If Marcionites use the Light of the Sun to illustrate the omnipresence of the Stranger, they dishonour him.

But the Sun is one thing and its effulgence is another thing. For the Sun has substance and a circumference, too, and the eye sets bounds to the Sun, but its effulgence has no limit and substance. For the eye cannot set bounds to it. And by this proof it is discovered that the child is greater than its parent, since the parent is limited and the child that springs from the parent unlimited. But it (i.e., the effulgence) is not really greater; it really is less than it, in that it has not substance like it (i.e., the Sun). But because also the Sun is fire we learn to know it (i.e., the Sun) from this lower fire; for thus also a flame of fire has a substance, [P. 61, l.28.] but the Light of the fire has no substance. And bodies come and go in the midst of its Light and are not injured, but bodies cannot approach very near to the substance (of the flame). And just as there are flowers or blossoms or one of the roots which have sweet-smelling fruits and one small place is able to accommodate them because they are substances, but their scent is diffused outside of them because it has no localised substance ; and we [P. 52.] do not say that the scent of spices is more than the spices, or the perfumes of ointments more than the ointments, for they themselves are sold for a price, but the scent of fragrant herbs is freely given to all who come near them ; and (just as) the censer cannot fill the house, but its smoke is greater than the house, for it is even diffused outside of it, (so) if they have made, therefore, their God like a perfume, which is dissipated and like a flame which is scattered, though they wish to honour him, they reduce him to inferiority, for they make him (to be) without an independent substantial Existence.