1 John 1:1–7

ON THE BEGINNING. — In the beginning was the Word (Jn. 1:1). What is “in the beginning”? For we also read in the ancient Books: In the beginning God made heaven and earth (Gen. 1:1). And in the Epistle of him whose Gospel it is, and about whose “beginning” we are trying to say something, it is signified in the same sense; for he says: That which was from the beginning. (1 Jn. 1:1) The Epistle therefore and the Gospel have one and the same meaning. For it is one thing that is said in the old text, In the beginning God made heaven and earth; and another when he says, In the beginning was the Word; and, That which was from the beginning (1 Jn. 1:1). For to be in the beginning, and to be from the beginning, mean one and the same thing, in the case of that which from the beginning was what it was, and did not begin to be. For that which begins to be, was not from the beginning; and therefore it is subjected to a beginning, that is, to be the first among other things in order, because, being itself made at the beginning, it began to have others after itself, which were made after it. As we read that in the beginning God made heaven and earth: he did not say, In the beginning were heaven and earth; because when they did not yet exist, and God was disposing Himself to make the world, in the beginning, that is, among the other things which were to contribute to the construction of the world, God first made heaven and earth; because beginning is the starting point of one who undertakes something that is first in order. But that which is said, that in the beginning it was, that is, the Word, is meant to have existed before the beginning of the higher and lower creation; so that it should by no means be understood as having been made first among these things which have been created, as if it were made earlier, when God was disposing Himself to make creation. Therefore, if in the beginning it was, that is, it was before all things, it always was. And so too it was the Word. Where? With God, he says, lest it should be thought unworthy and in any way subject to a beginning, it which always was with God. For it is fitting that what was before all things with God should not be subjected to any beginning. Therefore he added: And the Word was God. Now he shows plainly that what was said above applies to the Word; for he says, The Word was God: and concerning God one must not think otherwise than that He should always be said to have been. For if He began to be, He is a creature; if He is a creature, He is not God. For whatever exists is either God or a creature; and therefore the name of God does not belong to a creature. But because He did not begin to be (He was, in fact), He is rightly said to be God. But He is said to have always been with God because He is God not from Himself, but from God. On this account His name is said to be the Word of God, as the faith of the same evangelist shows in his Revelation. For he says among other things: And His name is the Word of God (Rev. 19:13). For in order that He might not be signified as the One from whom are all things, but as the One through whom are all things, that is, not as the Father but as the Son, He is called the Word of God: so that, because God cannot be without His Word, this One who is called the Word of God may be believed to have always been with God; and because the Word is not outside Him whose Word it is, this Word which was with God may be understood as signified to be not from elsewhere, but from God; and because He is from God, He is not absurdly called God. Therefore he does not make two gods by saying that God was with God. For if there were two, they would be different in nature and not of one will. For if we men, though we are of one nature, are nevertheless of different wills, how much more, where the natures are different? and neither would God be said to be with God. For the God who was and is with God does not have from Himself that He is God; otherwise, neither would He be said to be God with God, nor would the Word of God be called God the Word; but because that which is from God does not signify any other kind of being than that which God Himself is, the Word of God is called God, so that, because He is said to be the Word of God, He should not be referred to another God. And the fact that He is called God happens for this reason, lest it should tend to the injury of God, if that which was from God were not at all called God. Therefore both the unity of God has been preserved, and the fitting honor has been rendered, since He who is God from God has not been received in His own glory, but in that of Him from whom He is God. For this reason the Gospel begins to speak of the Word before it speaks of God the Father; because questions arise not concerning God, but concerning the Word of God. No one doubts about God, but about Him who is God from God. For every tongue of those in heaven and on earth confesses one God; but it is disturbed in the mystery of the one God. It trembles when it hears the Word of God called God; for it is struck by bodily representations, because the word of a man cannot be called a man; whereas God is by nature simple, not composed of members, nor having an inside and an outside, nor a before and after, nor top and bottom; but, if it can be said, He is wholly and entirely the same in all respects, nowhere variable or unlike Himself; and His one brightness is measureless. For if fire has neither front nor back, nor inside and outside, how much more its Creator? Therefore, because everything that God is, is entirely one and simple, it does not conflict, when something that is from God is called God. Therefore, partly according to a human example, and partly not according to a human example, the Son of God who is the Word of God is God. For in the same way in which sons of men are men, the Son of God is God; but because sons of men are men by mixture, in this respect the Son of God is not God by that example; because from the simple God He is simply born. And just as our word is from us, by this example it is understood that the Word of God is from Him; but because our word is not what we ourselves are, in this respect the Word of God is not from God in the same manner; because the Word of God is a reality, not a sound that fades away. Nor, because we and God share common words, will there be one and the same explanation for us and for God in the actual effect of things. For we read, In the beginning God made heaven and earth. How did He make? Perhaps as we make our works with the hand? And further on it says: And God said, Let there be light; and there was light (Gen. 1:3). Whom do we suppose God spoke to? For He surely did not speak to man, but to Him who could make, who was also going to make man, as indeed He did. But how did He speak? Perhaps as we speak, with a bodily organ? Far from it. You see, then, that certain words are indeed shared between us and God, but they differ in their effect: for God acts in a different way than we do; and He is said to speak, but not in our manner. So also the Word of God is not a word of the kind we use, which, once it is spoken, no longer exists; that Word, however, remains, because it is such a Word that it hears, and speaks, and works. Moreover, it is not only the Word of God, but also the Power and the Wisdom of God, this is the Son of God. In respect to effect, He is called the Son of God; in respect to the speech by which God addresses us through Him, He is called the Word of God; in respect to the wisdom by which God teaches us His mystery through Him, He is called the Wisdom of God; and in respect to the operation by which God made and makes all things through Him, He is called the Power of God. These titles could fit no one except the Son of God. Precisely because He is God from God, He is said to possess all that is God’s. For by being born He obtained all things of God. It would not be fitting that the Word of God, and the Power and Wisdom of God, should be called degenerate: for this is what “God the Word, the Power, and the Wisdom” means. But Christ, because He is wholly God from the whole God, is God; and He is called the Wisdom of God, and the Power, and the Word: that is, He is God from God, and with God. Therefore it is said, This was in the beginning with God. In order to overcome the minds of unbelievers, Scripture burst forth under force, to show that Christ is God, since everywhere, for the sake of the unity of God, it intends Christ to be understood as God. Now, however, in plain words it has said that He is God, and that He has always been with God, laying open the mystery of God, lest God be thought utterly solitary. It has declared that God is not called one in order that He be considered solitary, but that, although there be two or three, yet from the one, the unity is not discriminatory, because whatever is from the one is referred back to that very one, since He is one, even though all things are said to be from God. Yet there is a difference between that which properly came forth from God and that which was created from outside at His command: that is, there is a difference between that which proceeded from His substance and that which, when it in no way existed, was created by His will. For that which proceeded from the substance of God was never subsequent to His substance; whereas that which was created began to be a substance when it was created: and therefore the Trinity alone has no beginning. Therefore, the disclosure of the mystery has diminished the merit of faith: for the more hidden that which is believed is, the greater is the reward of the believer, and the lesser the punishment of the doubter. But the disclosure of the mystery, while it has made the merits of believers lesser, has stirred up greater punishments for the unbelieving. For a clearer law makes one more guilty. The testimony of the Saviour Himself, by which He called God His own Father, would have sufficed. For which of the believers would doubt that the Son in substance is in no way different from the Father? But because the unreasonableness of heretics, by inventions of unbelief, began to assail the laws of faith by receiving the Son of God otherwise than He is proclaimed, it was added, for the sake of making this known, that He was before all things with God and is God, so as to reveal what the concept of a true Son mystically contained. By this, divine mercy appears to have provided for human weakness, by unveiling what had been reserved, as enclosed, for the merits of a stronger faith. Therefore it added, saying, All things were made through Him, so that if anyone from what had been said above still hesitated in any respect, since human understanding is narrow for grasping divine things, from this he might become capable, when he hears, All things were made through Him. Therefore he would by no means think Him to be a thing made, since he hears that all things were made through Him by God; for if He Himself were a thing made, it would not have said that all things were made through Him by God: nor indeed was He made through Himself. To reveal this more fully still, it added, And without Him, it says, was made nothing: in saying this, it excluded all controversy and earthly arguments. Although there are still those who refuse to believe, nevertheless, when it shows that nothing was made without Him, it has taught that in no way ought He to be suspected of being a creature. For how can He Himself be said to be a creature, when it is said that God made nothing without Him? If God made Him, Scripture lies. But far be it. For Scripture is faithful, and, in order to cut off error, it uses as much clarity as it can for the redemption of human beings unto salvation. Finally it subjoined, What was made in Him was life (Jn. 1:2–4): in Him, that is, in the Word, it signifies that what was made is life. As the Lord Himself also says: As the Father has life in Himself, so He has given to the Son to have life in Himself (Jn. 5:26). It is not that the Word was without life, and afterwards life was either given or made in Him; rather, He wishes the Word itself to be understood as life. If one can say of God the Father that He Himself is one thing and has in Himself another; so also of His Son: for just as the Father has life in Himself, so He gave the Son to have life in Himself. Human words are not fit to explain divine realities. Therefore what is said seems flawed, in that, while the Son of God is not a creature, that which is, is said to have been made in Him. And if it had said, “what was begotten in Him,” even so it would have seemed flawed. But to show His substantial generation, it pointed to the work made in it by such language as it could use, by which it exists, demonstrating that His generation has life in itself. For we indeed live, but we cannot give life to others, since that same life is not in our power. He, however, is said to have life in Himself precisely because He is able to give life and to create what He wills to exist and to live. For this He is said to be born, that He might be able to do all that the Father does; because He has life in Himself just as the Father has. For this is what it means that He made all things through Him and in Him: He so begot Him as to have in Himself life, through which He can make all things, not because He Himself is something other than life, but since His life can both live and create others to live, He is said to have life in Himself. For we indeed live, but we do not have life itself in us in such a way that we also give life to others. This reality the Apostle Paul also recalls among other things when he says: “Who is the image of the invisible God, the firstborn before every creature; for in him were created all things in heaven and on earth, visible and invisible, whether Thrones or Dominions or Principalities or Powers; all things were created through him and in him” (Col. 1:15–16). Now the Gospels agree with this teaching of the two Apostles, John and Paul: for they say the same thing, that the Son of God was begotten before every creature, so that he might create spiritual powers, and the world, and the visible things that are in it. For what John said, that “what was made, in him is life,” Paul signified in the same way when he said that “in him all things in heaven and on earth were created.” And further on: “All things were created through him and in him.” “Through him” he created, because in substance he is the same God, that is, the Father in the Son; but “in him,” because he so begot the Son that he might have the power to make all things visible and invisible. This consisted in making life in him, so that he might both live, and bestow life on others for living, understanding, acting, and upon the other living beings according as he willed, as the image of God. For when he is called the image of God, this refers to both aspects: for by his express birth he possesses in himself the full likeness of the Father, and he can do whatever the Father can do, so that it is truly the Father who is seen in the Son, who is the image of the invisible God. Surely, because he called the Father invisible, he did not thereby make the Son visible, since the Son is by nature what the Father is. And since the heavenly creature is invisible, how much more its Creator? But he meant this of what is in heaven, not of what is on earth; for although the Son is invisible, yet he is seen there, that is, in the heavenly realms, by the Apostles or by others of that kind, of whom he said: “Father, I will that where I am, they also may be with me, and may see my glory” (Jn. 17:24). And elsewhere: “Blessed are the pure in heart, for they shall see God” (Matt. 5:8); that is, the Father in the Son, God in the image; which is God in God. As the body is the image of a bodily thing, so God is the image of God: for the Father is the pattern, and the Son is the pattern taken from the pattern, which he communicates to the Holy Spirit; “For he shall take of mine,” he says (Jn. 16:14). And therefore in the Son God is seen as in his own image. For just as no one was found worthy to open the book and its seals except the Word of God (Rev. 5:4–8), so no one is worthy to see God the Father, neither by nature nor by merits, except his true Son. For there is nothing in between that could stand as an obstacle between the Father and the Son, as he himself bears witness when he says: “Neither has anyone seen the Father, except he who is from God; he has seen the Father” (Jn. 6:46). But if in the Son the Father is seen, why is it said that no one is worthy to see God, since he is seen in the Son, because the Son does not differ from the Father? He does not differ at all in substance, because he is the true Son; it differs, however, in the degree of origin [causalitatis], because all power is from the Father in the Son; and in substance the Son is not lesser, yet in authority the Father is greater, as the Lord himself testifies, saying: “If you loved me, you would indeed rejoice, because I go to the Father, for the Father is greater than I” (Jn. 14:28). Keeping this order, the Apostle Paul also says: “One God, the Father, from whom are all things, and we in him; and one Lord Jesus, through whom are all things, and we through him” (1 Cor. 8:6): so that the first degree is “from whom are all things”; the second, “through whom are all things”; the third, “in whom are all things.” And because none of these is inferior, they are signified in the unity of God, as the Apostle says: “For from him and through him and in him are all things; to him be glory forever and ever” (Rom. 11:36).

Who is he that with hands doth handle the Word, except because "The Word was made flesh, and dwelt in us"? Now this Word which was made flesh that it might be handled, began to be flesh, of the Virgin Mary: but not then began the Word, for the Apostle saith, "That which was from the beginning." See whether his epistle does not bear witness to his gospel, where ye lately heard, "In the beginning was the Word, and the Word was with God." Perchance, "Concerning the word of life" one may take as a sort of expression concerning Christ, not the very body of Christ which was handled with hands. See what follows: "And the Life was manifested." Christ therefore is "the word of life." And whereby manifested? For it was "from the beginning," only not manifested to men: but it was manifested to angels, who saw it and fed on it as their bread. But what saith the Scripture? "Man did eat angels' bread." Well then "the Life was manifested" in the flesh; because it exhibited in manifestation, that that which can be seen by the heart only, should be seen by the eyes also, that it might heal the hearts. For only by the heart is the Word seen: but the flesh is seen by the bodily eyes also. We had wherewith to see the flesh, but had not wherewith to see the Word: "the Word was made flesh," which we might see, that so that in us might be healed wherewith we might see the Word.

The disciples were with Jesus from the beginning, and so they could preach what they had seen and heard in his presence without any ambiguity.

That which we have seen and our hands have touched concerning the Word of life. For not only did they see the Lord with their physical eyes like the others, but they also perceived His divine power with their spiritual eyes. Especially those who saw Him transfigured on the mount, among whom was John himself. And when he says, "and our hands have touched concerning the Word of life," he refutes the madness of the Manichaeans, who deny that the Lord assumed true flesh; the apostles could not doubt the truth of this flesh, as they attested not only by seeing but also by touching; especially John himself who, accustomed to recline on His bosom at supper, touched His limbs more freely the closer he was. And even after His resurrection from the dead, their hands touched concerning the Word of life, as they understood without any doubt that He had taken on true flesh, though now incorruptible, hearing Him say: "Touch and see, because a spirit does not have flesh and bones, as you see that I have" (Luke 24). It is well said, "and our hands have touched concerning the Word of life," because as they proved the truth of His resurrected flesh by touching with their hands, they more surely knew Him to be the Word of life, that is, the true God. Hence Thomas, who was specially ordered to touch Him, immediately upon touching the flesh, confessed Him to be God, saying, "My Lord and my God" (John 20).

The third certainty derives from an intellectual vision combined with bodily vision. This occurred in the minds of the apostles. What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and our hands have handled, the Word of Life. And we announce to you nothing else than what we have seen. Wherefore Thomas wanted to touch, and was told: "Because thou hast seen Me, thou hast believed." And the blessed Virgin Mary, the teacher of the Apostles and Evangelists, came in contact with this Word in her womb and on her lap.

And hence, although different points are taught us in the several books of the Gospels, there is no difference as regards the faith of believers, inasmuch as in all of them all things are related under one imperial Spirit, which concern the Lord's nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent,-the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things so constantly in his epistles also, saying in his own person, "What we have seen with our eyes, and heard with our ears, and our hands have handled, that have we written." For thus he professes himself to be not only the eye-witness, but also the hearer; and besides that, the historian of all the wondrous facts concerning the Lord in their order.

"That which was from the beginning; which we have seen with our eyes; which we have heard."

Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.

What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.

"And our hands have handled of the Word of life; "that is, He who came in the flesh became capable of being touched.

Many think that these words apply to the postresurrection appearances of Jesus and say that John is speaking of himself and the other disciples who first of all heard that the Lord had risen and afterwards saw him with their own eyes, to the point where they touched his feet, his hands and his side and felt the imprint of the nails. For even if Thomas was the only one who actually made physical contact with him, he was representative of the others, for the Savior told them all to touch him and see for themselves. But others take these words in a deeper sense, noting that they do not simply speak about touching but also about handling the "word of life which was from the beginning." Who can this refer to, other than to the one who said: "I am that I am"? Another interpretation is that we have now seen openly with our own eyes the one who was in the beginning, of whom the law and the prophets spoke, saying that he would come. He has indeed come and was seen in the flesh, and after much handling of the scriptural texts which bear witness to him, this is what we believe about the Word of life.

But the writer of the Revelation puts himself forward at once in the very beginning, for he says: "The Revelation of Jesus Christ, which He gave to him to show to His servants quickly; and He sent and signified it by His angel to His servant John, who bare record of the Word of God, and of his testimony, and of all things that he saw." And then he writes also an epistle, in which he says: "John to the seven churches which are in Asia, grace be unto you, and peace." The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: "That which was from the beginning, which we have heard, which we have seen with our eyes." And on the ground of such a revelation as that the Lord pronounced Peter blessed, when He said: "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."

For the Gospel and the Epistle agree with each other, and both commence in the same way. For the one opens thus, "In the beginning was the Word;" while the other opens thus, "That which was from the beginning." The one says: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the Only-begotten of the Father." The other says the same things, with a slight alteration: "That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life: and the life was manifested." For these things are introduced by way of prelude, and in opposition, as he has shown in the subsequent parts, to those who deny that the Lord is come in the flesh. For which reason he has also been careful to add these words: "And that which we have seen we testify, and show unto you that eternal life which was with the Father, and was manifested unto us: that which we have seen and heard declare we unto you."

About this epistle many have erred, supposing that it was written by the apostle John, yet if they had investigated the matter they would have seen that the thought, shape and authority of this letter are greatly inferior to the sound words of the Evangelist.

This is directed towards Jews and Greeks, who also slander our mystery as being more recent. It shows therefore that it is also ancient, because from the beginning, that is, at the same time as the conceived [ἐννοηθείσῃ] beginning. Or that it is not only by law, but also of the visible creation itself, that this is more inspiring: for the former had a beginning, but this was even before that beginning. Therefore, when the mysteries of the Greeks arose yesterday or the day before, what can anyone say? Those things that are praised in the self-indulgence of the mind have received a substance that barely withstands late, when filthiness was already prevalent among men, of which both discipline and remembrance as we decline from the better to our confusion of night. Therefore, demonstrating the magnificence of our mystery from its very antiquity, John added that this is also life, and life measured not by time-based space, but having persistence and always existing with the Father, saying things that are in accordance with what was said in his Gospel. For there it is: "In the beginning was the Word, and the Word was with God, and the Word was God." (Jn. 1:1) However, this "was" does not designate a time-based subsistence, but is the essence of a lasting thing, and the principle, basis, and foundation of all that have come to be, without which not even these could exist. Each of them, as they are born, is said to be something determined, for example, to be an angel, to be the sun, to be the sky, and all other things. But the Son, being alone, comes to participate in all things for existence. Therefore, Paul says: "In Him we live and move and have our being." (Acts 18:28) This to have heard according to the introductory doctrine, where one first receives, comes to live itself, not corporally, but perfectly knowing, after long exercise and consideration: which is also called contact with the Word of life, which said: "I am the life." (Jn. 14:6) However, this can also be said about the Word that was in the beginning: namely, that we have heard it would come through the law and the prophets. Therefore, we have seen and touched this one coming in the flesh: "for no one has ever seen God visibly." (Jn. 1:18, 1 Jn. 4:12) Nor did we hastily decide from the appearance, but after a long examination, that is, the mutual questioning of the law and prophetic testimonies concerning Him, we believed in the Word appearing in the flesh. But, what we have seen, that is, we have admired with our eyes. For Θεασθαι "to have looked upon" is to gaze with wonder and astonishment. Therefore, we have not perceived or touched what was there, for who can declare this generation? (Isa. 53:8) But what has happened: either through interactions of understanding, as has already been said, or also through the senses, as Thomas after the resurrection. (Jn. 20:26) For he was one and inseparable, the same both visible and invisible, both seized and unable to be comprehended, both touched and unable to be touched, speaking in a human manner and performing miracles as God. However, we say this because of the supreme union of the Word with the flesh. The series of words is this: 1:1-2c That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have touched, of the Word of Life; for the life was revealed, and we have seen it, and bear witness: And I declare to you the eternal life which was with the Father and was revealed to us: therefore, what we have seen, we also declare to you. Here therefore the discourse responds where it is said. What therefore we have seen. However, the discourse was not reported as we have: first indeed because of the use of abbreviated words, then also despising the trivialities of the Greeks, and showing that our salvation is not in words, but in works, and making us more attentive in these matters, lest we should immediately find what is proposed there and become negligent. Furthermore, dealing with divine matters, he wished to conceal in obscurity those things which were more uplifting than could be accepted by profane ears, nor should they be safely spread to them. For it is not the act of a sensible man, nor of a discerning consideration, to throw what is holy to dogs, and to cast pearls before swine. (Matt. 7:6)

Concerning this more gracious touch John speaks: "...and our hands have handled, concerning the Word of life."

How can you believe that what always existed took a beginning later on?

Given that this same John also said, "No one has ever seen God," how can he assure us that the living Word of life has been seen and touched? It is clear that it was in his incarnate and human form that he was visible and touchable. What was not true of him by nature became true of him in that way, for he is one and the same indivisible Word, both visible and invisible, and without diminishing in either respect he became touchable in both his divine-human nature. For he worked his miracles in his divinity and suffered for us in his humanity.

Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life." False, of course, and deceptive must have been that testimony, if the witness of our eyes, and ears, and hands be by nature a lie.

But the very same apostles testify that they had both seen and "handled" Christ. Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the Visible and the Invisible, will not some one on the other side argue that the two statements are quite correct: that He was visible indeed in the flesh, but was invisible before His appearance in the flesh; so that He who as the Father was invisible before the flesh, is the same as the Son who was visible in the flesh? If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before (coming in) the flesh? And by parity of reasoning, if He is the same who was visible after (coming in) the flesh, how happens it that He is now declared to be invisible by the apostles? How, I repeat, can all this be, unless it be that He is one, who anciently was visible only in mystery and enigma, and became more clearly visible by His incarnation, even the Word who was also made flesh; whilst He is another whom no man has seen at any time, being none else than the Father, even Him to whom the Word belongs? Let us, in short, examine who it is whom the apostles saw.

"That," says John, "which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the "Word in the beginning with God" the Father, and not the Father with the Word.

And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being" Lord" He becomes" Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.

To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle" by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts.

Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away.

He says this both to the Jews and to the pagans, who disparage the mystery of our salvation as something recent. The Apostle shows that it is also ancient, for it is from the beginning and contemporaneous with the beginning conceived in the mind, or that it is more ancient not only than the law, but even than the visible creation itself, for creation had a beginning, but it existed even before the very beginning. For what can anyone say about the pagan mysteries, which appeared yesterday and the day before? They, accompanied by debauchery, arose late, at a time when impurity already dwelt in people, which that debauchery serves as a crowning point and monument, and through which we descended from a good state into the darkest night. Presenting the greatness of our mystery in its comparative antiquity, the Apostle adds that it is also Life — Life not measured by a span of time, but self-existent, as always being with the Father, as it is also said in the Gospel: "and the Word was with God" (John 1:1). The word "was" signifies not a temporal existence, but the self-existent being of a known subject, the origin and foundation of everything that received being, such that without it the latter could not have come into being. Although it is said of every created being that it is — for example, there is an angel, there is a heaven, there is a sun, and so forth — yet properly and perfectly only the Son alone is, through Whose participation all things come into being. Therefore Paul also says: "in Him we live, and move, and have our being" (Acts 17:28). He who previously heard about this from the initial teaching passes on to the seeing of Him, not bodily but intellectually, and not with bodily eyes but with mental ones. "Handled" is said of the Word of Life, Who said: "I am the life" (John 14:6). Perhaps it is said this way also about the Word existing in the beginning, because we heard from the law and the prophets that It would come. When It came openly with flesh, we saw It and handled It. For God, as He is in Himself, "no one has ever seen" (John 1:18). And we attached ourselves to the Word that appeared not carelessly, but, as already said, after handling, that is, after investigation in the law and the prophets we believed in the Word that appeared in the flesh. We saw and handled not what It "was" (for "who shall declare His generation?" (Isaiah 53:8)), but what It "became," and we handled It both by mental touch and at the same time by sensory touch, as, for example, Thomas did after the resurrection. For He was One and undivided, One and the Same — visible and invisible, containable and uncontainable, untouchable and tangible, speaking as a man and working miracles as God. So we speak of the Word on account of the most intimate union of God with the flesh.

"Beheld" means the same as saw with one's own eyes and marveled; for θεάσασθαι derives from θαυμάζειν and means: to look with wonder. "Handled" means the same as examined. The connection of the discourse is as follows: that which was from the beginning, which we heard, and saw, and beheld with our eyes, and which our hands handled concerning the Word of life, which was manifested, and which we saw, and bear witness to, and declare unto you, that is, the eternal life which is with the Father and was manifested to us; so then, what we saw, that we also declare unto you,

The Apostle did not proclaim in the way we do, first, for the sake of brevity of speech, then out of disregard for Hellenic empty talk, further, to show that our salvation is not in words but in deeds, and finally, to make us more attentive, so that we, finding what is set forth easy and as if self-evident, would not become distracted. Beyond this, the Theologian wished by obscurity to conceal that which is above impure hearing and with which it is unsafe to fill it; "for to give what is holy to dogs and to cast pearls before swine" (Matt. 7:6) is contrary to sound reason.

John says this with reference to the close union of the Word with the flesh. Or perhaps he says this with reference to the resurrection, considering the way in which it was made known to the apostles by the action of Thomas. That proved that Christ rose again with the same flesh in which he had been crucified.

"The Life was manifested." Christ therefore is "the word of life." And whereby manifested? For it was "from the beginning," only not manifested to men: but it was manifested to angels, who saw it and fed on it as their bread. But what saith the Scripture? "Man did eat angels' bread." Well then "the Life was manifested" in the flesh; because it exhibited in manifestation, that that which can be seen by the heart only, should be seen by the eyes also, that it might heal the hearts. For only by the heart is the Word seen: but the flesh is seen by the bodily eyes also. We had wherewith to see the flesh, but had not wherewith to see the Word: "the Word was made flesh," which we might see, that so that in us might be healed wherewith we might see the Word.

"We have seen and are witnesses." Perhaps some of the brethren who are not acquainted with the Greek do not know what the word "witnesses" is in Greek: and yet it is a term much used by all, and had in religious reverence; for what in our tongue we call "witnesses," in Greek are "martyrs." Now where is the man that has not heard of martyrs, or where the Christian in whose mouth the name of martyrs dwelleth not every day? For it was for bearing witness of that which they had seen, and bearing witness of that which they had heard from them who had seen, that, while their testimony itself displeased the men against whom it was delivered, the martyrs suffered all that they did suffer. The martyrs are God's witnesses.

And the life was manifested, etc. He refers to that life which speaks in the Gospel: "I am the resurrection and the life" (John 11); which was manifested through divine miracles declared in the flesh, and the disciples present saw what they would testify to posterity with undoubted truth, when performing signs, as John himself wrote, He manifested His glory, and His disciples believed in Him (John 2). And because the apostle John testifies that he saw the life manifested with his co-apostles, the heretic Apelles should be confounded with his followers, who contends that the same life, that is, the Lord Savior, appeared to the world not as God in truth, but as a man in fantasy.

And we proclaim to you eternal life, etc. It was with the Father in eternal divinity, and appeared in time to the world in humanity.

"The life was manifested." For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men."

"And we show unto you that eternal life, which was with the Father, and was manifested unto you."

He signifies by the appellation of Father, that the Son also existed always, without beginning.

Note that there is an important difference between seeing and contemplating. For what is seen can be told to others, which is not always possible with things which are contemplated. For there are many things which may be perfectly well contemplated but which cannot be expressed in words because they are known by some ineffable understanding. In this verse it should be noticed that those who are bearing witness are not validating the life of Jesus but improving themselves by their confession.

"And we declare to you eternal life, which was with the Father and was revealed to us." "And we declare to you the life." Therefore, what we have seen, we also declare to you, John says. What is that? That he who is eternal life has been revealed to us, and we have become witnesses of him both before his crucifixion and after his resurrection. For he was indeed nailed to the cross in the flesh, and in that same flesh he rose again.

For its salvation is endangered, not by its being ignorant of itself, but of the word of God. "The life," says He, "was manifested," not the soul.

What did they proclaim, but that eternal life has appeared to us and that we have become witnesses of it? What you gain from this proclamation is the right to share this experience with us. For the one who is in fellowship with us has fellowship with the Father and with his Son, Jesus Christ, and since you share in the same fellowship, we shall all have joy together, in that we have been united to God.

Those saw the Lord Himself present in the flesh, and heard words from the mouth of the Lord, and told them to us. Consequently we also have heard, but have not seen. Are we then less happy than those who saw and heard? And how does he add, "That ye also may have fellowship with us"? Those saw, we have not seen, and yet we are fellows; because we hold the faith in common. For there was one who did not believe even upon seeing, and would needs handle, and so believe, and said, "I will not believe except I thrust my fingers into the place of the nails, and touch His scars." And He did give Himself for a time to be handled by the hands of men, who always giveth Himself to be seen by the sight of the angels; and that disciple did handle, and exclaimed, "My Lord, and my God!" Because he touched the Man, he confessed the God. And the Lord, to console us who, now that He sitteth in heaven, cannot touch Him with the hand, but only reach Him with faith, said to him, "Because thou hast seen, thou hast believed; blessed are they that have not seen, and yet believe." We are here described, we designated. Then let the blessedness take place in us, of which the Lord predicted that it should take place; let us firmly hold that which we see not; because those tell us who have seen.

What we have seen and heard, we proclaim to you, etc. Blessed John clearly shows that anyone who desires to have fellowship with God must first be united with the fellowship of the Church, learn that faith, and be imbued with its sacraments, which the disciples received from the Truth dwelling in the flesh itself. Nor in any way are those less associated with God who believe through the doctrine of the apostles, than those who believed through the Lord preaching in the world himself, except insofar as the quality of faith or works distinguishes them. Hence also concerning this fellowship of the saints, which they have in the Father and the Son, the Son himself, praying to the Father, says: Holy Father, keep them in your name, which you have given to me, that they may be one as we are one (John XVII). And a little later: I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (John XVII).

Our fellowship is in the unity of our faith here on earth and in the eternal dwelling place of God in heaven.

"What we have seen and heard, we also declare to you, so that you may have fellowship with us, and our fellowship is with the Father and His Son Jesus Christ." And what profit do we bring you from this announcement? Namely, that just as we have taken you as partners [κοινωνοὺς] through the words of what we have seen and heard, so you may also be partners of the Father and of his Son Jesus Christ.

Wherefore he also exhorts us to believe in the name of His (the Father's, ) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ." Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ.

What exactly? That the Life, being eternal, appeared to us, and we were eyewitnesses of it both before the cross and after the resurrection. For one and the same was nailed in the flesh to the cross and rose again in the same flesh. And what benefit is it to you, he says, that we proclaim this to you? This: that just as through the word we receive you as partakers of what we have seen and heard, so we have you as partakers of both the Father and His Son Jesus Christ, and having received this, we who have cleaved to God can be filled with joy.

"That ye also," saith he, "may have fellowship with us." And what great matter is it to have fellowship with men? Do not despise it; see what he adds: "and our fellowship may be with God the Father, and Jesus Christ His Son. And these things," saith he, "we write unto you, that your joy may be full." Full joy he means in that fellowship, in that charity, in that unity.

And we write these things to you so that your joy may be complete. The joy of teachers is made complete when, through preaching, they lead many to the fellowship of the holy Church, and to the fellowship of God the Father and his Son Jesus Christ, through whom the Church is strengthened and grows. Hence also Paul says to those whom he instructed in the faith: Complete my joy by being of the same mind, having the same love, being in full accord and of one mind (Philippians II).

The fullness of joy comes when we are in fellowship with the apostles, as well as of the Father, Son and Holy Spirit.

"And we write this to you, so that your joy may be complete." However, having seized this, let us be complete with joy as if united with God. Or because while you are participants with us, we have our joy to the fullest; which the joyful sower will establish for the reapers, rejoicing in what they may enjoy from their labors.

For when we are in communion with you, we experience the greatest pleasure, similar to that which a rejoicing sower provides to the reapers at the distribution of wages, when they too rejoice that others enjoy their labors.

What is this message? It is that eternal life has appeared to us. For the Father so loved the world that he gave his only-begotten Son, and this is what we proclaim to you—that the Word of God who has come into the world and become a man is both God and light.

Truly that Light is God Himself, for "God is Light, and in Him is no darkness at all;" but He is the Light of purified minds, not of these bodily eyes. And the mind shall then be, what meanwhile it is not, able to see that light. But this the bodily eye neither now is, nor shall then be, able to see. For everything which can be seen by the bodily eye must be in some place, nor can be everywhere in its totality, but with a smaller part of itself occupies a smaller space, and with a larger part a larger space. It is not so with God, who is invisible and incorruptible, "who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen nor can see."

"God is light, and there is no darkness in Him at all." Who would dare to say that there is darkness in God? Or what is the light? Or what darkness? Lest haply he speaks of such things as pertain to these eyes of ours. "God is light." Saith some man, "The sun also is light, and the moon also is light, and a candle is light." It ought to be something far greater than these, far more excellent, and far more surpassing. How much God is distant from the creature, how much the Maker from the making, how much Wisdom from that which is made by Wisdom, far beyond all things must this light needs be. And haply we shall be near to it, if we get to know what this light is, and apply ourselves unto it, that by it we may be enlightened; because in ourselves we are darkness, and only when enlightened by it can we become light, and not be put to confusion by it, being put to confusion by ourselves. Who is he that is put to confusion by himself? He that knows himself to be a sinner. Who is he that by it is not put to confusion? He who by it is enlightened. What is it to be enlightened by it? He that now sees himself to be darkened by sins, and desires to be enlightened by it, draws near to it: whence the Psalm saith, "Draw near unto Him, and be ye enlightened; and your faces shall not be ashamed." But thou shalt not be shamed by it, if, when it shall show thee to thyself that thou art foul, thine own foulness shall displease thee, that thou mayest perceive its beauty. This it is that He would teach.

And this is the message which we have heard from him, etc. By this statement, blessed John both shows the excellence of divine purity, which we are also commanded to imitate, saying: Be holy, for I, the Lord your God, am holy (Leviticus XIX); and he refutes the insane doctrine of the Manicheans, who said that the nature of God was conquered and corrupted by the prince of darkness in war.

[Arguing against Pantheism — that if God is identical with the universe, evil becomes part of God and moral judgment becomes impossible. Christianity insists God is separate from creation and that some things in the world are genuinely contrary to His will.]

If you do not take the distinction between good and bad very seriously, then it is easy to say that anything you find in this world is a part of God. But, of course, if you think some things really bad, and God really good, then you cannot talk like that. You must believe that God is separate from the world and that some of the things we see in it are contrary to His will. Confronted with a cancer or a slum the Pantheist can say, 'If you could only see it from the divine point of view, you would realise that this also is God.' The Christian replies, 'Don't talk damned nonsense.'* For Christianity is a fighting religion. It thinks God made the world—that space and time, heat and cold, and all the colours and tastes, and all the animals and vegetables, are things that God 'made up out of His head' as a man makes up a story. But it also thinks that a great many things have gone wrong with the world that God made and that God insists, and insists very loudly, on our putting them right again.

* One listener complained of the word damned as frivolous swearing. But I mean exactly what I say—nonsense that is damned is under God's curse, and will (apart from God's grace) lead those who believe it to eternal death.

"For God," he says, "is light."

He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of "light inaccessible." [1 Timothy 6:16] But John himself also in this same Epistle says, "God is love:" [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.

"And in Him is no darkness at all," - that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life.

John wrote that the proclamation, by which it was stated that God is light, with no shadows in him at all, was made by the Savior himself to his disciples. Now he is sharing it with his readers so that they too might believe the same thing about God.

When John says that there is no darkness in the light of God, he proves that all the lights of others are stained by some blemish.

And this is the promise that we have heard from Him; and we announce to you that God is light, and in Him there is no darkness at all. Having said this, John resumes the conversation, explaining what the announcement he heard is: and he says that this is that God is light, and in Him there is no darkness at all. And where did John hear it? From Christ Himself, who said: "I am the light of the world (Jn. 8:12);" and: "I came as light into the world." (Jn. 13:46) Light therefore is, and darkness is not in it. Spiritual light, however, stirs the eyes of our soul to its reception, turning away from all these material things, and urging solely towards its desire with loving affection. However, darkness signifies either ignorance or sin. In God, indeed, neither ignorance nor sin can be found. For these refer to material things and the structure that is found among us. If it has been said elsewhere: "Darkness has been placed as a hiding place for Him," (Ps. 17:12) it was nonetheless said "has been placed;" not, however, "he is darkness," as it was said, "God is light." For it is one thing that is placed by Him who places. Here, then, darkness signifies ignorance, which consists in the fact that God cannot be comprehended: and this is ours, not God's. Therefore, something is placed among those things that do not belong to anyone, nor for his own sake, but for someone else that concerns him. That he also calls darkness sin is evident from what has been said by the same in the Gospel. For what does John say there? "And the light shines in the darkness, and the darkness did not comprehend it (Jn. 1:5);" by calling darkness our substance, which is subject to sins, in which he was made or by which he was assumed, he did not contract impurities from it: for he did no sin, etc.

God is light, according to John. The only-begotten Son therefore is the brightness of that light, proceeding from God without separation, as brightness from light, and lightening the whole creation.

Let no one deceive you. God is light, and to those who have entered into union with him, he imparts of his own brightness to the extent that they have been purified.

Draw whatever (veil of) darkness you please over your deeds, "God is light." But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery.

Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.

The Apostle again returns to his former discourse and explains what Gospel he heard, namely the following: God is light, and there is no darkness in Him. From whom did he hear this? From Christ Himself, Who said: "I am the light of the world" (John 8:12), and again: "I have come as a light into the world" (John 12:46). So then, He is light, and there is no darkness in Him, but a spiritual light that draws the eyes of the soul to behold Him, turning them away from everything material and arousing desire for Him alone with the most fervent love. By "darkness" he means either ignorance or sin; for in God there is neither ignorance nor sin, because ignorance and sin have their place in matter and in our disposition. And if it is said somewhere: "He made darkness His covering" (Ps. 18:12), it says that He "made" darkness, not that He "is" darkness, as it says He "is" light. For that which sets in place and that which is set in place are not the same thing. So here "darkness" signifies our ignorance about God, on account of His incomprehensibility, and this ignorance is ours, not God's. For sometimes something is attributed to one in whom it does not exist, not for his own sake, but for the sake of someone who has a relation to him. And that the Apostle calls sin darkness is evident from his Gospel saying: "and the light shines in the darkness, and the darkness did not overcome it" (John 1:5), where by darkness he means our sinful nature, which by its inclination toward falling yields to our envious adversary the devil, who drags us into sin. So then, the Light, having united Himself with our nature, which is so easily seized, became completely unseizable by the tempter. For "He committed no sin" (Isa. 53:9). So then, when we receive you as sharers in communion with God, Who is light, and in this light, as has been shown, there can be no darkness, then we too, as sharers of the light, must not admit darkness into ourselves, lest we suffer punishment for falsehood and together with falsehood be cut off from communion with the light. Therefore, holding to communion with one another, that is, with us and with the light, we must make ourselves unconquerable by sin. But how will this be, when we have already been mired in many sins before? For no one who loves truth and strives to be truthful will dare to say that he is without sin. So then, if anyone is seized by this fear, let him not despair: for whoever has entered into communion with His Son Jesus Christ has been cleansed by His Blood, shed for us. Note that on account of the most intimate union he calls Him the Son of the Father even according to what was assumed by Him from us; for blood, without doubt, belongs to our nature, not to God. And Nestorius is clearly insane and impious when he separates the flesh from the Son and does not allow His Mother to be called the Theotokos. One must also know that the entire thought of this passage overthrows the blasphemy of the Jews as well, who said: "We know that this Man is a sinner" (John 9:24). So then, he says, if we do the works of light, then we are in communion with Him, but if we do not do them, then we are strangers to Him. And how is He not the true light and completely sinless, when He "was numbered with the transgressors" for your sake (Isa. 53:12)? So then, if we, who once cried out: "His blood be on us and on our children" (Matt. 27:25), shamelessly say that we have not sinned, then we "deceive ourselves," as though crucifying Christ were no sin. The Apostle did not say: we lie, but: we deceive ourselves, because deception is outside of truth. But if we acknowledge our sin and confess it, He will forgive us.

John says that if we sin we have no fellowship with God, but if we do the works of light, then we have fellowship with one another.

If "God be light, and in Him is no darkness at all, and we must have fellowship with Him," then from us also must the darkness be driven away, that there may be light created in us, for darkness cannot have fellowship with light. "If we say that we have fellowship with Him, and walk in darkness, we lie." Thou sayest thou hast fellowship with God, and thou walkest in darkness; "and God is light, and in Him is no darkness at all:" then how should there be fellowship between light and darkness? At this point therefore a man may say to himself, What shall I do? how shall I be light? I live in sins and iniquities. There steals upon him, as it were, a desperation and sadness. There is no salvation save in the fellowship of God. "God is light, and in Him is no darkness at all." But sins are darkness, as the Apostle saith of the devil and his angels, that they are "rulers of this darkness." He would not call them of darkness, save as rulers of sins, having lordship over the wicked.

If we say that we have fellowship with Him, etc. He names darkness, sins, heresies, and hatreds. Therefore, the mere confession of faith alone is not sufficient for salvation, to which the testimony of good works is lacking. But neither does the rectitude of works without the simplicity of faith and love profit. For whoever is besieged by darkness in any part cannot have fellowship with Him in whom no iniquities occur. For what fellowship has light with darkness? (II Cor. VI).

And how can they say that they alone know God when they do the same things as those who are loathed by the heathen because they do not do what the laws direct, that is, as the wicked and incontinent and covetous and adulterous? They ought to live good lives even while they are dwelling in an alien country, to manifest their truly kingly nature. But because they have chosen to disobey the laws, they make themselves objects of hatred both to human lawgivers and to the law of God. At any rate in Numbers the man who thrust his spear into the fornicator is evidently blessed by God. And John says in his epistle: "If we say that we have fellowship with him and walk in darkness, we lie and do not the truth; but if we walk in the light as he is in the light, we have fellowship with him, and the blood of Jesus his Son cleanses us from sin." How then are they who do these things superior to worldly men when they behave like the very worst men of this world? Those whose actions are alike are in my opinion of like nature.

The truth is light, so if we do not walk according to it, we are in the dark.

...the 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, and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, "Truth has sprung out of the earth." The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies...

If we say that we have fellowship with Him and walk in darkness, we lie and do not practice the truth. But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. Since therefore we are called to have fellowship with God, who is light; furthermore, in such light the darkness cannot stand, as has been demonstrated, nor can we, who are partakers of the light, thereafter receive darkness in ourselves, lest we suffer the penalties of falsehood and be separated from the fellowship of light along with falsehood. Therefore, having mutual fellowship (namely, both among ourselves and with the light), we make ourselves difficult to sin. But how will this happen to us, John says, who have previously offended in many sins? For no one who is truthful and accustomed to speaking the truth will dare to say that he is without sin. Therefore, if anyone is surrounded and occupied by this fear, let him be of good spirit, he says, for he has been purified by the blood of His Son Jesus Christ shed for us, having contracted a fellowship with Him. Therefore, observe that because of the supreme union, He also calls the Son of the Father the nature assumed from us, whose blood is undoubtedly of the assumed nature and not of God. How then, is Nestorius mad and impious, who separating the flesh of the Son does not allow His mother to be called Θεοτόκον, that is, the Mother of God? "But if we walk in the light, as He is in the light," (1 Jn. 1:7) it should be understood that the understanding of the whole sentence is the overturning of the blasphemy of the Jews (see Rev. 2:9): for they indeed said of Christ: "We know that He is a sinner." (Jn. 9:34) John says therefore: If we do the works of light, we are partakers of him; but if we do not, we are strangers to him. How then, is he not truthful, he asks, and has committed no sin, although "he was rejected by us among sinners?" (Is. 53:12) If therefore we who said, "His blood be upon us and upon our children," (Matt. 27:24) boldly say that we have not sinned, we deceive ourselves (1 Jn. 1:8) or are deceived, as if it were not a sin to crucify Christ.

See to it, brothers, that while we seem to be in God and think that we have communion with him, we should not be found excluded and separated from him, since we do not now see his light.

"If we walk in the light, as He is in the light, we have fellowship one with another." Let us walk in the light, as He is in the light, that we may be able to have fellowship with Him. And what are we to do about our sins? Hear what follows, "And the blood of Jesus Christ His Son shall purge us from all sin." Great assurance hath God given! Well may we celebrate the Passover, wherein was shed the blood of the Lord, by which we are cleansed "from all sin!" Let us be assured: the "handwriting which was against us," the bond of our slavery, the devil held, but by the blood of Christ it is blotted out. "The blood," saith he, "of His Son shall purge us from all sin." What meaneth, "from all sin"? Mark: even now, in the name of Christ whom these here have now confessed, who are called infants, have all their sins been cleansed. They came in old, they went out new. How, came in old, went out new? Old men they came in, infants they went out. For the old life is old age with all its dotage, but the new life is the infancy of regeneration.

But if we walk in the light, etc. The distinction of words is to be noted, because he says that God is in the light, but that we ought to walk in the light. For the righteous walk in the light, as they advance to better things by serving with works of virtue. But divine holiness, to which it is said: "But you are the same" (Ps. CI), is rightly remembered to be in the light, because being full goodness always existing, it does not find where it may advance. To the faithful it is said: "Walk as children of light" (Eph. V). For the fruit of light is in all goodness and righteousness and truth. But God always exists as good, just, and true without any progress. If, therefore, we walk in the light, as He is in the light, we have fellowship with one another. Because it evidently gives an indication that we are advancing by walking in the path of light, if we rejoice in the bond of fraternal fellowship, with which we likewise may reach the true light. But even if we are found to do the works of light, if we seem to hold inviolable the rights of mutual love, we should not think that by our progress or industry we are able to be completely cleansed from sins. For it follows:

And the blood of Jesus Christ, His Son, cleanses us from all sin. For indeed, the sacrament of the Lord's passion both alleviated all past sins for us in baptism and forgives whatever we commit after baptism due to daily frailty, by the grace of the same our Redeemer. Especially when among the works of light that we perform, we humbly confess our errors to Him daily, when we receive the sacraments of His blood, when we pray for our debts to be forgiven as we forgive our debtors, when, mindful of His passion, we willingly endure each adverse thing. Remarkably, when speaking of the Lord, it is said: "And the blood of Jesus His Son"; indeed, the Son of God in the nature of divinity could not have blood; but since the same Son of God also became the Son of man, appropriately He calls the blood of the Son of God due to the unity of His person, to show that He truly assumed a body, truly shed His blood for us; and to refute the heretics who either deny that the true flesh was assumed by the Son of God or that the Lord Jesus truly suffered in the flesh which He assumed. Similar to this is what Paul says: "The Holy Spirit has made you overseers to shepherd the church of God which He purchased with His own blood" (Acts 20).

We have a strange illusion that mere time cancels sin. I have heard others, and I have heard myself, recounting cruelties and falsehoods committed in boyhood as if they were no concern of the present speaker's, and even with laughter. But mere time does nothing either to the fact or to the guilt of a sin. The guilt is washed out not by time but by repentance and the blood of Christ: if we have repented these early sins we should remember the price of our forgiveness and be humble.

"And the blood of Jesus Christ His Son," he says, "cleanses us." For the doctrine of the Lord, which is very powerful, is called His blood.

The blood of animal sacrifices was enough to cleanse people from whatever particular sin they had committed, but the blood of Christ is sufficient to cleanse those who walk in love from all sin.

From the Epistle also of John they forthwith cull (a proof). It is said: "The blood of His Son purifieth us utterly from every sin." Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication.