they will try to be ignorant, and before these things, of divine worship. And indeed, they will wish to trace out the knowledge of divine things to the best of their ability; but being unable, let them worship it as unattainable, so that the things of our faith may not be emptied. And since we understand in this way what must be sought and what must be believed, let us therefore, having embarked our discourse upon the contests of the race, hasten to show it victorious. So then, enter the contests, O discourse. We confess that we are ignorant of the clear knowledge of the truth, since it is a great part of the victory. But as much as is attainable by human nature, having examined this piously, I will resolve for you the matter in question. For how, he says, is the Word essentially in His own temple and equally in all things that exist, and what more will the temple have than all things? Let us listen, then, to what the discourse says. He who is in the bosom of the Father, is also essentially and indivisibly present to all things. And we do not say that He is in the Father in the same way as He is in the rest, not because His essence, being in other things, is diminished, but because of the measure of the recipients, who are unable to receive the divine indwelling. Thus, saying that He is inseparably in His own temple and confessing that as it were the fullness of the Godhead dwells therein, we also say that He is present to all things in essence, and yet not in the same way; for the body does not receive rays of divinity. And learn what is said by an example; for I would not shrink from the magnitude of the question, speaking piously with the sons of the church. The sun is common to us all each day, and it does not shine less on one and more on another, but sends forth its own energy equally upon all. But if someone has strong eyes, he receives more of its ray, not because the sun is spread out more upon him than upon others, but because of the power of his own sight; but he who is weak in sight will not even be able to look upon the very radiance of the light because of the weakness of his eyes. Thus understand for me the Sun of righteousness to be present to all equally in essence, since He is God, but all of us, being like weak eyes and having matter in the eye from the filth of sins, are unable to receive the light, while His own temple, like a most pure eye, and capable of receiving the whole splendor of the light, was formed from the Holy Spirit, and was once for all separated from sin. For as the sun, shining on all equally in its energy, is not equally received by all, so the Word, being present to all in essence, is not present in the same way to others as to His own temple. You see how the discourse, having competed in the race, has been shown victorious. Let it then be crowned and march in procession and be adorned with the wreaths of victory and triumph over the defeat of its opponents! And we, with Christ leading the

ἀγνοεῖν πειράσονται καὶ πρὸ τούτων γε τὴν θείαν προσκύνη σιν. Τήν γε μὴν τῶν θείων γνῶσιν βουλήσονται μὲν ἰχνεύειν εἰς δύναμιν· ἀτονοῦντες δὲ προσκυνείτωσαν ὡς ἀνέφικτον, ἵνα μὴ κενοῦται τὰ τῆς πίστεως ἡμῶν. Ταύτῃ δὲ ἐπιστα μένων ἡμῶν, ἃ μὲν δεῖ ζητεῖν, ἃ δὲ πιστεύειν, ἐπὶ τοὺς ἀγῶ νας οὖν τοῦ δρόμου τὸν λόγον ἐμβιβάσαντες νικητὴν ἀπο φῆναι σπουδάσωμεν. Ἔμβηθι λοιπὸν εἰς τοὺς ἀγῶνας ὁ λόγος. Ὁμολογοῦμεν ἀγνοεῖν τὴν ἐναργῆ τῆς ἀληθείας γνῶ σιν, ἐπείπερ μέρος πολύ που τῆς νίκης. Ὅσον δὲ ἐφικτὸν ἀνθρώπου φύσει, τοῦτο ἐξετάσας εὐσεβῶς ὑμῖν τὸ ζητούμενον λύσω. Πῶς γάρ, φησίν, ὁ λόγος ἔν τε τῷ οἰκείῳ ναῷ κατ' οὐσίαν ἐστὶν ἔν τε τοῖς οὖσιν ἅπασιν ὁμοίως, καὶ τί πλέον ὁ ναὸς τῶν πάντων ἕξει; Ἀκούσωμεν δὴ λοιπὸν τοῦ λόγου λέγοντος; Ὅς ἐστιν ἐν τοῖς κόλποις τοῦ πατρός, κατ' οὐσίαν καὶ τοῖς πᾶσιν ἀμερίστως πάρεστιν. Καὶ οὐχ οὕτως αὐτὸν ἐν τῷ πατρὶ λέγομεν ὡς ἐν τοῖς λοιποῖς εἶναι, οὐ διὰ τὸ τὴν οὐσίαν ἐν τοῖς ἄλλοις γινομένην συστέλλεσθαι, ἀλλὰ διὰ τὸ τῶν δεχομένων μέτρον, ἀτονούντων τὴν εἰσδοχὴν τὴν θείαν. Oὕτως ἐν τῷ οἰκείῳ ναῷ ἀχώριστον λέγοντες καὶ οἱονεὶ τὸ πλήρωμα τῆς θεότητος κατοικεῖν καθομολογοῦντες καὶ τοῖς πᾶσιν αὐτὸν παρεῖναι κατ' οὐσίαν λέγομεν, καὶ οὐχ ὁμοίως· οὐ γὰρ δέχεται τὸ σῶμα ·υποῦν ἀκτῖνας θεότητος. Καὶ μάνθανε τὸ λεχθὲν παραδείγματι· οὐ γὰρ ἂν ὑπο σταλείην τοῦ ζητουμένου τὸ μέγεθος, τοῖς τῆς ἐκκλησίας υἱέσιν εὐσεβῶς διαλεγόμενος. Κοινὸς ὁ ἥλιος ἡμῖν τοῖς πᾶσιν καθ' ἑκάστην πρόκειται, καὶ οὐ τῷ μὲν ἔλαττον, τῷ δὲ πλέον προσβάλλει, ἀλλὰ κοινὴν αὑτοῦ τὴν ἐνέργειαν τοῖς πᾶσιν ἐπ' ἴσης ἀφίησιν. Ἀλλ' εἴ τις ἐῤῥωμένας τὰς ὄψεις ἔχοι, δέχεται μὲν τούτου τῆς ἀκτῖνος τὸ πλέον, οὔτι διὰ τὸν ἥλιον ὡς μᾶλλον εἰς αὐτὸν τῶν λοιπῶν ἐφηπλωμένον, ἀλλὰ διὰ τὴν οἰκείαν τῆς ὄψεως δύναμιν· ὁ δὲ τὰς ὄψεις ἀσθε νῶν οὐδ' αὐτῷ τοῦ φωτὸς τῷ ἀπαυγάσματι προσβλέπειν νῶν οὐδ' αὐτῷ τοῦ φωτὸς τῷ ἀπαυγάσματι προσβλέπειν δυνήσεται διὰ τὴν τῶν ὀμμάτων ἀσθένειαν. Oὕτω μοι νόει τὸν τῆς δικαιοσύνης ἥλιον πᾶσιν μὲν ἐπ' ἴσης κατ' οὐσίαν ἅτε θεὸν παρεῖναι, ἡμᾶς δὲ πάντας, οἷον ἀσθενεῖς ὀφθαλ μοὺς καὶ λημῶντας τῷ ·ύπῳ τῶν ἁμαρτιῶν, τὴν εἰσδοχὴν τοῦ φωτὸς ἀτονοῦντας, τὸν δὲ οἰκεῖον ναόν, οἷον ὀφθαλμὸν κα θαρώτατον, καὶ χωροῦντα τοῦ φωτὸς ὅλου τὴν αἴγλην, ἅτε πλασθέντα μὲν ἐκ πνεύματος ἁγίου, ἁμαρτίας δὲ καθάπαξ κεχωρισμένον. Ὡς γὰρ ὁ ἥλιος, τοῖς πᾶσιν ὁμοίως κατ' ἐνέργειαν προσβάλλων, οὐχ ὁμοίως ὑπὸ πάντων χωρεῖται, οὕ τως ὁ λόγος, τοῖς πᾶσιν κατ' οὐσίαν παρών, οὐχ ὁμοίως τοῖς ἄλλοις καὶ τῷ οἰκείῳ ναῷ πάρεστιν. Eἶδες πῶς ἀθλήσας τὸν δρόμον ὁ λόγος νικητὴς ἀπε φάνθη. Στεφανηφορείτω λοιπὸν καὶ πομπευέτω καὶ τοῖς τῆς νίκης στεφάνοις ὡραϊζέσθω καὶ θριαμβευέτω τῶν ἀντι πάλων τὴν ἧτταν! Ἡμεῖς δὲ τοῦ Χριστοῦ προάγοντος τὸν