3 I am not now, brethren, discussing how the words, “In the beginning was the Word, and the Word was with God, and the Word was God,” can be understood. After an ineffable sort it may be understood; it cannot by the words of man he made to be understood. I am treating of the Word of God, and telling you why It is not understood. I am not now speaking to make It understood, but I tell you what hinders It from being understood. For He is a certain Form, a Form not formed, but the Form of all things formed; a Form unchangeable, without failure, without decay, without you, without place, surpassing all things, being in all things, as at once a kind of foundation in which they are, and a Head-stone under which they are.
If you say that all things are in Him, you lie not. For This Word is called the Wisdom of God; and we have it written, “In Wisdom have You made all things.” Lo, then in Him are all things: and yet in that He is God, under Him are all things. I am showing how incomprehensible is what has been read; yet it has been read, not that it should be comprehended by man, but that man should sorrow that he comprehends it not, and find out whereby he is hindered from comprehending, and remove those hindrances, and, himself changed from worse to better, aspire after the perception of the unchangeable Word.
For the Word does not advance or increase by the addition of those who know It; but is Entire, if you abide; Entire, if you depart; Entire, when you return; abiding in Itself, and renewing all things. It is then the Form of all things, the Form unfashioned, without you, as I have said, and without space. For whatsoever is contained in space, is circumscribed. Every form is circumscribed by bounds; it has limits wherefrom and whereunto it reaches. Again, what is contained in place, and has extension in a sort of bulk and space, is less in its parts than in the whole. God grant that you may understand.
Source: Sermons on Selected Lessons of the New Testament (New Advent)