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God who does not lie, God who is true, God who is holy, who dwells in the saints. How then do I dwell in them? Just as I said that I am in the Father and the Father in me, so also the saints are in me and I in them; and just as the Father is in me and I again in my Father, so also I will be dwelling in all the saints and all the saints will dwell in me". And in addition to these things he will also say this: "If, therefore, I am in my saints and my saints in me, I in my Father and my Father in me, and just as the Father knows me and I know the Father, it is evident that the saints also ought to recognize and to know". But so that this may become clearer, as it will be clear even to the insensible, it is necessary to add and to say yet again: Christ will be dwelling in all the saints.

When, therefore, the books of each one's conscience are opened, in the hearts and consciences of sinners will be found, if nothing else, conceit or vainglory or heresy or jealousy or envy or something of the sort; but if not, then neglect, sloth, and not doing (105) the commandments of God with all one's strength, whence there will be a lack of his love. For this reason, therefore, "their eyes will be darkened that they may not see" and they will be ashamed and will hear: "Inasmuch as you did not do one of my least commandments, but despised it, you did not do it for me. Depart from me into the eternal fire, prepared for the devil and his angels ". But when the books of the conscience of the saints are opened, pay attention! Christ the God who is now hidden in them will shine forth, as he shone forth from the Father before the ages, and the saints will be like the Most High. From where is this clear? Hear the Savior himself saying this: "Then the righteous will shine like the sun". And what other time or sun does he speak of, if not entirely the one we have mentioned, and himself who alone is named the sun of righteousness and who alone rises and shines forth in the righteous? And this the one who leaned on Christ's breast and beloved disciple makes more clearly manifest, saying: "Brothers, now we are children of God, but it has not yet been revealed what we shall be; but we know that, if he is revealed, we shall be like him". And Paul: "Now I know in part, but then I shall know fully, even as I have been fully known".

If, therefore, the saints are like God and will know God so much as God has known them, and just as the Father knows the Son and the Son the Father, so also the saints ought both to see and to know one another, but also those who have never seen one another physically in this world ought then to recognize one another, how are you not ashamed to speak and inquire and teach about things you do not know, (106) as if you had already been enriched with knowledge beyond us and appointed teachers from above? For just as the Father will never be ignorant of the Son nor the Son of the Father, so also the saints, having become gods by grace in having God dwelling in themselves, will never be ignorant of one another, but they will be seeing one another's and their own glory, as the Son sees the Father's and the Father the Son's. And what and of what kind will be the glory of the saints? Like that of the Son of God. And this he himself has made very clear through himself; for he says: "And the glory which you have given me I have given to them, that they may be one, just as we are one". Do you see that the glory given by God the Father to the Son before the ages has been bestowed by the Son himself upon the saints and they are all one?

Therefore, those who say that the saints, being in the contemplation of God, will not see, nor recognize one another, truly walk in darkness and have not come into communion or contemplation and knowledge of God and they speak and testify about things they neither understand nor have ever seen. For they say, as it were, that the saints will then be in ecstasy, just as now, and will forget both themselves and those with them,

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Θεός ἀψευδής, Θεός ἀληθινός, Θεός ἅγιος, ὁ ἐν ἁγίοις ἐγκατοικῶν. Πῶς οὖν ἐν αὐτοῖς κατοικῶ; Ὥσπερ εἶπον ὅτι ἐγώ ἐν τῷ Πατρί καί ὁ Πατήρ ἐν ἐμοί, οὕτω καί οἱ ἅγιοι ἐν ἐμοί κἀγώ ἐν αὐτοῖς· καί καθάπερ ὁ Πατήρ ἐν ἐμοί κἀγώ πάλιν ἐν τῷ Πατρί μου, οὕτω καί ἐν τοῖς ἁγίοις πᾶσιν ἐγώ ἔσομαι κατοικῶν καί οἱ ἅγιοι πάντες κατοικήσουσιν ἐν ἐμοί". Πρός δέ τούτοις ἐρεῖ καί ταῦτα· "Εἰ τοίνυν ἐγώ ἐν τοῖς ἁγίοις μου καί οἱ ἅγιοί μου ἐν ἐμοί, ἐγώ ἐν τῷ Πατρί μου καί ὁ Πατήρ μου ἐν ἐμοί, καθώς δέ γινώσκει με ὁ Πατήρ κἀγώ γινώσκω τόν Πατέρα, εὔδηλον ὅτι καί οἱ ἅγιοι γνωρίζειν καί γινώσκειν ὀφείλουσιν". Ἵνα δέ σαφέστερον τοῦτο γένηται, ὡς ἄν δῆλον καί τοῖς ἀναισθήτοις ἔσται, χρεών προσθεῖναι καί ἔτι πάλιν εἰπεῖν· ἐν πᾶσι τοῖς ἁγίοις Χριστός ἐνοικῶν ἔσεται.

Ὁπόταν οὖν αἱ βίβλοι τοῦ συνειδότος ἑκάστου διανοιχθήσονται, ἐν μέν ταῖς τῶν ἁμαρτωλῶν καρδίαις καί συνειδήσεσιν εὑρεθήσονται, εἰ μή τι ἄλλο, οἴησις ἤ κενοδοξία ἤ αἵρεσις ἤ ζῆλος ἤ φθόνος ἤ τι τῶν τοιούτων· εἰ δ᾿ οὖν, ἀλλ᾿ ἀμέλεια, ῥαθυμία καί τό μή πάσῃ ἰσχύϊ ποιῆσαι (105) τάς τοῦ Θεοῦ ἐντολάς, ὅθεν ἔλλειψις ἔσται τῆς ἀγάπης αὐτοῦ. ∆ιά τοῦτο οὖν "σκοτισθήσονται οἱ ὀφθαλμοί αὐτῶν τοῦ μή βλέπειν" καί αἰσχυνθήσονται καί ἀκούσονται· "Ἐφ᾿ ὅσον οὐκ ἐποιήσατε μίαν τῶν ἐντολῶν μου τῶν ἐλαχίστων, ἀλλά ταύτης κατεφρονήσατε, ἐμοί οὐκ ἐποιήσατε. Ἀπέλθετε ἀπ᾿ ἐμοῦ εἰς τό πῦρ τό αἰώνιον, τό ἡτοιμασμένον τῷ διαβόλῳ καί τοῖς ἀγγέλοις αὐτοῦ ". Ἐν δέ τῷ διανοιγῆναι τάς τοῦ συνειδότος τῶν ἁγίων βίβλους, πρόσεχε! λάμψει ὁ νῦν ἀποκεκρυμμένος ἐν αὐτοῖς Χριστός ὁ Θεός, ὡς ἔλαμψε πρό τῶν αἰώνων ἐκ τοῦ Πατρός, καί ἔσονται οἱ ἅγιοι ὅμοιοι τῷ Ὑψίστῳ. Πόθεν τοῦτο δῆλον; Αὐτοῦ τοῦ Σωτῆρος ἄκουσον τοῦτο λέγοντος· "Τότε ἐκλάμψουσιν οἱ δίκαιοι ὡς ὁ ἥλιος". Ποῖον δέ ἄλλον λέγει καιρόν ἤ ἥλιον, εἰ μή πάντως ὅνπερ εἰρήκαμεν, καί ἑαυτόν τόν ἥλιον δικαιοσύνης μόνον ὀνομαζόμενον καί ἐν δικαίοις μόνον ἀνατέλλοντα καί ἐκλάμποντα; Καί τοῦτο ὁ ἐπιστήθιος καί Χριστοῦ μαθητής ἠγαπημένος ἐκδηλότερον διατρανοῖ λέγων· "Ἀδελφοί, νῦν τέκνα Θεοῦ ἐσμεν, ἀλλ᾿ οὔπω ἐφανερώθη τί ἐσόμεθα· οἴδαμεν δέ ὅτι, ἐάν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα". Καί ὁ Παῦλος· "Νῦν γινώσκω ἐκ μέρους, τότε δέ ἐπιγνώσομαι, καθώς καί ἐπεγνώσθην".

Εἰ οὖν ὅμοιοι τοῦ Θεοῦ οἱ ἅγιοι καί τοσοῦτον ἐπιγνώσονται τόν Θεόν, ὅσον ὁ Θεός ἐπέγνω αὐτούς, καί καθώς γινώσκει ὁ Πατήρ τόν Υἱόν καί ὁ Υἱός τόν Πατέρα, οὕτως ὀφείλουσι καί οἱ ἅγιοι ἀλλήλους καί ὁρᾶν καί γινώσκειν, ἀλλά καί οἱ μηδέποτε ἀλλήλους σωματικῶς ἐν τῷδε τῷ κόσμῳ ἰδόντες τότε γνωρίζειν ἀλλήλους ὀφείλουσι, πῶς οὐκ ἐρυθριᾶτε περί ὧν οὐκ οἴδατε λέγειν καί ἐπερωτᾶν καί διδάσκειν, (106) ὡς ἤδη καί τῶν ὑπέρ ἡμᾶς τήν γνῶσιν δῆθεν πεπλουτηκότες καί ἄνωθεν προχειρισθέντες διδάσκαλοι; Ὥσπερ γάρ οὐδέποτε ἀγνοήσει ὁ Πατήρ τόν Υἱόν ἤ ὁ Υἱός τόν Πατέρα, οὕτως οὐδέ οἱ ἅγιοι, θέσει θεοί γεγονότες ἐν τῷ ἔχειν οἰκοῦντα ἐν ἑαυτοῖς τόν Θεόν, ἀλλήλους ποτέ ἀγνοήσουσιν, ἀλλά βλέποντες ἔσονται ἀλλήλων καί ἑαυτῶν τήν δόξαν, ὡς ὁ Υἱός τοῦ Πατρός καί ὁ Πατήρ τοῦ Υἱοῦ. Τίς δέ καί ὁποία ἔσται τῶν ἁγίων ἡ δόξα; Οἵα ἐστί τοῦ Υἱοῦ τοῦ Θεοῦ. Καί τοῦτο αὐτός δι᾿ ἑαυτοῦ ἀριδήλως δεδήλωκε· φησί γάρ· "Καί ἐγώ τήν δόξαν ἥν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθώς ἡμεῖς ἕν ἐσμεν". Ὁρᾷς ὅτι ἡ ἀπό τοῦ Θεοῦ καί Πατρός δοθεῖσα πρό τῶν αἰώνων τῷ Υἱῷ δόξα ὑπ᾿ αὐτοῦ τοῦ Υἱοῦ τοῖς ἁγίοις δεδώρηται καί εἰς ἕν οἱ πάντες εἰσί.

Τοιγαροῦν οἱ λέγοντες, ὅτι οὐ μή ὁρῶσιν, οὐδ᾿ οὐ μή γνωρίζωσιν ἀλλήλους οἱ ἅγιοι ἐν τῇ θεωρίᾳ γινόμενοι τοῦ Θεοῦ, ὄντως ἐν σκότει πορεύονται καί ἐν μετουσίᾳ ἤ θεωρίᾳ καί ἐπιγνώσει Θεοῦ οὐκ ἐγένοντο καί λαλοῦσι καί διαμαρτύρονται ἅ οὔτε ἐπίστανται, οὔτε ποτέ ἐθεάσαντο. Οἱονεί γάρ λέγουσιν ἐν ἐκστάσει καί τότε γίνεσθαι, ὥσπερ καί νῦν, τούς ἁγίους καί ἐπιλανθάνεσθαι ἑαυτῶν τε καί τῶν σύν αὐτοῖς,