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has been fulfilled, what prayer has been offered—, but before those who fear. 27 The poor will eat and be satisfied. "Being rich" he has become poor on account of our poverty. Not only then did he free these poor ones for whose sake he endured what he has said, but he has also shown them to be satiated from being hungry; for there is also "bread of life," there is also his flesh ambrosial food and his blood divine drink. When therefore the rich, having become so from being poor through his poverty, partake of these things, they will eat and will be satisfied. Similar to this is: "blessed are those who hunger and thirst for righteousness, for they shall be filled"; not ceasing to eat the bread of life, but in chewing they also have it perceptibly. To being filled seems to be opposed what is said in the Wisdom of Sirach; for Wisdom says there: "He who eats me will hunger again, and he who drinks me will thirst again." here it does not signify the unfulfillable, but the desirable quality of the drink and of the food. He who eats wisdom is never sated, but is always hungering. And he who drinks it as a divine stream or wine harvested from the true vine, thirsts again, that is, he always loves. Therefore, this very act of desiring and longing again is to be filled. The difference between a poor man and a needy man has been said often; he who has come from wealth into poverty, that one is called poor. And you have it also from scripture: "The rich have become poor and hungry." But a needy man is one from the needy, who always by toiling provides for necessities. They differ then according to one concept and another, since inasmuch as they lack the abundance of desirable things they are similar. and those who seek him will praise the Lord, as I was saying about wisdom, that when drunk it again makes 51 those who have drunk it to thirst, and by divine food—the inhalation of air is also a kind of food. But when we live, then we breathe in, we do not live after having breathed in. Thus it is also with the divine food and the sacred drink; in being offered and supplied it produces the benefit. 27 and those who seek him will praise the Lord. I say: God is always in the state of being sought; for even if one finds him; for it has been said: "He is found by those who seek him." In a certain way then, he is always in the state of being sought. Even if Eunomius rages it is possible to find him according to knowledge in part and according to prophecy in part, and again he is sought. And the very act of seeking God is beneficial. It is perfection to be altogether in the act of seeking God. And even if Eunomius rages, saying, that we know God in such a way as he knows himself. He who knows God as God knows himself, does not know in part, and those who have said lie: "we know in part." He who knows God as he knows himself, is not in the state of seeking him; for he has possessed him and has him. Therefore they say false things who think in this way. When therefore we know him in the age to come or after all ages in the ultimate object of desire, we know him as is possible. "Beloved, now we are children of God, and it has not yet been revealed what we shall be. We know that when he is revealed, we shall be like him, for we shall see him as he is." not as he is himself, but as it is for a perfect one to know. Nevertheless, even if according to what is attainable by created nature he should offer himself for discovery, we have apprehended what is knowable of him, "because what is knowable of God is manifest in him," not him simply, but what is knowable. We know him, that he is creator, that he is provider, that he is unchangeable, immutable. And I wish to touch upon a logical theorem. Demonstrations are scientific theories; for there are two kinds of syllogisms—let me now omit mentioning the eristic, the sophistic—; the dialectical is from received opinions, which they call argumentative. from what seems true to men this demonstration comes, not from the nature of things. The demonstrative from the things themselves, not from the judgment of men, but from the existence of the subjects, concerning

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πεπλήρωται, ποία εὐχὴ ἀποδέδοται-, ἀλλὰ ἐπίπροσθεν τῶν φοβουμένων. 27 φάγονται πένητες καὶ ἐνπλησθήσονται. "πλούσιος ὢν" πτωχὸς διὰ τὴν ἡμῶν πτωχείαν γέγονεν. οὐ μόνον οὖν πτωχοὺς ἠλευθέρωσεν τούτους ὧν ἕνεκα ὑπέστη ἃ εἴρηκεν, ἀλλὰ καὶ ἐκ πεινώντων κεκορεσμένους αὐτοὺς ἀπέδειξεν· ἐστὶν γὰρ καὶ "ἄρτος ζωῆς", ἐστὶν καὶ ἡ σὰρξ αὐτοῦ ἀνβροσία τροφὴ καὶ τὸ αἷμα αὐτοῦ θεῖον πόμα. ὅταν οὖν τούτων μετάσχωσιν οἱ πλούσιοι ἐκ πτωχῶν διὰ τὴν ἐκείνου πτωχείαν γενάμενοι, φάγονται καὶ ἐνπλησθήσονται. ὅμοιόν ἐστιν τούτῳ τό· "μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται"· οὐ παυσάμενοι τοῦ ἐσθίειν τὸν τῆς ζωῆς ἄρτον, ἀλλ' ἐν τῷ μασᾶσθαι καὶ αἰσθητῶς αὐτὸν ἔχουσιν. τῷ ἐνπίνπλασθαι δόξει ἐναντιοῦσθαι τὸ ἐν τῇ Σιρὰ Σοφίᾳ λεγόμενον· ἡ Σοφία γὰρ ἐκεῖ· "ὁ τρώγων πάλιν πεινάσει, καὶ ὁ πίνων με πάλιν διψήσει". οὐ τὸ ἀπλήρωτον ὧδε σημαίνει, ἀλλὰ τὸ ἐράσιμον τοῦ πόματος καὶ τῆς τροφῆς. ὁ ἐςθίων τὴν σοφίαν οὐ κορέννυταί ποτε, ἀλλὰ ἀεὶ ἐν τῷ πεινᾶν ἐστιν. καὶ ὁ πίνων αὐτὴν ὡς θεῖον νᾶμα ἢ οἶνον τρυγηθέντα ἐκ τῆς ἀληθινῆς ἀμπέλου, πάλιν διψᾷ, τουτέςτιν ἀεὶ ἐρᾷ. αὐτὸ οὖν τὸ πάλιν ποθεῖν καὶ ὀρέγεσθαί ἐστιν τὸ ἐμπλησθῆναι. διαφορὰ πτωχοῦ καὶ πένητος ἐλέχθη πολλάκις· ὁ ἐκ πλούτου εἰς πενίαν ἐλθών, ἐκεῖνος πτωχὸς λέγεται. καὶ ἔχεις καὶ ἀπὸ τῆς γραφῆς αὐτό· "πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν". πένης δέ ἐστιν ὁ ἐκ πενήτων, ὁ ἀεὶ ἐν τῷ πονεῖν πορίζων τὰ ἀναγκαῖα. κατὰ ἄλλην οὖν καὶ ἄλλην ἐπίνοιαν διαφέρουσιν, ἐπεὶ ὅσον ἐπὶ τῷ λείπεσθαι τῆς δαψιλείας τῶν ποθητῶν ὅμοιοί εἰσιν. καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν ὡς ἔλεγον περὶ τῆς σοφίας, ὅτι πινομένη πάλιν παρασκευάζει 51 διψᾶν τοὺς πεπωκότας, καὶ ὑπὸ θείας τροφῆς-τροφή τίς ἐστιν καὶ ἡ εἰσπνοὴ τοῦ ἀέρος. ὅτε δὲ ζῶμεν, τότε εἰσπνέομεν, οὐκ ἐνπνεύσαντες ζῶμεν. οὕτως ἔχει καὶ ἡ θεία τροφὴ καὶ τὸ ἱερὸν πόμα· ἐν τῷ προσάγεσθαι καὶ χορηγεῖσθαι παρασκευάζει τὴν ὠφέλειαν. 27 καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν. λέγω· ὁ θεὸς ἀεὶ ἐν τῷ ζητεῖσθαί ἐστιν· κἂν γὰρ εὕρῃ τις· εἴρηται γάρ· "εὑρίσκεται τοῖς ἐκζητοῦσιν αὐτόν". τρόπον οὖν τινα ἀεὶ ἐν τῷ ζητεῖσθαί ἐστιν. κἂν μαίνηται Εὐνόμιος ἔστιν δὲ εὑρεῖν αὐτὸν κατὰ τὴν ἐκ μέρους γνῶσιν καὶ κατὰ τὴν ἐκ μέρους προφητείαν, καὶ πάλιν ζητούμενός ἐστιν. καὶ αὐτὸ δὲ τὸ ἐκζητῆσαι τὸν θεὸν ὠφελεῖ. τελειότης ἐστὶν τὸ ὅλως ἐν τῷ ἐκζητεῖν θεὸν εἶναι. κἂν μαίνηται δὲ Εὐνόμιος λέγων, ὅτι οὕτω τὸν θεὸν ἐπιστάμεθα ὡς αὐτὸς ἑαυτόν. ὁ ἐπιστάμενος τὸν θεὸν ὡς αὐτὸς ἑαυτὸν ἐπίσταται ὁ θεός, οὐκ ἐκ μέρους γιγνώσκει, καὶ ψεύδονται οἱ εἰρηκότες· "ἐκ μέρους γιγνώσκομεν". ὁ γιγνώσκων τὸν θεὸν ὡς αὐτὸς ἑαυτὸν ἐπίσταται, οὔκ ἐστιν ἐν τῷ ἐκζητεῖν αὐτόν· ἔσχεν γὰρ αὐτὸν καὶ ἔχει. ψεύδη οὖν λέγουσιν οἱ οὕτω φρονοῦντες. ὅταν οὖν γνῶμεν αὐτὸν ἐν τῷ μέλλοντι αἰῶνι ἢ μετὰ πάντας τοὺς αἰῶνας ἐν τῷ ἐσχάτῳ ὀρεκτῷ, ὡς ἐνδέχεται γιγνώσκομεν αὐτόν. "ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν". οὐ καθώς ἐστιν αὐτός, ἀλλὰ καθώς ἐστιν τελείῳ γνῶναι. ὅμως κἂν κατὰ τὸ ἐφικτὸν τῇ γενέσει φύσει εἰς εὕρεσιν ἑαυτὸν παράσχῃ, τὸ γνωστὸν αὐτοῦ κατειλήφαμεν, "διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτῷ", οὐχ ἁπλῶς αὐτός, ἀλλὰ τὸ γνωςτόν. γιγνώσκομεν αὐτόν, ὅτι δημιουργός ἐστιν, ὅτι προνοητής, ὅτι ἄτρεπτος, ἀναλλοίωτος. καὶ θέλω λογικοῦ θεωρήματος ἅψασθαι. αἱ ἀποδείξεις ἐπιστημονικαὶ θεωρίαι εἰσίν· δύο γάρ εἰσιν εἴδη συλλογισμῶν-παρείσθω νῦν μνημονεύειν τοῦ ἐριστικοῦ, τοῦ σοφιστικοῦ-· ἐξ ἐνδόξων ἐστὶν ὁ διαλεκτικός, ὃν καλοῦσιν ἐπιχειρηματικόν. ἐκ τῶν δοκούντων τοῖς ἀνθρώποις γίνεται ἡ ἀπόδειξις αὕτη, οὐκ ἐκ τῆς φύσεως τῶν πραγμάτων. ὁ ἀποδεικτικὸς ἐξ αὐτῶν τῶν πραγμάτων, οὐκ ἐκ τῆς ἐπικρίσεως τῶν ἀνθρώπων, ἀλλ' ἐκ τῆς ὑπάρξεως τῶν ὑποκειμένων, περὶ