Fragments on the Gospel of John (in the catenae) 1 Positing him as the Creator of all things, he predicates the name of the Word of him. For since, in

 but by the good pleasure of God, he willed that creation should exist. This wisdom, therefore, willed to assume a creative relation to the things that

 again overtakes the light. And that I might change the theorem to something clearer, the light is the truth but when falsehood and all deceit, that i

 but having come to him with scientific proof and articulated understanding, they believe in him and call upon him. Whence Jesus, after the great progr

 But First must be understood instead of Before. However, what he says is something like this: Jesus, being before me and prior to me, came behind

 it is accomplished by choice, then that which is from God comes to pass, and this is the giving of grace for grace from God. 12 But the law was given

 he sees by applying his own mind, just as we are said to see visible things by a glance of the eyes. But God is also seen by those to whom He judges t

 and hiding his power for proceeding toward the dispensation. Since, therefore, it is not possible for any human to show a demonstration of the manner

 a more solid body. But if this were so, the opening of the heavens would not <have> come under sight, for neither is the Holy Spirit which descended f

 he says confidently, from Nazareth is indeed the one who was found and truly he is good. To whom Philip said: “Come and see” the found Jesus, wishing

 having been cast upon it, it seemed to be thought that all things came from water〛. 30 They believed is said instead of They were confirmed. For h

 For to know certain people from their actions and words is possible even for a mere man. But Jesus, not being a mere man, but God become man, knows al

 is grieved at the loss of pleasant things, does not cling with steadfastness to the agreeable things that are present. He wants us, therefore, to be s

 saying we may signify it through the ones being ruled, declaring it either from the place † when of the earth [of him] or of the inhabited world we an

 of wild beasts, having disbelieved God, who promised them the land, thus will they be saved by gazing at the uplifted serpent because of God who comma

 that the one who has done evil should depart from evil † but look to the good and that the one who professes to rejoice in the truth should at some t

 of the only sower of good things. He is none other than Jesus, of whom you have said you baptize, who has been testified to by me, to whom you say all

 by the prophets, in the last «of the days has spoken to us, who live during the visitation

 John. He came for a witness, to bear witness «of the Light».〛 For if the prophets before John also spoke from the earth, how do they bear witness conc

 to come to a woman. 53 But perhaps someone might inquire into the reason why Jews do not associate with Samaritans, which it is possible to find in th

 it must be said, from which Jacob along with his sons was drinking spiritually, and from it were drinking also

 and being lovers of the word, they considered that it was then the time for food and supposed that perhaps just as to Daniel in Babylon by the command

 human nature is not able. But since such a discourse does not come to men bare of matter and bodily examples, for this reason Jesus spits on the groun

 For since there are differences of signs, so that, as the apostle says, both the one in the law and the lawless one, whom the lord consumes with the b

 God, being asked for things by sinners on the basis of works, does not listen. 71 Jesus heard that they had cast him out, and having found him, he sai

 of the sensible it is no longer possible to hear about the bodily... when “Jesus answered and said to her: If you knew the gift of God and who it is

 Aenon, near Salem. Aenon is interpreted as Eye of torment and Salem He who is ascending. Therefore, those who receive the second ransom are now mo

 Jesus to the one who had died. For your sakes, he says, I am glad, those of you believing from learning that he died when I was not with him, and so t

 waits at home to receive him, as one capable of his visit. And she would not have gone out of her own house, unless she had heard her sister saying: “

 outcome is uncertain. But for an allegorical interpretation, it must be said that 〚Jesus formerly walked openly among the Jews through the prophets, b

 to everyone who has will more be given, and he will have an abundance so from the one who has not, even what he thinks he has will be taken away from

 able to believe 〚because their eyes had been blinded by the evil one〛 it was not impossible for them to believe by approaching Jesus 〚and saying: Son

 the sun, the light that does not set and is without evening, having come to the world and through wonders both befitting God and beyond reason having

 you see that I have.”〛 And concerning how it is said to him, “Do not be unbelieving, but believing,” and concerning the name of Thomas, such things mi

 emphatic. For one who proclaims great doctrines, according to the meaning, as is fitting, utters them with a great voice. 116 And has become should

 named it from the reigning God. For indeed among us in common usage, his kingdom is sometimes signified from the one who reigns, and sometimes from th

 and the mere sight of the one envied casts no small spark into the envious.] 130 [For this reason he would have mingled with us .... and becoming for

 risen from the dead. We acknowledge him as head according to the prefiguration of his resurrection, of whom we are members in part and a body through

to everyone who has will more be given, and he will have an abundance; so from the one who has not, even what he thinks he has will be taken away from him; if anyone [also] having received the mina binds it in a cloth, he will hear, "The light is with you for a little longer"; for in just a little while it will be said, "Take the mina from him," since "one who is dishonest in a very little is also dishonest in much." And so one might relate the things concerning the passage: just as the kingdom of God was with the Jews, so also the light was in them; and just as, because they did not render the fruits appropriate to the kingdom of God, they heard, "The kingdom of God will be taken away from you and given to a people producing its fruits," so, since while the light was in them they did not walk so that the darkness might not overtake them, for this reason after a little while the light in them was taken from them and was given to the nation that produces the fruits of the light, becoming like the stars of heaven and being called the light of the world, and having received this from the one who said, "I am the light of the world." 92 For that the divine scripture knows we are free, blaming those who sin as blameworthy because of themselves, and praising those who keep the divine commandment as praiseworthy for their own reason,

〚hear what it says in Deuteronomy: "And now, Israel, what does the Lord your "God ask of you, but to fear the Lord your God, "to walk in all his ways, to love him, and to "serve the Lord your God with all your heart and with all your "soul, to keep the commandments of the Lord and his statutes "which I command you today for your good?" and in Micah: "'Has it not been told to you, O man, what is good? Or what does the Lord require "of you but to do justice, and to love mercy, and to be ready "to walk with the Lord

your God?'"〛 Insofar, therefore, as it depends on these things, it is possible for each of us to become righteous or unrighteous. You will understand, therefore, that "He has blinded their eyes and

hardened their hearts" refers to the evil one, 〚as was said before, who blinded the eyes of some and hardened their heart, so that they might not see with their eyes, and so that they might not understand with their heart, and so that they might turn and the Lord heal them. For it is not as it has said: He has blinded their

eyes and has hardened their heart,〛 so also is written "lest they should turn and he should heal them." So it is one who blinds the eyes and hardens

the heart, and another who heals those who turn, 〚and those who are broken in heart and the blind. And the apostle in the second to the Corinthians says this: "But if "our gospel is veiled, it is veiled to those who are perishing, in "whose case the god of this world has blinded the minds of the unbelievers, "to keep them from seeing the light of the glory of the gospel of

"Christ, who is the image of God.'"〛 And it is no wonder if, by submitting themselves through their sins to the evil one, their eyes are blinded by him and their own heart is hardened according to his will, he doing everything so that they might not see with their eyes and understand with their heart and turn. But also concerning "Therefore they could not "believe," such things must be said: that just as in the case of the one blind from birth, whom

our Savior later healed, if anyone were to say that He is not even able 〚to see because of being blind, he was not saying this, that it is not possible〛 for him ever to see; for it was possible, with Jesus who opens the eyes 〚of the blind granting sight to the blind,〛 for those formerly unable to see to see later, so also those once not

παντὶ τῷ ἔχοντι δοθήσεται καὶ περισσευθήσεται, οὕτως ἀπὸ τοῦ μὴ ἔχοντος καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ' αὐτοῦ· εἴ τίς [τε] λαβὼν τὴν μνᾶν δεσμεύσει αὐτὴν ἐν σουδαρίῳ, ἀκούσεται τὸ «Ἔτι μικρὸν τὸ φῶς ἐν ὑμῖν ἐστιν»· ὅσον γὰρ οὐδέπω λέξεται τὸ «Ἄρατε ἀπ' αὐτοῦ τὴν μνᾶν», ἐπείπερ «ὁ ἐν ὀλίγῳ ἄδικος καὶ «ἐν πολλῷ ἄδικός ἐστι». καὶ οὕτω δ' ἄν τις τὰ κατὰ τὸν τόπον διηγήσαιτο· ὥσπερ ἡ βασιλεία τοῦ θεοῦ παρὰ Ἰουδαίοις ἦν, οὕτω καὶ τὸ φῶς ἐν αὐτοῖς ἐτύγχανε· καὶ ὥσπερ διὰ τὸ μὴ ἀποδεδωκέναι αὐτοὺς τοὺς ἐπιβάλλοντας τῇ βασιλείᾳ τοῦ θεοῦ καρποὺς ἤκουσαν τὸ «Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς», οὕτως ἐπείπερ ὄντος τοῦ φωτὸς ἐν αὐτοῖς οὐ περιεπάτησαν ὡς μὴ σκοτίαν αὐτοὺς λαβεῖν, διὰ τοῦτο μετὰ τὸν μικρὸν χρόνον τὸ ἐν αὐτοῖς φῶς ἀπ' αὐτῶν ἀφηρέθη καὶ ἐδόθη τῷ ποιοῦντι τοὺς καρποὺς τοῦ φωτὸς ἔθνει γενομένῳ ὡς τὰ ἄστρα τοῦ οὐρανοῦ καὶ χρηματίζοντι φῶς τοῦ κόσμου, καὶ τοῦτο εἰληφότι ἀπὸ τοῦ φήσαντος· «Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου». 92 Ὅτι γὰρ αὐτεξουσίους ἡμᾶς οἶδεν ἡ θεία γραφή, ψέγουσα μὲν ὡς παρ' ἑαυτοὺς ψεκτοὺς τοὺς ἁμαρτάνοντας, ἐπαινοῦσα δὲ ὡς παρὰ τὴν ἑαυτῶν αἰτίαν ἐπαινετοὺς τοὺς τηροῦντας τὴν θείαν ἐντολήν,

〚ἄκου σον τί φησιν ἐν τῷ ∆ευτερονομίῳ· «Καὶ νῦν, Ἰσραήλ, τί Κύριος ὁ «θεός σου αἰτεῖ παρά σου ἀλλ' ἢ φοβεῖσθαι Κύριον τὸν θεόν σου, «πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ καὶ ἀγαπᾶν αὐτὸν καὶ λα «τρεύειν Κυρίῳ τῷ θεῷ σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς «ψυχῆς σου, φυλάσσεσθαι τὰς ἐντολὰς τοῦ κυρίου καὶ τὰ δικαιώματα «αὐτοῦ, ὅσα ἐγώ σοι ἐντέλλομαι σήμερον, ἵνα εὖ ᾖ σοί;» ἐν δὲ τῷ Μιχαίᾳ· «Εἰ ἀναγγέλῃ σοι, ἄνθρωπε, τί καλόν; ἢ τί Κύριος ἐκζητεῖ «παρά σου ἀλλ' ἢ τὸ ποιεῖν κρίμα καὶ ἀγαπᾶν ἔλεος, καὶ ἕτοιμον «εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου

τοῦ θεοῦ σου;»〛 ὅσον οὖν ἐπὶ τούτοις δυνατόν ἐστιν ἕκαστον ἡμῶν γενέσθαι δίκαιον ἢ ἄδικον. νοήσεις οὖν τὸ «Ἐτύφλωσεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ

ἐπώρωσεν «αὐτῶν τὰς καρδίας» ἀναφέρεσθαι ἐπὶ τὸν πονηρόν, 〚καθὰ προείρη ται, τυφλώσαντά τινων τοὺς ὀφθαλμοὺς καὶ πηρώσαντα αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς, καὶ ἵνα μὴ νοήσωσι τῇ καρ δίᾳ, καὶ ἵνα μεταστραφῶσι καὶ ἰάσηται αὐτοὺς ὁ κύριος. οὐ γὰρ ὥσπερ εἴρηκεν· Τετύφλωκεν αὐτῶν τοὺς

ὀφθαλμοὺς καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν,〛 οὕτω γέγραπται καὶ τὸ «Ἵνα μὴ στραφῶσι «καὶ ἰάσηται αὐτούς». ἄλλος οὖν ὁ τυφλῶν τοὺς ὀφθαλμοὺς καὶ πωρῶν

τὴν καρδίαν, καὶ ἄλλος ὁ τοὺς ἐπιστρέφοντας ἰώμενος 〚καὶ τοὺς συντετριμμένους τὴν καρδίαν καὶ τοὺς τυφλούς. καὶ ὁ ἀπόστο λος δὲ ἐν τῇ πρὸς Κορινθίους δευτέρᾳ τοῦτό φησιν· «Εἰ δέ ἐστι «κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἐστὶν κεκαλυμμένον, ἐν «οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, «εἰς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τῆς δόξης τοῦ εὐαγγελίου τοῦ

«χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ».〛 καὶ οὐ θαυμαστὸν εἰ ὑποβάλ λοντες ἑαυτοὺς δι' ὧν ἥμαρτον τῷ πονηρῷ τυφλοῦνται τοὺς ὀφθαλ μοὺς ὑπ' αὐτοῦ καὶ πωροῦνται κατὰ τὸ θέλημα αὐτοῦ τὴν ἑαυτῶν καρδίαν, πάντα ποιοῦντος ἵνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς καὶ νοήσωσι τῇ καρδίᾳ καὶ στραφῶσιν. ἀλλὰ καὶ εἰς τὸ «∆ιὰ τοῦτο οὐκ ἠδύναντο «πιστεύειν» τοιαῦτα λεκτέον, ὅτι ὥσπερ ἐπὶ τοῦ ἀπὸ γενετῆς τυφλοῦ, ὃν

ὕστερον ὁ σωτὴρ ἡμῶν ἰάσατο, εἴ τις ἔλεγεν ὅτι Οὐδὲ δύναται 〚βλέπειν διὰ τὸ τυφλὸν εἶναι, οὐ τοῦτο ἔλεγεν, ὅτι οὐ δυνατὸν〛 αὐτόν ποτε ἰδεῖν· δυνατὸν γὰρ ἦν, Ἰησοῦ τῷ ἀνοῖξαι τοὺς ὀφθαλμοὺς 〚τῶν τυφλῶν χαριζομένου τοῖς τυφλοῖς τὸ βλέπειν〛, τοὺς τέως μὴ δυνη θέντας βλέπειν ὕστερον ἰδεῖν, οὕτω τούς ποτε μὴ