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Nor is Christ's victory over the devil and his appearance as the sun-god contradictory. The one compliments the other, as was shown for instance in the passage from the Epiphanius (clubia aut 149 quoted above. There are other instances of the same thought.
Spuria)
Gregory Nazianus in his Epiphany sermon wrote [handwritten: Τὸ φῶς ἐν τῇ σκοτίᾳ φαίνειν τῷ φωτὶ τούτῳ, καὶ ὑπὸ τῆς σκοτίας διώκεται μέν, οὐ κατα λαμβάνεται δὲ, τῆς ἀντικειμένης λέγω δυνάμεως, τῷ φαινομένῳ μὲν ἐν ἀσὰμ προσπῃ δυσώσης ἐξ ἀναι σείας, τῷ ἐν ἡμεῖς τὸ σκότος ἵνα ἡττωμένης. ἡμεῖς ἡττωμέ- 150 περίπτούσης καὶ ἀποθέμεναι, τῷ φωτὶ πληθία ζωμεν.]
In another sermon, he couples Christ with light and the devil, [handwritten: Βελίαρ], with darkness; [handwritten: ὁ μὲν νοῦς ἑτοῖμος ἔστιν Ἄδαμ πρὸς Χριστὸν, πρὸς φῶς ἐρχόμενος; ἀλλος δὲ ἑτοῖμος πρὸς ἐξ σαρκὸς τε καὶ αἱματος, ἑτ ἔ- ἀλλος δὲ πρόφρων 151 Δεχνυεδαι Βελίαν, πρὸς ζόφον ἐλκόμενος.]
On the other hand, the implication in the participial construction, [handwritten: λουτρᾷ Χαριζόμενος], that it was by baptism or ἐκ rather by the gift of baptism that Christ conquered the devil is at one with the strophe of the hymn of Ephraem, the Syrian sung to those who had just been baptized- Bellum gessit Maligeven et reos effecit Adae posteros, Per vestrum baptismum, fratres, ille devictus est hodie. 152
There are other connections between this fight and bap- … continues
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