Nor can we accept *B*, even as explained by St. Augustine in the sense that all created things are in the mind of God, as the house before building is in the mind of the architect; and that being in the mind of God they are God Himself, and “life in Him.” For though this is in a certain sense true, yet it seems to us unnatural to suppose that St. John here, in this sublime exordium, thinks it necessary or useful to tell us that the archetypes of created things lived in the Divine Mind. *C* then appears to us to be the more probable view regarding the passage: “What was made, in it was the Life;” or, more plainly: “In that which was made was the Life;” for here, as elsewhere, St. John begins with the relative (see i. 45, 1 John i. 1); so that, in this view, the Evangelist after telling us the relations of the Word to all things at their beginning: “All things were made by Him, and without Him was made nothing,” now goes on to point out His relations to them after their creation: first, His relations with things generally: “In that which was made was the Life,” then his relations with man in the supernatural order: “And the Life was the Light of men.” 5. Adopting this view as to the connection between verses 3 and 4, St. Cyril of Alexandria thus explains: “The Life (ἡ ζωή), that is to say, the Only‐begotten Son of God, was in all things that were made. For He, being by nature life itself, imparts being, and life, and motion to the things that are ... In all things that were made was the Life, that is, the Word which was in the beginning. The Word, being essential life, was mingling Himself by participation with all existing things.” If it be objected to this interpretation that the first ζωή of verse 4, not having the article, cannot mean the Eternal Life, _i.e._ the Divine Word, we reply that St. Cyril, one of the greatest of the Greek Fathers, thought differently; and moreover, that very many of the commentators who are against us in the interpretation of this passage, are yet with us in referring ζωή here to the uncreated life of the Divine Word. But if we follow what is at present the common punctuation, and read: “In Him was life,” this is commonly interpreted to mean that the Word is the source of supernatural life to man. S. Amb., S. Ath., Tol., Mald., A Lap., Patr., Beel. But this view is not without difficulty. For, first, if it be merely meant that life comes to man through the Word, we might rather expect that the preposition διά of the preceding verse would have been retained.