For this-that he might speak of Him without hindrance.
But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, "In my Father's house are many mansions: "
by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house,
[They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions."
, he wished elegantly to use the same term in his comparison of the ultimate reward; promising to the very house, which undergoes dissolution through suffering, a better house through the resurrection. Just as the Lore also promises us many mansions as of a house in His Father's home;
albeit there be "many mansions", in the house of the same Father
: "Believest thou not that I am in the Father, and the Father in me? "
s was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have "a great High Priest," who by the greatness of His power and understanding "has passed through the heavens, even Jesus the Son of God," who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: "That where I go, ye may be also."
If ye had known me, ye would have known the Father also: but henceforth ye know Him, and have seen Him."
Now the way is unerring, namely, Jesus Christ. For, says He, "I am the way and the life."
And this way leads to the Father. For "no man," says He, "cometh to the Father but by Me."
The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way
But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of man's senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth.
Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scrip-rural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth,
If ye had known Me, ye would have known My Father also: and from henceforth ye have both known Him, and have seen Him."
We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, "I am the truth"
If, then, we affirm that aught is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, "I am the truth."
of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree
and, "I am the way: no man cometh unto the Father, but by me; "
Having found "the truth,"
For these, for the most part, are the sources whence, from some ignorance or simplicity, custom finds its beginning; and then it is successionally confirmed into an usage, and thus is maintained in opposition to truth. But our Lord Christ has surnamed Himself Truth,
We now, believing Jesus Himself, when He says respecting His divinity, "I am the way, and the truth, and the life,"
And no one asks, "How shall I learn the way which leads to Him? "because he has heard Him who says, "I am the way, and the truth, and the life,"
Again He says, "I am the truth; "
For now that the true light has arisen, ye wander as in the night, and stumble on places with no roads, and fall headlong, as having forsaken the way that saith, "I am the way."
For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, "No man cometh to the Father but by me."
This truth Christ showed to us in His Gospel, and said, "I am the truth."
how much more effectually do we obtain what we ask in Christ's name, if we ask for it in His own prayer!
John 14:6 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me."
John 14:6 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me."
said: In the Gospel the Lord says, "I am the truth."
that he who thoroughly, and fully, and with all faith and all religiousness, drew near to the Son of God, by all means shall attain, through the Son Himself, in whom he thus believes, to the Father, and shall see Him. "For no one," says He, "can come to the Father, but by me."
John 14:6 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith
How could one say that Christ is saved, when the Lord Himself says, "I am the life; "
John 14:6 - NIV, NAB - in Dionysius A Commentary on the Beginning of Ecclesiastes
And they, therefore, are the wise who walk in His way; for He Himself has said, "I am the way."
This is wisdom, and this is the mystery of the Supreme God.God willed that He should be acknowledged and worshipped through Him.
And a fourth in addition to time is the way which leads to the truth. And all these things our Saviour teaches that He is, when He says:
And on the one side the Word is no other than the Christ, the Word, He who was with the Father, by whom all things were made; while, on the other side, the Life is no other than the Son of God, who says:
Consider if the other things which Christ is said to be in a unity admit of being multiplied in the same way and spoken of in the plural. For example, Christ is our life as the Saviour Himself says,
-and He is life also, as from the Father the spring of life, who said, "I am the Life; "
But we must seek to understand what is meant by "tasting of death." And He is life who says, "I am the life,"
and as there is no truth apart from the working of Him who says, "I am the Truth,"
Now we must think that the devil has the power of death,-not of that which is common and indifferent, in accordance with which those who are compacted of soul and body die, when their soul is separated from the body,-but of that death which is contrary to and the enemy of Him who said, "I am the Life,"
And again, the Lord replied to Philip, who wished to behold the Father, "Have I been so long a time with you, and yet thou hast not known Me, Philip? He that sees Me, sees also the Father; and how sayest thou then, Show us the Father? For I am in the Father, and the Father in Me; and henceforth ye know Him, and have seen Him."
and again, "If ye had known me, ye would have known the Father also."
For what the Lord said, "If ye have known me, ye have known my Father also: and henceforth ye have known Him, and have seen Him,"
Philip is reproved, and rightly, and deservedly indeed, because he has said, "Lord, show us the Father, and it sufficeth us."
Whence, also, to Philip, who then was desirous to see Him, the Lord shows this abundantly. For when he said, "Show us the Father,"
For God the Father none ever saw, and lived.
and, "He that hath seen me hath seen the Father; and I am in the Father, and the Father in me."
whom He had reproached them for being ignorant of after so long a time-in a word, as the Son. And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father,"
For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: "He that hath seen Me, hath seen the Father also."
Whereas, on the contrary, God, the Father of Christ, is said to be seen, because "he who sees the Son," he says, "sees also the Father."
and not only so, but also in the sense of the words of Him "who is the image of the invisible God; "He who hath seen Me hath seen the Father who sent Me."
For again and again, and frequently, he objects that it was said, "Have I been so long time with you, and do ye not know me, Philip? He who hath seen me, hath seen the Father also."
hear Him. If He shall say, He that hath seen me hath seen the Father,
Or how is He unlike to the substance of the Father, who is the perfect image and brightness of the Father, and who says, "He that hath seen Me hath seen the Father? "
If, indeed, He meant the Father to be understood as the same with the Son, by saying, "He who seeth me seeth the Father," how is it that He adds immediately afterwards, "Believest thou not that I am in the Father, and the Father in me? "
And yet He omitted not to explain how the Father was in the Son and the Son in the Father. "The words," says He, "which I speak unto you, are not mine,"
How, also, can He be changeable and mutable, who says indeed by Himself: "I am in the Father, and the Father in Me,"
and, "I am in the Father, and the Father is in Me."
How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, "For I am in the Father, and the Father in Me,"
But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word. The Word, therefore, is both always in the Father, as He says, "I am in the Father; "
He ought rather to have said: "Believest thou not that I am the Father? "With what view else did He so emphatically dwell on this point, if it Were not to clear up that which He wished men to understand-namely, that He was the Son? And then, again, by saying, "Believest thou not that I am in the Father, and the Father in me,"
he would not have supposed that we worship any other besides Him who is the Supreme God. "For," says He, "My Father is in Me, and I in Him."
For if the Son was made, there was a time when He was not; but He always was, if, as He Himself declares,
But if Christ is the Father Himself, in what manner does He immediately add, and say, "Whosoever believeth in me, the works that I do he shall do also; and greater works than these shall he do; because I go to my Father?
John 14:12 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
but when He had once said, "I go to my Father, and I send the Paraclete to you,"
And we might make a like inquiry in regard to other things; but by-way of illustration the narrative about the woman of Samaria sufficeth, "Every one that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst."
And again: "If ye do the things that I command you, henceforth I call you not servants, but friends."
And He further subjoins, "If ye love me, keep my commandments; and I will ask the Father, and He will give you another Comforter."
John 14:15 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
Again, that it was the Paraclete Himself who was in Paul, is indicated by our Lord Jesus Christ in the Gospel, when He says: "If ye love me, keep my commandments. And I will pray my Father, and He shall give you another Comforter."
And there is also one Paraclete.
[of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete;
Happily the Lord Himself employs this expression of the person of the Paraclete, so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead); for He says, "I will pray the Father, and He shall send you another Comforter ... even the Spirit of truth,"
"another Comforter," indeed;
But this Holy Spirit the Lord Christ calls at one time "the Paraclete," at another pronounces to be the "Spirit of truth."
For, said He, "I will pray the Father, and He will give you another Advocate, that He may be with you for ever, even the Spirit of truth."
For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, "I am the truth,"
And because the Lord was about to depart to the heavens, He gave the Paraclete out of necessity to the disciples; so as not to leave them in any degree orphans,
John 14:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
didst Thou send Him only under Probus the Roman emperor, and didst leave us orphaned, not with-standing that Thou didst say, 'I will not leave you comfortless (orphaned), '
before He became flesh? And for this cause they lived, because they had part in Him who said, "I am the life," and as the heirs of so great promises received the vision, not only of angels, but of God in Christ. For they saw, it may be, the image of the invisible God,
ed worthy of the glory of God, if He be a fire, consuming materials of that kind? But let us reflect that God does indeed consume and utterly destroy; that He consumes evil thoughts, wicked actions, and sinful desires, when they find their way into the minds of believers; and that, inhabiting along with His Son those souls which are rendered capable of receiving His word and wisdom, according to His own declaration," I and the Father shall come, and We shall make our abode with him? "
And the Saviour says, "If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him."
After which also He adds this: "If any one loveth me, he shall keep my word: and my Father will love him; and we will come unto him, and will make our abode with him."
And blessed is the house where this description lies, as the Lord said, He that loveth me keepeth my sayings
But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me."
For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering
Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ,
But above, withal, He made a declaration concerning this His work.
Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth,
Moreover, also, He added this too: "But the Advocate, that Holy Spirit whom the Father will send, He will teach you, and bring all things to your remembrance, whatsoever I have said unto you."
and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own I peace.
For He said to His disciples, "Peace I leave with you, My peace I give unto you; "and as He knew that it would be men of the world, and not men of God, who would wage war against us, he added, "Not as the world giveth peace, do I give peace unto you."
Among His divine commands and salutary teachings, the Lord, when He was now very near to His passion, added this one, saying, "Peace I leave with you, my peace I give unto you."
John 14:27 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Of this same thing according to John: "Peace I leave with you, my peace I give unto you."
This, it appears to me, was well understood by the servants of the prophetic spirit and the ministers of the Gospel message; they made themselves worthy to receive that peace which is in secret from Him who ever gives it to them that are worthy and who said,
For if any one should inquire the reason why the Father, who has fellowship with the Son in all things, has been declared by the Lord alone to know the hour and the day [of judgment], he will find at present no more suitable, or becoming, or safe reason than this (since, indeed, the Lord is the only true Master), that we may learn through Him that the Father is above all things. For "the Father," says He, "is greater than I."
as He Himself acknowledges: "My Father is greater than I."
, "is greater than I."
Grant that there may be some individuals among the multitudes of believers who are not in entire agreement with us, and who incautiously assert that the Saviour is the Most High God; however, we do not hold with them, but rather believe Him when He says, "The Father who sent Me is greater than I."
John 14:28 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."
Or when he finds it written: "Because He who sent me is greater than I? "
He utters, further, that passage when He shows Himself to be the Son, and reasonably subjoins, and says, "If ye loved me, ye would rejoice because I go unto the Father: for the Father is greater than I."
hear Him. If He shall say, He that hath sent me is greater than I,
For it is clear that He is the image fully containing all things by which the greatest similitude is declared, as the Lord Himself hath taught us, when He says, "My Father is greater than I."
But we must say that to the Father alone belongs the property of being unbegotten, for the Saviour Himself said, My Father is greater than I."
For it was fitting that He who was greater than all things after the Father, should have the Father, who alone is greater than Himself,
John 14:30 - NIV, NAB - in Fragments of the Lost Work of Justin on the Resurrection
And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler
220 The serpent's spoil-"the world's
And again He says with reference to Himself, "Behold, the prince of this world cometh, and findeth nothing in Me."
For as a serpent cannot mark its track upon a rock, so the devil could not find sin in the body of Christ. For the Lord says, "Behold, the prince of this world cometh, and will find nothing in me."
And the Saviour answered her: When I, sent by my Father for the salvation of the world, was hanging on the cross, the prince of darkness came to me; but when he was able to find in me no trace of his work,
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