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of the partaking of good things. 323 Jo 16, 25 The Lord spoke obscurely on account of the infancy of the hearers; but he promises to them as they advance to reveal clearly the glory of the Father. 324 Jo 16, 26-27 As has been said, their great progress gives them the confidence to ask. And this happened by the grace of the only-begotten through their faith in him. He made the saints friends to the Father. 325 Jo 16, 28 For it was necessary for him, having arranged all things for our salvation, to return again to the Father and to his own glory. 326 Jo 16, 29-30 The disciples said these things, marveling at him as God, especially from those things he spoke clearly which they were pondering among themselves. Therefore, from what they heard, not irrationally, they believed that being the Son of God he became man and came into the world. 327 Jo 16, 31-32 Since they did not yet have perfect faith in him, he foretells the things that would happen, that when he was seized they were all about to flee and, as far as it was in their power, leave him alone. But he was not alone, always having the Father in himself and with him. 328 Jo 16, 33 They needed much comfort, in order to escape the difficulty of the things that were about to happen and to remain in his peace, which he granted to all who believe in him, having conquered and cast down through forbearance the ruler of this age.

329 Jo 17, 1 He calls hour the opportune time of the passion, as also elsewhere;

for we do not mean that from fate, which does not exist, but that in which he himself judged to suffer, having permitted the wickedness of those plotting against him; for thus also in the case of the sign of the wine he called the opportunity an hour. And he speaks homonymously of 'to glorify' and 'to be glorified', in order to teach the indifference of himself and the Father; for he is glorified by the Father inasmuch as, being man, he is raised by the Father, but he glorifies himself inasmuch as, being God, raising himself by his own power, he allows us to behold in a mirror the Father himself, what sort of Son he begot and from whom it is manifest what sort he is. 330 Jo 17, 2 He is Lord of all, of bodies and souls, but only to those who believe in him does he give the blessed life. 331 Jo 17, 3 He calls the Father the true God as being unbegotten, yet he does not exclude himself from being God; for the only-begotten is also God, but begotten of God. And having said this, he taught us the dogma of truth. 332 Jo 17, 4-5 'Through which,' he says, 'having become man I endured the things for the salvation of men, that I might make your name known to them, I glorified you by making your strength known through my power, which is equal to yours.' And by saying 'before the world was,' he shows himself to be the pre-eternal God of all things. Therefore he asks economically to receive back that glory, not which he did not have, but which, having become man, he economically brought down to insults for himself by the good pleasure of the Father, and which he emptied himself of while having it, which it was not to receive, but to receive back <necessary>. Or rather, speaking through this figure alone, by saying he was before the world was, he showed that he was not a mere man who began to be from the time of his birth from the virgin, but was pre-eternal, and was incarnate in the last days. And by saying 'with the glory which I had,' he shows that the Son had the glory from himself without beginning, not from another. 333 Jo 17, 4-5 It is fitting to know that he prayed not to receive, but to receive back. And not only this, but he also silences the heretics who suppose him to be only a man, by saying his own glory is older than the world; and no less does he also refute the error of Marcellus, who said the Word did not receive glory from the <Father>, but possessed it from himself without beginning. 334 Jo 17, 6-8 When the many had strayed into godlessness, the Son of God came, leading men to the knowledge of God by giving them the illumination of knowledge. Therefore, existing things belong to the Father, but no less do they belong to the Son on account of being consubstantial. But it is also said that all things were given to the Son, through whom those who have obeyed the Son are brought through

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τῆς μεταλήψεως τῶν ἀγαθῶν. 323 Jo 16, 25 Ἐπεσκιασμένως ἐλάλει ὁ κύριος διὰ τὴν τῶν ἀκουόντων νηπιότητα· ἐπαγγέλλεται δὲ αὐτοῖς προκόπτουσι σαφῶς τὴν τοῦ πατρὸς ἀποκαλύπτειν δόξαν. 324 Jo 16, 26-27 Ὡς εἴρηται ἡ πολλὴ προκοπὴ δίδωσιν αὐτοῖς τοῦ αἰτεῖν τὴν παρρησίαν. τοῦτο δὲ γέγονεν ἐκ χάριτος τοῦ μονογενοῦς διὰ τὴν εἰς αὐτὸν πίστιν. φίλους ἐποίησε τῷ πατρὶ τοὺς ἁγίους. 325 Jo 16, 28 Ἐχρῆν γὰρ αὐτὸν οἰκονομήσαντα πάντα τὰ πρὸς σωτηρίαν ἡμῶν πάλιν ἐπὶ τὸν πατέρα καὶ τὴν ἑαυτοῦ δόξαν ἐπαναδραμεῖν. 326 Jo 16, 29-30 Ταῦτα ἔλεγον οἱ μαθηταὶ ἀποθαυμάζοντες αὐτὸν ὡς θεόν, ἐξ ὧν ἐλάλει μάλιστα ἐκεῖνα σαφῶς, ἅπερ ἐν ἑαυτοῖς διελογίζοντο. διὸ ἐξ ὧν ἤκουον, οὐ μὴν ἀλόγως, ἐπίστευον, ὅτι θεοῦ υἱὸς ὢν γέγονεν ἄνθρωπος καὶ ἦλθεν εἰς τὸν κόσμον. 327 Jo 16, 31-32 Ὡς μήπω ἔχουσι τελείαν τὴν εἰς αὐτὸν πίστιν προλέγει τὰ συμβησόμενα, ὅτι συσχεθέντος αὐτοῦ ἤμελλον πάντες φεύγειν καὶ ὅJoν τὸ ἐπ' αὐτοῖς μόνον ἐάσαντες. ἀλλ' οὐκ ἦν μόνος ἀεὶ ἔχων ἐν ἑαυτῷ καὶ σὺν αὐτῷ τὸν πατέρα. 328 Jo 16, 33 Πολλῆς ἔχρῃζον παρακλήσεως, ἵνα φύγωσι τὴν τῶν ἐJoμένων δυσχέρειαν καὶ μείνωσιν ἐν τῇ εἰρήνῃ αὐτοῦ, ἣν ἐχαρίσατο πᾶσι τοῖς εἰς αὐτὸν πιστεύουσι νικήσας καὶ καθελὼν διὰ ἀνεξικακίας τὸν ἄρχοντα τοῦ αἰῶνος τούτου.

329 Jo 17, 1 Ὥραν λέγει τὸν ἐπιτήδειον τοῦ πάθους καιρὸν ὡς καὶ ἀλλαχοῦ·

οὐ γὰρ τὴν ἐξ εἱμαρμένης λέγομεν τῆς οὐχ ὑφεστώσης, ἀλλὰ καθ' ἣν αὐτὸς ἔκρινε παθεῖν συγχωρήσας τῇ τῶν ἐπιβουλευόντων πονηρίᾳ· οὕτω γὰρ καὶ ἐπὶ τοῦ σημείου τοῦ οἴνου ὥραν τὴν εὐκαιρίαν εἶπεν. ὁμωνύμως δὲ λέγει τὸ δοξάζειν καὶ δοξάζεσθαι, ἵνα τὸ ἀδιάφορον διδάξῃ ἑαυτοῦ τε καὶ τοῦ πατρός· δοξάζεται μὲν γὰρ ἐκ τοῦ πατρὸς καθὸ ὡς ἄνθρωπος ἀνίσταται διὰ πατρός, δοξάζει δὲ ἑαυτὸν καθὸ ὡς θεὸς ἑαυτὸν ἀνιστῶν ἐν τῇ ἑαυτοῦ δυνάμει δίδωσιν ἡμῖν ἐνοπτρί ζεσθαι τὸν πατέρα αὐτὸν οἷον ἔτεκεν υἱὸν καὶ ἐξ οὗ φαίνεται ὅJoς ἐστίν. 330 Jo 17, 2 Πάντων μὲν δεσπόζει σωμάτων καὶ ψυχῶν, τοῖς εἰς αὐτὸν δὲ μόνον πιστεύουσι δίδωσι τὴν μακαρίαν ζωήν. 331 Jo 17, 3 Ἀληθινὸν θεὸν λέγει τὸν πατέρα ὡς ἀγέννητον, οὐ μὴν ἑαυτὸν ἐκβάλλει τοῦ εἶναι θεόν· θεὸς γὰρ καὶ ὁ μονογενής, ἀλλὰ γεννηθεὶς ἐκ θεοῦ. τοῦτο δὲ εἰπὼν τὸ τῆς ἀληθείας ἡμᾶς ἐδίδαξε δόγμα. 332 Jo 17, 4-5 ∆ι' ὧν, φησίν, γεγονὼς ἄνθρωπος ὑπέμεινα τὰ πρὸς σωτηρίαν τῶν ἀν θρώπων, ἵνα γνωρίσω αὐτοῖς τὸ ὄνομά Joυ, ἐδόξασά σε γνώριμόν Joυ ποιῆσαι τὴν ἰσχὺν διὰ τῆς ἐμῆς δυνάμεως τῆς ἴσης οὔσης τῇ σῇ. εἰπὼν δὲ πρὸ τοῦ τὸν κόσμον εἶναι δείκνυσιν ἑαυτὸν θεὸν τῶν ἁπάντων προαιώνιον. ἐκείνην οὖν οἰκονομικῶς αἰτεῖ ἀπολαβεῖν τὴν δόξαν, οὐχ ἣν οὐκ εἶχεν, ἀλλ' ἣν ὡς ἄνθρωπος γεγονὼς οἰκονομικῶς εἰς ὕβρεις ἑαυτοῦ καθῆκεν εὐδοκίᾳ πατρὸς καὶ ἣν ἐκένωσεν ἔχων αὐτήν, ἣν οὐ λαβεῖν, ἀλλὰ ἀπολαβεῖν <ἔδει>. ἤτοι διὰ τοῦ σχήματος μόνου εἰπὼν δὲ ἑαυτὸν πρὸ τοῦ τὸν κόσμον εἶναι ἔδειξεν, ὅτι οὐκ ἦν ἄνθρωπος ψιλὸς ἀπὸ τοῦ χρόνου τῆς γεννήσεως τῆς παρθένου ἀρξά μενος εἶναι, ἀλλὰ προαιώνιος ὤν, ἐπ' ἐσχάτων δὲ σαρκωθεὶς τῶν ἡμερῶν. εἰπὼν δὲ τῇ δόξῃ, ᾗ εἶχεν, δείκνυσιν, ὅτι ὁ υἱὸς ἀνάρχως εἶχε παρ' ἑαυτοῦ τὴν δόξαν, οὐ παρὰ ἄλλου. 333 Jo 17, 4-5 Προσήκει εἰδέναι, ὅτι οὐ λαβεῖν, ἀλλ' ἀπολαβεῖν προσηύχετο. οὐ μὴν δέ, ἀλλὰ καὶ τοὺς αἱρετικοὺς ἐπιστομίζει τοὺς ἄνθρωπον μόνον αὐτὸν ὑπολαμβά νοντας τὴν αὑτοῦ δόξαν πρεσβυτέραν τοῦ κόσμου εἶναι λέγων· οὐδὲν δὲ ἧττον καὶ Μαρκέλλου τὴν ἀπάτην ἀποδεικνύει φήσαντος τὸν λόγον μὴ παρὰ τοῦ <πατρὸς> εἰληφέναι τὴν δόξαν, ἀλλ' ἀνάρχως κεκτῆσθαι παρ' ἑαυτοῦ. 334 Jo 17, 6-8 Πλανηθέντων εἰς ἀθεσίαν τῶν πολλῶν παρεγένετο ὁ τοῦ θεοῦ υἱὸς εἰς θεογνωσίαν ἀνάγων τοὺς ἀνθρώπους διὰ τοῦ δοῦναι αὐτοῖς τὸν τῆς γνώσεως φωτισμόν. ἔστι μὲν οὖν τοῦ πατρὸς τὰ ὄντα, πλὴν οὐδὲν ἧττόν ἐστι τοῦ υἱοῦ διὰ τὸ ὁμοούσιον. ἀλλὰ καὶ δεδωκέναι λέγεται τῷ υἱῷ τὰ πάντα, δι' ὧν ὑπα κούσαντες τῷ υἱῷ προσάγονται δι'