκεν· οὐ γὰρ μόνον ὅτι ὁ πατὴρ ἕν ἐστι τῷ υἱῷ, φησίν, ἀλλὰ καὶ τίνι ἐστὶν ἓν συμπαρέστησεν· εἰπὼν γὰρ ἐν ἐμοί, τοῦτ' ἔστιν τῇ ἐν ἐμοὶ οὐσίᾳ καὶ θεότητι, οὐχί τινι τῶν ἔξωθεν ὑπάρχεις ἐμοὶ ἓν ἢ κατά τινα χάριν καὶ οἰκονομίαν, ἀλλὰ τῇ ἐμφύτῳ καὶ οἴκοθεν ἐνυπαρχούσῃ θεότητι. θέλων δὲ παραστῆσαι, ὅτι αὕτη μία ἐστὶ καὶ οὐ πολλαί, ἐπήγαγε λέγων· κἀγὼ ἐν Σοὶ ἕν εἰμι οἷον τῇ ἐν Σοὶ ἐμφύτῳ θεότητι καὶ οὐσίᾳ· εἰ γὰρ ὁ πατὴρ καὶ ὁ υἱὸς δύο ὄντες τῇ ὑποστάσει ἑνίζονται τῇ ἐν ἑαυτοῖς θεότητι καὶ οὐσίᾳ, δηλονότι πολλῷ μᾶλλον αὐτὴ ἑνιαία τις καὶ μία ἐστίν. σκόπει δὲ καὶ ἄλλο. οὐκ εἶπεν πρότερον τὸ ἐγὼ ἐν Σοί, ἀλλὰ τὸ σύ, πατήρ, ἐν ἐμοί. διὰ τί; ἵνα ἐξ αὐτῆς τῆς ἀρχῆς ἐπιστομίσῃ τοὺς κατὰ χάριν ἤ τινα ἄλλον τοιοῦτον τρόπον, ἀλλὰ μὴ κατ' οὐσίαν ἓν εἶναι τὸν πατέρα καὶ τὸν υἱὸν ἀναπλάττοντας· εἴπερ γὰρ προέταξε τὸ ἐγὼ ἐν Σοί, εὐθὺς ἂν ἐπεπήδησεν ὁ αἱρετικὸς μὴ ἀναμείνας τὸ ἐπαγόμενον καὶ ἐκενολόγει, ὅτι ἓν τῇ δόξῃ ἐστὶν ὁ υἱὸς τῷ πατρὶ ἢ τῇ χάριτι ἢ τῇ πρὸς αὐτὸν ἀναφορᾷ ἢ τοιούτοις φληνάφοις τισίν. ἐπεὶ δὲ τὸ τὸν πατέρα ἓν εἶναι ἐν τῷ υἱῷ προέταξεν, εὐθὺς αὐτῶν ἐμφράττει τὸ στόμα· εἰ γὰρ μὴ τῇ οὐσίᾳ ἓν ὁ πατὴρ τῷ υἱῷ, τίνι ἕν· ἆρα τῇ πρὸς τὸν υἱὸν ἀναφορᾷ, ἀλλὰ τῇ χάριτι αὐτοῦ, ἀλλ' ἑτέρῳ παρὰ τὴν οὐσίαν τινί; ὁρᾷς πῶς αὐτίκα πᾶσα τῶν Ἀρειανῶν κατασείεται ἡ δόξα; οὐ μόνον δὲ Ἄρειος, ἀλλὰ καὶ τὸ τῶν τριθεϊτῶν διὰ τῶνδε τῶν παναχράντων ῥημάτων καταλύεται φρύαγμα. 107 Jo 17, 21-23 Ἓν εἶναι τοὺς μαθητὰς ἀξιοῖ γενέσθαι. πρῶτον μὲν ἀπὸ τῆς ἐν ἀλλήλοις ὁμονοίας· ἵνα γὰρ πάντες, φησίν, ἓν ὦσιν. εἶτα ἀπὸ τῆς αὐτῆς πίστεως· φησὶν γὰρ ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν. καὶ τρίτον ἀπὸ τῆς τῶν σημείων δυνάμεως· δέδωκα γὰρ αὐτοῖς, φησίν, τὴν δόξαν, ἵνα ἓν ὦσιν. τὸ δὲ καθὼς ἡμεῖς ἕν ἐσμεν, ἵνα, φησίν, καθὼς ἡμεῖς ἐκ τοῦ αὐτεξουσίως ποιεῖν τὰ σημεῖα καὶ τέρατα γινωσκόμεθα τοῖς ὀρθῶς κρίνειν ἐθέλουσιν, ὅτι ἕν ἐσμεν κατ' οὐσίαν καὶ τῆς αὐτῆς φύσεως, οὕτως οἱ μαθηταὶ ἐκ τοῦ λαβεῖν παρ' ἡμῶν τὴν ἐνέργειαν τῶν σημείων καὶ διὰ τῆς ἡμῶν ἐπικλήσεως ταῦτα ἐπιτελεῖν ἐπιγνωσθῶσι τῷ κόσμῳ διὰ τούτων, ὅτι ἑνὸς καὶ τοῦ αὐτοῦ θεοῦ εἰσιν ἀπόστολοι καὶ μαθηταὶ καὶ ἕν εἰσι κατὰ τὸν τῆς ὁμονοίας λόγον καὶ τὸν τοῦ κηρύγματος καὶ τῆς τῶν σημείων ἐπιδείξεως. πῶς δὲ γίνεται τοῦτο ἐκ τοῦ κατοικῆσαι ἐν αὐτοῖς τὸν υἱὸν καὶ διὰ τοῦ υἱοῦ τὸν πατέρα; ὁ γὰρ υἱὸς ἀεὶ συνεφέλκεται τὸν πατέρα ὡς καὶ ἔμπαλιν ὁ πατὴρ τὸν υἱόν. τί δὲ γίνεται ἐκ τοῦ οὕτω τοὺς μαθητὰς γενέσθαι τετελειωμένους; μᾶλλον, φησίν, ὁ κόσμος ἐπιστραφήσεται καὶ γνώσεται, ὅτι ἐκ Σοῦ ἀπέσταλμαι καὶ οὔκ εἰμι, ὡς ἐβλασφήμουν τινές, ἀντίθεος. 108 Jo 17, 24 Εἰπὼν ἣν ἔδωκάς μοι πρὸ καταβολῆς κόσμου εἰς ἀπέραντον καὶ ἀόριστον καὶ ἄναρχον τὸν νοῦν ἀναπέμπει· τὸ γὰρ πρὸ καταβολῆς κόσμου εἰπεῖν μή ποτε δὲ ἴΣον ἐστὶ τῷ εἰπεῖν ἐν ἀρχῇ ἦν, ὅπερ ἀρχόμενος καὶ ὁ εὐαγ γελιστὴς ἐκ τῶν δεσποτικῶν φωνῶν τοῦτο διδαχθεὶς ἔλεγεν. φησὶν οὖν· ἣν ἔδωκάς μοι ἐν ἀρχῇ, τοῦτ' ἔστι μεθ' ἧς γεγέννημαι δόξης πρὸ παντὸς αἰῶνος καὶ πρὸ πάσης ἐπινοίας ἐπιδεχομένης τὸ πρότερον. τίς δέ ἐστιν ἡ τοιαύτη δόξα; ἡ ὁμοουσιότης, ἡ ταὐτότης τῆς ἐξουσίας καὶ κυριότητος καὶ δυνάμεως· ταῦτα μὲν γὰρ θεωροῦσι καὶ ἐνταῦθα οἱ εὐσεβεῖς ταῖς τῶν ἀποστόλων ὀμματωθέντες διδασκαλίαις, ἐκεῖ δὲ μᾶλλον τελειότερον καὶ ἐκτυπώτερον αὐτοί τε οἱ ἀπόστολοι καὶ οἱ τῆς ἐκείνων διδασκαλίας ἄξιοι ταῦτα θεωρήΣουσι τῇ τοιαύτῃ θεωρίᾳ ἐντρυφῶντες καὶ ἀγαλλόμενοι. διὸ καὶ ὁ θεσπέσιος Παῦλός φησιν· νῦν μὲν γὰρ δι' ἐσόπτρου ὡς ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον. 109 Jo 18, 31 Ὅρα πῶς ἐμαίνετο καὶ πρὸς μιαιφονίαν ὁ τῶν Ἰουδαίων δῆμος ἀνηρέθιστο· εἰπόντος γὰρ τοῦ Πιλάτου· λάβετε αὐτὸν ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε, αὐτοὶ οὐ λέγουσιν, ὅτι οὐκ ἔξεστιν ἡμῖν κρίνειν, ἀλλ' οὐκ ἔξεστιν ἡμῖν ἀποκτεῖναι· τί γὰρ εἶπεν; ὦ Ἰουδαῖοι, ὅτι