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which was inaccessible to all flesh. When, therefore, I do this, coming “in the regeneration” I take you with me, so that you may be where I am. 480 {3Jο 14, 6}3He is the Way, because through him they came and he was the lord of leading them up to the Father. And the Truth because of his truthfulness, that these things will certainly be. And the Life, because not even death itself, he says, will be able to prevent you from coming. 481 {3Jο 14, 6}3He is the Way on account of the practical life, the Truth as the true definition of faith, the Life as the one raising us and leading us to incorruption and freeing us from the ancient curse. 482 {3Jο 14, 7}3Here by "sight" he means knowledge according to the mind. He, therefore, who sees the Son not in his bare essence, but clothed in flesh, knows the Father who is equal to him in all things. Knowledge indicates contemplation through concepts, while sight indicates the full conviction through works befitting God. 483 {3Jο 14, 8}3As one who knew the Son precisely he said this, thinking perhaps that he could see God visibly with his eyes. 484 {3Jο 14, 9}3The Son, he says, is nothing other than what the Father is, while remaining Son; for even if you say just so, O Philip, that you know me, that I am the Son, yet you have not recognized me, that having the whole Father in myself I remain again, being Son. 485 {3Jο 14, 9}3From what the Son has done both before the incarnation and after the incarnation, his infinite power appears to the mind as "in a mirror." 486 {3Jο 14, 9}3The saying signifies extreme resemblance and equality. Therefore, so that no one might fall into the heresy of Sabellius by dividing the hypostases, he adds, saying, "He who has seen me has seen the Father." This he indicates through knowledge. He says these things concerning the invisible essence both of himself and of the Father; for it is not possible to see the divine with fleshly eyes. Therefore he said: "He who has seen me has seen the Father," not that he himself is the Father, but that because of the extreme resemblance, he who sees the Son sees the Father; for each one has his own proper existence. 487 {3Jο 14, 11}3Naturally, in his own nature, having the Father's own properties because of being consubstantial; for essentially the Son contains the Father and is in him because of being consubstantial. This he says, that not

is the Son a creature, but consubstantial with the Father. 488 {3Jο 14, 16-17}3By saying "another," he shows the difference of the hypostases, and by saying "like me," the kinship of essence. He says he will ask the Father because they were imperfect, since in a way he sends himself, which the apostles gave to the faithful by the laying on of hands. Nor is the Spirit sent, but being everywhere present, he comes with authority, but he said this to show the time of his coming; for if Christ had not been sacrificed and sin had not been loosed, the Spirit would not have come upon the faithful. And economically, as a man giving reverence to the Father, he said, "I will ask." He called him "another" because he has his own proper existence, not that he is alien to the Father or the Son; for he effects those things which the Son does, so that the Spirit seems to be the Son himself. Therefore he is also called the Spirit of truth, which is Christ. The Son and the Spirit are called Paraclete as creating comfort for us and as interceding for us with the Father; for this name is productive of comfort, not signifying a different essence of the Spirit and the Father. 489 {3Jο 14, 17}3By saying "abides," he taught that not even after death does the Spirit depart, as a quality of the divinity comes to be in you and remains forever in the saints, when through virtue and purity they are zealous to keep the grace in themselves. 490 {3Jο 14, 17}3Instead of: the worldly, who conceive of nothing beyond what is seen, cannot receive the incorporeal and invisible being, he said "receive," which is, they can neither behold nor thus know. 491 {3ςο 14, 18}3He never left them destitute of his providence, but he also appeared to them after the resurrection. Since upon coming he had called them "little children," when he was about to depart he said "orphans." 492 {3Jο 14, 19}3Because he was about to be seen by them alone after the resurrection, he said "a little while" to all. He says "a little while" for the time until the second coming; for to God even a long time is a little while. But you, the holy ones, through the indwelling of the Spirit will know me, but not those of the things of the world

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ὅπερ ἄβατον ἦν πάσῃ σαρκί. ὅταν οὖν ποιήσω τοῦτο, «ἐν τῇ παλιγγενεσίᾳ» ἐλθὼν λαμβάνω ὑμᾶς μετ' ἐμαυτοῦ, ἵνα ἦτε ὅπου εἰμὶ ἐγώ. 480 {3Jο 14, 6}3Ὁδός ἐστιν, ὅτι δι' αὐτοῦ ἤρχοντο καὶ αὐτὸς κύριος ἦν τοῦ ἀνάγειν πρὸς τὸν πατέρα. ἀλήθεια δὲ διὰ τὴν ἀψευδίαν, ὅτι πάντως ταῦτα ἔσται. ζωὴ δέ, ὅτι οὐδὲ αὐτός, φησίν, ὁ θάνατος δυνήσεται ὑμᾶς κωλῦσαι ἐλθεῖν. 481 {3Jο 14, 6}3Ὁδός ἐστι διὰ τὸ πρακτικόν, ἀλήθεια ὡς ἀληθὴς τῆς πίστεως ὅρος, ζωὴ ὡς ἐγείρων ἡμᾶς καὶ εἰς ἀφθαρσίαν ἀνάγων καὶ τῆς ἀρχαίας ἐλευθερῶν ἀρᾶς. 482 {3Jο 14, 7}3Ὄψιν ὧδε λέγει τὴν κατὰ διάνοιαν γνῶσιν. ὁ οὖν θεωρῶν τὸν υἱὸν οὐ γυμνῇ τῇ οὐσίᾳ, ἀλλὰ σάρκα περιβεβλημένον, τὸν ἴσον αὐτοῦ ἐν ἅπασι γινώσκει πατέρα. ἡ γνῶσις τὴν διὰ τῶν ἐννοιῶν θεωρίαν δηλοῖ, ἡ δὲ θέα τὴν διὰ τῶν θεοπρεπῶν ἔργων πληροφορίαν. 483 {3Jο 14, 8}3Ὡς τὸν υἱὸν εἰδὼς ἀκριβῶς εἶπε τοῦτο οἰόμενος τάχα ὀφθαλμοφανῶς δύνασθαι ἰδεῖν τὸν θεόν. 484 {3Jο 14, 9}3Οὐδέν, φησίν, ἕτερόν ἐστιν ὁ υἱὸς ἢ ὅπερ ἐστὶν ὁ πατὴρ μένων υἱός· εἰ γὰρ καὶ ὡς ἔτυχε λέγεις, ὦ Φίλιππε, ὅτι σὲ οἶδα, ὅτι υἱὸς εἶ, ἀλλ' οὐκ ἐπέγνως με, ὅτι ὅλον ἔχων ἐν ἐμαυτῷ τὸν πατέρα μένω πάλιν υἱὸς ὤν. 485 {3Jο 14, 9}3Ἐξ ὧν πεποίηκεν ὁ υἱὸς καὶ πρὸ σαρκώσεως καὶ μετὰ σάρκωσιν, φαίνεται κατὰ νοῦν ὡς «ἐν ἐσόπτρῳ» ἡ ἄπειρος αὐτοῦ ἰσχύς. 486 {3Jο 14, 9}3Ὁ λόγος σημαίνει τὴν ἄγαν ἐμφέρειαν καὶ ἰσότητα. διὸ ἵνα μὴ ἐμπέσῃ τις εἰς τὴν Σαβελλίου αἵρεσιν διαιρῶν τὰς ὑποστάσεις, ἐπάγει λέγων ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα. τοῦτο δὲ δηλοῖ διὰ τὴν γνῶσιν. ταῦτα περὶ τῆς ἀοράτου λέγει οὐσίας ἑαυτοῦ τε καὶ πατρός· οὐ γὰρ δυνατὸν σαρκικοῖς ὀφθαλμοῖς ἰδεῖν τὸ θεῖον. διὸ εἶπεν· ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα, οὐχ ὅτι αὐτός ἐστιν ὁ πατήρ, ἀλλ' ὅτι διὰ τὴν ἄγαν ἐμφέρειαν ὁ τὸν υἱὸν ὁρῶν τὸν πατέρα βλέπει· ἐστὶ γὰρ ἕκαστος ἰδιοσύστατος. 487 {3Jο 14, 11}3Φυσικῶς ἐν τῇ ἰδίᾳ φύσει ἔχων τὰ τοῦ πατρὸς ἴδια διὰ τὸ ὁμοούσιον· οὐσιωδῶς γὰρ ὁ υἱὸς ἐμπεριέχει τὸν πατέρα καὶ ἔστιν ἐν αὐτῷ διὰ τὸ ὁμοούσιον. τοῦτο λέγει, ὅτι οὐκ

ἔστιν κτίσμα ὁ υἱός, ἀλλ' ὁμοούσιος τῷ πατρί. 488 {3Jο 14, 16-17}3Εἰπὼν ἄλλον δείκνυσι τῶν ὑποστάσεων τὸ διάφορον, εἰπὼν δὲ ὡς ἐμὲ τῆς οὐσίας τὸ συγγενές. ἐρωτᾶν δὲ λέγει τὸν πατέρα διὰ τὸ εἶναι αὐτοὺς ἀτελεῖς, ἐπεί πως αὐτὸς αὐτὸν πέμπει, ὅπερ οἱ ἀπόστολοι τῇ ἐπιθέσει τῶν χειρῶν ἐδίδουν τοῖς πιστοῖς. οὔτε δὲ τὸ πνεῦμα πέμπεται, ἀλλ' αὐθεντικῶς ἐφίσταται τὸ πανταχοῦ ὄν, ἀλλὰ τοῦτο εἶπε δεικνὺς τῆς παρουσίας τὸν καιρόν· εἰ μὴ γὰρ ἐτύθη Χριστὸς καὶ ἐλύθη ἡ ἁμαρτία, οὐκ ἐπεφοίτησεν τοῖς πιστοῖς τὸ πνεῦμα. οἰκονομικῶς δὲ ὡς ἄνθρωπος τὸ σέβας διδοὺς τῷ πατρὶ εἶπεν τὸ ἐρωτήσω. ἄλλον δὲ αὐτὸν εἶπεν, ὅτι ἰδιοσύστατος ὑπάρχει οὐχ ὅτι ἀλλότριός ἐστι τοῦ πατρὸς ἢ τοῦ υἱοῦ· ἐκεῖνα γὰρ ἐνεργεῖ, ἅπερ ὁ υἱὸς ποιεῖ ὡς αὐτὸν εἶναι δοκεῖν τὸν υἱὸν τὸ πνεῦμα. διὸ καὶ πνεῦμα ἀληθείας καλεῖται ὅ ἐστινΧριστός. παράκλητος καλεῖται ὁ υἱὸς καὶ τὸ πνεῦμα ὡς παραμυθίαν ἡμῖν ἐμποιοῦντες καὶ ὡς παρακαλοῦντες ὑπὲρ ἡμῶν τὸν πατέρα· τὸ γὰρ ὄνομα τοῦτο παραμυθίας ἐστὶ ποιητικὸν οὐ διάφορον οὐσίαν σημαῖνον πνεύματος καὶ πατρός. 489 {3Jο 14, 17}3Εἰπὼν τὸ μένει ἐδίδαξεν, ὅτι οὐδὲ μετὰ τελευτὴν ἀφίσταται τὸ πνεῦμα, ὥσπερ τῆς θεότητος ποιότης ἐν ὑμῖν γίνεται καὶ ἀπομένει διὰ παντὸς ἐν τοῖς ἁγίοις, ὅταν δι' ἀρετῆς καὶ καθαρότητος τηρεῖν ἐν ἑαυτοῖς σπουδάσωσιν τὴν χάριν. 490 {3Jο 14, 17}3Ἀντὶ τοῦ οἱ κοσμικοὶ οἱ μηδὲν ἔξω τῶν ὁρωμένων νοοῦντες τὸ ἀσώματον ὂν καὶ ἀόρατον οὐ δύνανται λαβεῖν, λαβεῖν εἶπεν, ὅ ἐστιν οὔτε θεωρῆσαι οὔτε οὕτω γνῶναι δύνανται. 491 {3ςο 14, 18}3Οὐδέποτε μὲν εἴασεν αὐτοὺς ἐρήμους τῆς αὐτοῦ προνοίας, πλὴν ὤφθη αὐτοῖς καὶ μετὰ τὴν ἀνάστασιν. ἐπειδὴ ἐλθὼν ἐκάλεσεν αὐτοὺς «τεκνία», μέλλων ἀπιέναι εἶπεν ὀρφανούς. 492 {3Jο 14, 19}3Ὅτι ἔμελλε μόνοις αὐτοῖς ὀφθῆναι μετὰ τὴν ἀνάστασιν, πᾶσιν εἶπεν μικρόν. μικρὸν χρόνον λέγει τὸν ἕως τῆς δευτέρας παρουσίας· μικρὸν γὰρ θεῷ καὶ ὁ μακρὸς χρόνος. ὑμεῖς δὲ οἱ ἅγιοι διὰ τῆς τοῦ πνεύματος ἐνοικήσεως γνώσεσθέ με, οὐ μὴν οἱ τὰ τοῦ κόσμου