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loving. 493 {3Jο 14, 19}3My resurrection is the pledge of the future life, which you are to receive. By life he means that the disciples live not only the present life, but the future one. 494 {3Jο 14, }3When he rose from the dead and they received the Holy Spirit, they received knowledge, that the Son, having the same power as the Father, is not separated from him because of the unity of substance, but is always with them, helping them. I, being life by nature, joined myself to the Father who is by nature also life itself. And I have joined you also to the Father through the dwelling of the Holy Spirit, making you partakers of the "divine nature"; for I am naturally in the Father as his fruit, and you are in me inasmuch as I have become man, and I am in you through the indwelling of the Spirit. 495 {3Jο 14, }3After the resurrection those who believe rightly will know perfectly; for now "we know in part," that just as the Son is consubstantial with the Father, so also

the will of both is one. 496 {3Jο 14, 21-23}3Lest we should think that all men would simply enjoy such a gift, even if some were not good, he immediately joined to his discourse the person of those who love him. These would be those who have determined to live best; and by having and keeping his commandments, he shows that it is not for all to receive such a gift, but for the good; for after the resurrection, those who have believed rightly and lived perfectly will know perfectly the glory of the Godhead. Such men, he says, the Father will love, and the Son will also love, to whom the authority and power of the Godhead will be perfectly manifested. 497 {3Jο 14, 22}3As a lover of good, Judas wished for all to enjoy the vision of the good things of God. 498 {3Jο 14, 23}3The Father is in the Son naturally, but in us relationally. And when we hear of the union of the Father and the Son, we understand the natural union; but when we hear of the union of God and men, we understand the relational union which comes to the saints from faith and the fellowship from participation in the Spirit. And by speaking in the plural he refutes the heresy of Sabellius, which says there is one hypostasis and one person of the Father and the Son. 499 {3Jο 14, 23}3He teaches that the illumination will be for the disciples alone, exceptionally and beyond reason, in return for their keeping the commandments. 500 {3Jο 14, 24}3He seems to say that the word is his own and not his own, because he says nothing apart from the Father as his own, but what seems good to him is common; my word and the Father's word are common. 501 {3Jο 14, 26}3Therefore, the followers of Montanus, who came two hundred years later, were not the first to receive the Spirit; for of what could the Spirit remind them, since they had heard nothing at all from Christ? 502 {3Jο 14, 26}3Do not bear my absence grievously; for when the Spirit comes, it will be the cause of great blessings for you, teaching you the certainty of my words and comforting you from the afflictions that beset you. When the Spirit comes, you will learn many things which you do not know, and it will remind you of what I have said. 503 {3Jο 14, 27}3Do not be troubled when you hear that I am about to suffer; for from this comes great gain. 504 {3Jο 14, 27}3The peace of the world is where it happens even for an evil purpose, but the peace of Christ persuades one not only to be at peace with those outside, but also with themselves, so that the

flesh may not rebel against the soul. 505 {3Jο 14, 27-28}3You ought, upon hearing that I go to the Father, to take courage and not be grieved. 506 {3Jο 14, 28}3By return he means the time of the resurrection. The fact that the Father is greater does not make him of a different substance, as the heretics say. When he was on earth as a man, he said the Father was greater. He says this because of his visible body, since insofar as he is God, he is not less than the Father, nor does he ascend to heaven, who fills all things and is inseparable from the Father. 507 {3Jο 14, 30}3With the passion at hand, there is no longer a need for words. 508 {3Jο 14, 31}3For the love of God he dies willingly, which has no harm, since the Father who loves him would not have wished this. 509 {3Jο 15, 1}3Christ is the root and without

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ἀγαπῶντες. 493 {3Jο 14, 19}3Ἀρραβὼν τῆς μελλούσης ζωῆς, ἧς ἔχετε λαβεῖν, ἐστὶν ἡ ἐμὴ ἀνάστασις. ζωὴν λέγει ζῆν τοὺς μαθητὰς οὐ μόνον τὴν παροῦσαν, ἀλλὰ τὴν μέλλουσαν. 494 {3Jο 14, }3Ὅτε ἀνέστη ἐκ νεκρῶν καὶ ἔτυχον τοῦ ἁγίου πνεύματος, ἔλαβον γνῶσιν, ὅτι ὁ υἱὸς τὴν αὐτὴν ἔχων δύναμιν τῷ πατρί, ἐκείνου μὲν οὐκ ἀποσχίζεται διὰ τὴν τῆς οὐσίας ἑνότητα, αὐτοῖς δὲ σύνεστιν ἀεὶ βοηθῶν αὐτοῖς. ἐγὼ ζωὴ φύσει ὑπάρχων συνῆψα ἐμαυτὸν τῷ πατρὶ φύσει καὶ αὐτοζωῇ ὄντι. καὶ συνῆψα δὲ καὶ ὑμᾶς τῷ πατρὶ διὰ τῆς συνοικήσεως τοῦ ἁγίου πνεύματος «θείας φύσεως» ποιήσας ὑμᾶς κοινωνούς· ἐγὼ μὲν γὰρ φυσικῶς ἐν πατρὶ ὡς καρπὸς αὐτοῦ, ὑμεῖς δὲ ἐν ἐμοὶ καθ' ὃ γέγονα ἄνθρωπος, καὶ ἐγὼ ἐν ὑμῖν διὰ τῆς τοῦ πνεύματος ἐνοικήσεως. 495 {3Jο 14, }3Μετὰ τὴν ἀνάστασιν οἱ ὀρθῶς πιστεύοντες τελείως γνώσονται· νῦν «γὰρ ἐκ μέρους γιγνώσκομεν», ὅτι ὥσπερ ἐστὶν ὁ υἱὸς ὁμοούσιος τῷ πατρί, οὕτω καὶ

ἓν ἀμφοτέρων θέλημα. 496 {3Jο 14, 21-23}3Ἵνα μὴ πάντας ἁπλῶς τῆς τοιαύτης ἀπολαύσεσθαι δωρεᾶς νομίζωμεν καὶ εἰ μή τινες εἶεν ἀγαθοί, τὸ τῶν ἀγαπώντων αὐτὸν πρόσωπον εὐθὺς τῷ λόγῳ παρέζευξεν. οὗτοι δ' ἂν εἶεν οἱ ἄριστα ζῆν ἐγνωκότες· καὶ διὰ τοῦ ἔχειν καὶ τηρεῖν αὐτοῦ τὰς ἐντολὰς δείκνυσιν οὐ πᾶσιν ἐξεῖναι τῆς τοιαύτης δωρεᾶς τυχεῖν, ἀλλὰ τοῖς ἀγαθοῖς· μετὰ γὰρ τὴν ἀνάστασιν οἱ ὀρθῶς πιστεύσαντες καὶ τελείως πολιτευσάμενοι τελείως γνώσονται τὴν τῆς θεότητος δόξαν. τοὺς δὴ τοιούτους, φησίν, ἀγαπήσει μὲν ὁ πατήρ, ἀγαπήσει δὲ καὶ ὁ υἱὸς, οἷς τελείως ἐμφανισθήσεται ἡ τῆς θεότητος ἐξουσία καὶ δύναμις. 497 {3Jο 14, 22}3Ὡς φιλάγαθος ὁ Ἰούδας πάντας ἤθελεν ἀπολαῦσαι τῆς θεοπτίας τῶν ἀγαθῶν. 498 {3Jο 14, 23}3Ὁ πατὴρ ἐν τῷ υἱῷ ἐστι φυσικῶς, ἐν ἡμῖν δὲ σχετικῶς καὶ ὅταν ἀκούσωμεν ἕνωσιν πατρὸς καὶ υἱοῦ, τὴν φυσικὴν νοοῦμεν, ὅταν δὲ ἕνωσιν θεοῦ καὶ ἀνθρώπων, σχετικὴν νοοῦμεν τὴν ἐκ πίστεως προσγινομένην τοῖς ἁγίοις καὶ τὴν ἀπὸ τῆς τοῦ πνεύματος μετοχῆς κοινωνίαν. εἰπὼν δὲ πληθυντικῶς τὴνΣαβελλίου ἀναιρεῖ αἵρεσιν τὴν λέγουσαν μίαν ὑπόστασιν καὶ ἓν πρόσωπον πατρὸς καὶ υἱοῦ. 499 {3Jο 14, 23}3∆ιδάσκει, ὅτι μόνοις τοῖς μαθηταῖς ἐξαιρέτως καὶ ὑπὲρ λόγον ἔσται ἡ ἔλλαμψις, ὑπὲρ ὧν τηροῦσι τὰς ἐντολάς. 500 {3Jο 14, 24}3∆οκεῖ λέγειν τὸν λόγον ἑαυτοῦ καὶ οὐχ ἑαυτοῦ, ὅτι οὐδὲν ἔξω τοῦ πατρὸς λαλεῖ ὡς ἴδιον, ἀλλὰ τὸ δοκοῦν ἐκείνῳ κοινός ἐστιν ὁ ἐμὸς καὶ τοῦ πατρὸς λόγος. 501 {3Jο 14, 26}3Οὐκοῦν οὐ πρῶτοι ἔτυχον τοῦ πνεύματος οἱ περὶ Μοντανὸν μετὰ διακόσια ἔτη καὶ προσγεγονότες· τί γὰρ εἶχεν αὐτοὺς ἀναμνῆσαι τὸ πνεῦμα ὧν οὐδὲν ὅλως ἤκουσαν παρὰ Χριστοῦ. 502 {3Jο 14, 26}3Μὴ ἐπαχθῶς φέρετε τὴν ἐμὴν ἀπουσίαν· ὅταν γὰρ ἔλθῃ τὸ πνεῦμα, μεγάλων ἀγαθῶν ἔσται ὑμῖν πρόξενον διδάσκον ὑμᾶς τὴν τῶν ἐμῶν λόγων ἀσφάλειαν καὶ παραμυθούμενον ἐκ τῶν συνεχουσῶν ὑμᾶς θλίψεων. ὅταν ἔλθῃ τὸ πνεῦμα, πολλὰ καὶ ἃ οὐκ ἴστε μαθήσεσθε καὶ ἃ εἶπον ἐπαναμιμνῄσκει. 503 {3Jο 14, 27}3Μὴ θορυβεῖσθε ἀκούσαντες, ὅτι μέλλω πάσχειν· πολὺ γὰρ ἐκ τούτου κέρδος. 504 {3Jο 14, 27}3Ἡ τοῦ κόσμου εἰρήνη ἐστίν, ὅπου καὶ ἐπὶ κακῷ γίνεται, ἡ δὲ τοῦ Χριστοῦ εἰρήνη οὐ μόνον πρὸς τοὺς ἔξω εἰρηνεύειν πείθει, ἀλλὰ καὶ πρὸς ἑαυτούς, ἵνα μὴ ἡ

σὰρξ στασιάζῃ κατὰ τῆς ψυχῆς. 505 {3Jο 14, 27-28}3Ἔδει ὑμᾶς ἀκούσαντας, ὅτι πρὸς τὸν πατέρα ὑπάγω, θαρρεῖν καὶ μὴ λυπεῖσθαι. 506 {3Jο 14, 28}3Ἐπάνοδον λέγει τὸν καιρὸν τῆς ἀναστάσεως. οὐ τὸ μείζονα εἶναι τὸν πατέρα ποιεῖ αὐτὸν ἑτέρας οὐσίας, ὡς οἱ αἱρετικοί φασιν. ὅτε ἦν ἐπὶ γῆς ὡς ἄνθρωπος, μείζονα εἶπε τὸν πατέρα. τοῦτο διὰ τὸ φαινόμενον σῶμα λέγει, ἐπεὶ καθό ἐστι θεός, οὐδὲ ἥττων ἐστὶ τοῦ πατρὸς οὐδὲ εἰς οὐρανοὺς ἀνάγεται ὁ τὰ πάντα πληρῶν καὶ ἀχώριστος ὢν τοῦ πατρός. 507 {3Jο 14, 30}3Τοῦ πάθους ἑστηκότος οὐκέτι χρεία ῥημάτων. 508 {3Jο 14, 31}3∆ιὰ τὴν πρὸς θεὸν ἀγάπην ἀποθνῄσκων ἑκὼν ὅπερ οὐδὲν ἔχει βλάβος, ἐπεὶ οὐκ ἂν τοῦτο ἠβούλετο ὁ ἀγαπῶν αὐτὸν πατήρ. 509 {3Jο 15, 1}3Ὁ Χριστός ἐστιν ἡ ῥίζα καὶ ἄνευ