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

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 might be said: that he changed the names of those deemed worthy by the Savior of a greater vision concerning his transfiguration on the mountain and of Moses and Elijah who appeared in glory. But for this reason he did not change the names of the rest, since they were sufficient even in themselves to represent the character of each. Therefore, it is not our present purpose to speak of the other apostles, but of Thomas, which is interpreted as Didymus, for this reason, because he was a kind of twin in his discourse, setting forth divine things in a twofold manner and an imitator of Christ, who spoke to those outside in parables, but in private explained all things to his own disciples. And it is not at all strange to say that the genuine disciples of Christ achieve this twofold <the> preparation in discourse, which perhaps Thomas already then possessed in an exceptional way. And one might say for this reason that the interpretation of his name alone was recorded, because the evangelist wished for the Greeks encountering the Gospel to pay attention to the peculiarity of the interpretation of the name, which was interpreted preeminently alone, so that they might find the reason why his name was also set forth in Greek. 110 It would have been more proper to say “Is” of the divine Logos; but since, in distinction from the incarnation, which happened at a certain time, he was indicating the existence of the Logos, he used “Was” instead of “Is.” But it must be known that the proper temporal significations of verbs should not be understood in the case of eternal things, that is, “Was” is both is and will be. For the divine Logos and Son of the Father, being an eternal God, the verbs used of him must not be understood as also signifying time, since he himself is not under time; for a verb is that which signifies time in addition, as Aristotle says. 111 He used the appropriate verbs: “Became” for the flesh, and “Was” for the divinity. And “through him” is not stated on account of service, but of cooperation with the Father, and that nothing of existing things is excluded from being made through him. 112 For the life-giving power in him is not only sufficient for giving life, but also for filling the souls of men with knowledge, and <also> driving out ignorance, [that] just as Paul was ignorant of Christ while persecuting, but being illuminated by the light of life, he came to know the one being persecuted; and the thief, suffering on the cross and being enlightened, knew the life. For the Savior says: “No one can come to me, unless the Father draws him.” 113 For the purpose of the one who sent was that all should believe; but if not all believed, and <did not> receive the illumination of the sun, one would not then say that the sun does not rise for this purpose. For the prophets before John became witnesses to the light so that the Hebrews might believe through them. But John, coming after them, testifies to the advent of the Savior <so that> not only the Hebrews might believe but also all those from the nations, as the prophet says: “I will pour out my spirit upon all flesh”; and David: “All the nations will serve him.” 114 “Of bloods,” that is, they have their birth from material things. At any rate, the Savior says to Peter that “Flesh and blood has not revealed it to you, but my Father who is in heaven.” (And otherwise:) They are called sons of God who do not offer sacrifices according to the law from bloods, that is, pleasing God through slaughters and the shedding of bloods; and from the will of the flesh are those who do all things in order to appear righteous to men. For “by the will of the flesh” these purpose to please by circumcising the flesh and wishing to Judaize openly, but not <to> care for the heart and for the Judaism that is in secret. From the will of man are those who on the pretext of human philosophy abstain from vice, and take up virtue. 115 And saying “He cried out” means that with boldness and freedom and without any reservation he preached the coming. and the cry not according to utterance but according to that of the mind

θεωρεῖτε ἔχοντα».〛 περὶ δὲ τοῦ πῶς λέγεται αὐτῷ «Μὴ γίνου ἄπιστος ἀλλὰ πιστὸς» καὶ εἰς τὸ ὄνομα δὲ τοῦ Θωμᾶ τοι αῦτα ἂν λεχθείη, ὅτι τῶν μὲν ἀξιωθησομένων ὑπὸ τοῦ σωτῆρος μεί ζονος θεωρίας περὶ τῆς ἐν τῷ ὄρει μεταμορφώσεως αὐτοῦ καὶ τῶν ὀφθέντων ἐν δόξῃ Μωσέως καὶ Ἠλίου τὰ ὀνόματα μετεποίησεν. τῶν δὲ λοιπῶν διὰ τοῦτο τὰ ὀνόματα οὐ μετεποίησεν, ἐπεὶ καὶ αὐτάρκη καὶ καθ' ἑαυτὰ ἦν παραστῆσαι τὸ ἑκάστου ἦθος. περὶ μὲν οὖν τῶν λοιπῶν ἀποστόλων οὐ νῦν πρόκειται λέγειν, περὶ δὲ τοῦ Θωμᾶ, ὃς ἑρμηνεύεται ∆ίδυμος, διὰ τοῦτο, ἐπεὶ δίδυμός τις τὸν λόγον ἦν ἀπο γραφόμενος τὰ θεῖα δισσῶς καὶ μιμητὴς Χριστοῦ τοῖς μὲν ἔξω ἐν παραβολαῖς λαλοῦντος, κατ' ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς τὰ πάντα ἐπιλύοντος. καὶ οὐκ ἄτοπόν γε φάσκειν τοὺς γνησίους Χριστοῦ μα θητὰς κατορθοῦν διττὸν τοῦτο <τὸ> τῆς ἐν λόγῳ παρασκευῆς, ὅπερ ἤδη τάχα καὶ ἐξαιρέτως εἶχεν ἔκτοτε ὁ Θωμᾶς. εἴποι δ' ἄν τις καὶ διὰ τοῦτο τὴν ἑρμηνείαν μόνου τούτου ἀναγεγράφθαι, τῷ βεβουλῆσθαι τὸν εὐαγγελιστὴν Ἕλληνας ἐντυγχάνοντας τῷ εὐαγγελίῳ ἐπιστῆσαι τῇ ἰδιότητι τῆς ἑρμηνείας τοῦ ὀνόματος κατ' ἐξοχὴν μόνον ἑρμηνευ θέντος ἐπὶ τῷ εὑρεῖν τὴν αἰτίαν τοῦ καὶ Ἑλληνιστὶ ἐκκεῖσθαι τὸ ὄνομα αὐτοῦ. 110 Κυριώτερον μὲν ἦν εἰπεῖν ἐπὶ τοῦ θεοῦ λόγου τὸ «Ἔστιν»· ἀλλ' ἐπειδὴ πρὸς διαφορὰν τῆς ἐνανθρωπήσεως γενομένης ἔν τινι καιρῷ ἐδήλου τὴν ὕπαρξιν τοῦ λόγου, ἀντὶ τοῦ «Ἔστιν» τῷ «Ἦν» κέχρηται ἰστέον δὲ ὅτι τὰς κυρίως σημασίας τῶν ῥημάτων τοῦ χρόνου οὐ δεῖ ἐκλαμβάνειν ἐπὶ τῶν ἀιδίων, ἤγουν τὸ «Ἦν» καὶ ἔστιν καὶ ἔσται. ὁ γὰρ θεὸς λόγος καὶ υἱὸς ὢν τοῦ πατρὸς ἀίδιος τυγχάνων θεὸς τὰ ἐπ' αὐτοῦ ῥήματα οὐ μετὰ τοῦ προσσημαίνειν χρόνον ἐκλαμβάνειν δεῖ, μὴ ὢν αὐτὸς ὑπὸ χρόνον· ῥῆμα δέ ἐστι τὸ προσσημαῖνον χρό νον, ὡς Ἀριστοτέλης φησίν. 111 Καταλλήλοις τοῖς ῥήμασιν ἐχρήσατο τῷ μὲν «Ἐγένετο» ἐπὶ τῆς σαρκός, τῷ δὲ «Ἦν» ἐπὶ τῆς θεότητος. τὸ δὲ δι' αὐτοῦ οὐ διακονίας ἕνεκα κεῖται, ἀλλὰ πρὸς τὸν πατέρα συνεργίας, καὶ ὅτι οὐδὲν ὑπεξαι ρεῖται τῶν ὄντων τῆς δι' αὐτοῦ ποιήσεως. 112 Ἡ γὰρ ἐν αὐτῷ ζωτικὴ δύναμις οὐ πρὸς τὸ ζωοποιεῖν μόνον ἱκανή ἐστιν, ἀλλὰ καὶ γνώσεως πληροῦν τὰς τῶν ἀνθρώπων ψυχάς, τήν <τε> ἄγνοιαν ἐλαύνειν, [ὅτι] οἷον ὁ Παῦλος ἠγνόει τὸν χριστὸν διώκων, ἀλλ' ὑπὸ τοῦ φωτὸς τῆς ζωῆς αὐγασθεὶς ἔγνω τὸν διωκό μενον· καὶ ὁ λῃστὴς ἐπὶ τοῦ σταυροῦ πάσχων καὶ φωτισθεὶς ἔγνω τὴν ζωήν. φησὶν γὰρ ὁ σωτήρ· «Οὐδεὶς δύναται ἐλθεῖν πρός με, «ἐὰν μὴ ὁ πατὴρ ἑλκύσῃ αὐτόν». 113 Ἡ μὲν γὰρ πρόθεσις τοῦ πέμψαντος ἦν πιστεῦσαι πάντας· εἰ δὲ μὴ πάντες ἐπίστευσαν, καὶ τὸν φωτισμὸν <μὴ> παρεδέξαντο τοῦ ἡλίου, οὐκ ἤδη δὲ τὸν ἥλιον φαίη τις ἂν μὴ ἐπὶ τοῦτο ἀνατέλλειν. οἱ μὲν γὰρ πρὸ Ἰωάννου προφῆται μάρτυρες γεγόνασι τοῦ φωτὸς ἐπὶ τῷ τοὺς Ἑβραίους πιστεῦσαι δι' αὐτῶν. ὁ δὲ Ἰωάννης μετ' αὐτοὺς γενόμενος τοῦ σωτῆρος τὴν ἐπιδημίαν μαρτυρεῖ <ἐπὶ τῷ> οὐ τοὺς Ἑβ ραίους μόνους πιστεῦσαι ἀλλὰ καὶ τοὺς ἐξ ἐθνῶν πάντας, καθώς φησιν ὁ προφήτης· «Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρ «κα»· καὶ ὁ ∆αβίδ· «Πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ». 114 «Ἐξ αἱμάτων» τουτέστιν ἐξ ὑλικῶν ἔχουσι τὴν γέννησιν. τῷ γοῦν Πέτρῳ ὁ σωτήρ φησιν ὅτι «Σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ' «ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς». (Καὶ ἄλλως·) Υἱοὶ θεοῦ εἶναι λέγονται οἱ οὐκ ἐξ αἱμάτων τὰς κατὰ νόμους θυσίας προσάγοντες, ἤγουν διὰ σφαγῶν καὶ αἱμά των ἐκχύσεως εὐαρεστοῦντες τῷ θεῷ, ἐκ θελήματος δὲ σαρκὸς οἱ πάντα ποιοῦντες πρὸς τὸ φανῆναι τοῖς ἀνθρώποις δίκαιοι. «θελή «ματι γὰρ σαρκὸς» εὐαρεστεῖν οὗτοι προτέθεινται τὴν σάρκα περι τεμνόμενοι καὶ προφανῶς ἰουδαΐζειν θέλοντες, μὴ ἐπιμελεῖσθαι <δὲ> τῆς καρδίας καὶ τοῦ ἐν τῷ κρυπτῷ Ἰουδαϊσμοῦ ἐκ θελήματος ἀνδρὸς οἱ προφάσει ἀνθρωπίνης φιλοσοφίας ἀπεχόμενοι μὲν κακίας, ἀρετὴν δὲ ἀναλαβόμενοι. 115 Τὸ δὲ «Κέκραγε» λέγων ἀντὶ τοῦ Μετὰ παρρησίας καὶ ἐλευ θερίας καὶ χωρὶς ὑποστολῆς ἁπάσης τὴν παρουσίαν ἐκήρυξε. τὴν δὲ κραυγὴν οὐ κατὰ τὴν προφορὰν ἀλλὰ κατὰ τὸ τῆς νοήσεως