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it is not changed in winter, nor in night; let us not then suffer this either in tribulations or in the schemes of the devil, but let us remain spotless and pure. The heaven is high, and far distant from the earth; let us do this also, let us remove ourselves from the earth, and be lifted up to that height. And where shall we remove ourselves from the earth? When we imagine heavenly things. The heaven is above both rains and winters, and is captured by nothing; this we also shall be able to do, if we are willing. It seems to, but does not suffer; let us not then, even if we seem to suffer, suffer. For just as in winter the many do not know its beauty, but think it is changing, while the philosophers know that it has suffered nothing; so also concerning us in tribulations, the many think we have been changed along with them, and that the tribulation has touched our very heart; but the philosophers know that it has not touched us. Let us then become heaven, let us ascend to that height, and thus we shall see men as no different from ants; I do not mean only the poor, nor the rich, but even if one is a general, or a king, we shall not see there the king, nor the commoner; we shall not know what is gold, what is silver, what is a silken garment, or purple; we shall see all things as if they were flies, if we are seated at that height; there is no tumult there, no confusion, nor cry. And how is it possible, he says, to be lifted to that height, while walking upon the earth? I do not say this simply in word; but if you wish, I will show you in deed those who have reached that height. Who then are these? I mean those around Paul, who being on earth, were living in heaven. And what am I saying, in heaven? they were higher than the heaven, and than the other heaven, and they ascended to God himself. For who shall separate us, he says, from the love of Christ? shall tribulation, or distress, or famine, or persecution, or nakedness, or peril, or sword? and again, While we look not at the things which are seen, but at the things which are not seen. Do you see that he did not even see the things here? But that I may show you that he was higher than the heavens, hear him saying: For I am persuaded, that neither death, nor life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of Christ. Do you see how his reasoning, having surpassed all things, made him higher, not only than this creation, 63.127 nor these heavens, but also if there were any others? Have you seen the height of his thought? have you seen what the tentmaker became when he willed it, who spent his whole life in the marketplace? For there is no hindrance, there is not, to surpassing all, if we should wish. For if we so master arts that surpass the many, how much more that which does not require so much labor. For what, tell me, is more difficult than walking on a tightrope, as if on level ground, and while walking above to dress and undress as if sitting on a couch? Does not the thing seem so dreadful to us, that we do not even want to watch it, but are afraid, and tremble, even at the very sight? And what, tell me, is more difficult than to take a pole upon one's face, then place a child on top to do a myriad of things, and delight the spectators? and what is more difficult than juggling with swords? and what is more burdensome, tell me, than to explore the depth of the sea, And one could mention a myriad of other arts; but virtue is easier than all these things, if we are willing, and to ascend into heaven; for here one must only be willing, and all things follow. For it is not possible to say, I cannot; for this is to accuse the Creator; for if he made us unable, and then commands, it is an accusation against him. How then, he says, are many unable? Because they are not willing. And why are they not willing? From sloth; so that if they are willing, they will certainly be able. For this reason Paul also says: I would that all men were even as I myself, since he knew that all were 63.128 able to be as he was; for he would not have said this, if it were impossible. Do you wish to become virtuous? of the

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οὐκ ἐν χειμῶνι, οὐκ ἐν νυκτὶ μεταβάλλεται· μὴ τοίνυν μηδὲ ἡμεῖς μήτε ἐν ταῖς θλίψεσι, μήτε ἐν ταῖς μεθοδείαις τοῦ διαβόλου τοῦτο πάσχωμεν, ἀλλὰ μένωμεν ἀκηλίδωτοι καὶ καθαροί. Ὁ οὐρανός ἐστιν ὑψηλὸς, καὶ πολὺ τῆς γῆς ἀπέχων· τοῦτο καὶ ἡμεῖς ποιήσωμεν, ἀποστήσωμεν ἑαυτοὺς τῆς γῆς, καὶ πρὸς τὸ ὕψος ἀρθῶμεν ἐκεῖνο. Καὶ ποῦ τῆς γῆς ἑαυτοὺς ἀποστήσωμεν; Ὅταν τὰ οὐράνια φανταζώμεθα. Ὁ οὐρανὸς ἀνώτερός ἐστι καὶ ὑετῶν καὶ χειμώνων, καὶ ὑπ' οὐδενὸς ἁλίσκεται· τοῦτο καὶ ἡμεῖς δυνησόμεθα, ἐὰν θέλωμεν. Οὗτος δοκεῖ μὲν, οὐ μέντοι πάσχει· μὴ τοίνυν μηδὲ ἡμεῖς, κἂν δοκῶμεν πάσχειν, πάσχωμεν. Ὥσπερ γὰρ ἐν τῷ χειμῶνι οἱ μὲν πολλοὶ τὸ κάλλος αὐτοῦ οὐκ ἴσασιν, ἀλλὰ νομίζουσιν αὐτὸν τρέπεσθαι, οἱ δὲ φιλοσοφοῦντες ἴσασιν ὅτι οὐδὲν ἔπαθεν· οὕτω καὶ περὶ ἡμῶν ἐν ταῖς θλίψεσιν, οἱ μὲν πολλοὶ νομίζουσιν ἡμᾶς συμμεταβεβλῆσθαι, καὶ αὐτῆς ἡμῶν ἧφθαι τῆς καρδίας τὴν θλῖψιν· οἱ δὲ φιλόσοφοι ἴσασιν ὅτι οὐχ ἥψατο ἡμῶν. Γενώμεθα τοίνυν οὐρανὸς, ἀνέλθωμεν εἰς τὸ ὕψος ἐκεῖνο, καὶ οὕτως ὀψόμεθα τοὺς ἀνθρώπους μυρμήκων οὐδὲν διαφέροντας· οὐ τοὺς πένητας λέγω μόνον, οὐδὲ τοὺς πλουσίους, ἀλλὰ κἂν στρατηγός τις ᾖ, κἂν βασιλεὺς, οὐκ ὀψόμεθα ἐκεῖ τὸν βασιλέα, οὐδὲ τὸν ἰδιώτην· οὐκ εἰσόμεθα τί μὲν χρυσὸς, τί δὲ ἄργυρος, τί δὲ ἱμάτιον σηρικὸν, ἢ πορφυροῦν· πάντα ὥσπερ μυίας ὀψόμεθα, ἐὰν ἐν ἐκείνῳ τῷ ὕψει καθίσωμεν· οὐδεὶς θόρυβος ἐκεῖ, οὐδεμία ταραχὴ, οὐδὲ κραυγή. Καὶ πῶς ἔνι, φησὶν, εἰς ἐκεῖνο ἀρθῆναι τὸ ὕψος, ἐπὶ τῆς γῆς περιπατοῦντα; Λόγῳ μὲν οὐ λέγω τοῦτο ἁπλῶς· ἀλλ' εἰ βούλει, ἐγώ σοι δείκνυμι ἔργῳ τοὺς εἰς τὸ ὕψος ἐκεῖνο φθάσαντας. Τίνας δὴ τούτους; Τοὺς περὶ Παῦλον λέγω, οἵτινες ἐν τῇ γῇ ὄντες, ἐν τῷ οὐρανῷ διέτριβον. Καὶ τί λέγω ἐν τῷ οὐρανῷ; ὑψηλότεροι ἦσαν τοῦ οὐρανοῦ, καὶ τοῦ ἄλλου οὐρανοῦ, καὶ πρὸς αὐτὸν ἀνῆλθον τὸν Θεόν. Τίς γὰρ ἡμᾶς χωρίσει, φησὶν, ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις, ἢ στενοχωρία, ἢ λιμὸς, ἢ διωγμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; καὶ πάλιν, Μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Ὁρᾷς ὅτι οὐδὲ ἑώρα τὰ ἐνταῦθα; Ἵνα δέ σοι δείξω ὅτι τῶν οὐρανῶν ἀνώτερος ἦν, ἄκουε αὐτοῦ λέγοντος· Πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ, οὔτε ἐνεστῶτα οὔτε μέλλοντα, οὔτε ὕψωμα οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ. Ὁρᾷς πῶς πάντα παραδραμὼν ὁ λογισμὸς, ἀνώτερον αὐτὸν ἐποίησεν, οὐ ταύτης μόνον τῆς κτίσεως, 63.127 οὐδὲ τούτων τῶν οὐρανῶν, ἀλλὰ καὶ εἴ τινες ἕτεροι ἦσαν; Εἶδες ὕψος διανοίας; εἶδες ὁ σκηνοποιὸς οἷος ἐγένετο ἐπειδὴ ἠθέλησεν, ὁ ἐπ' ἀγορᾶς τὸν ἅπαντα βίον διαγαγών; Οὐδὲν γάρ ἐστι κώλυμα, οὐκ ἔστι, πάντας ὑπερβαλέσθαι, εἴ γε βουλοίμεθα. Εἰ γὰρ τέχνας οὕτω κατορθοῦμεν ὑπερβαινούσας τοὺς πολλοὺς, πολλῷ μᾶλλον ὃ μὴ τοσούτου δεῖται πόνου. Τί γὰρ, εἰπέ μοι, χαλεπώτερον τοῦ διὰ σχοίνου τεταμένης βαδίζειν, καθάπερ ἐπὶ ἰσοπέδου, καὶ ἄνω περιπατοῦντα ὑποδύεσθαι καὶ ἀποδύεσθαι καθάπερ ἐπὶ κλίνης καθήμενον; οὐχὶ οὕτω φρικτὸν ἡμῖν εἶναι τὸ πρᾶγμα δοκεῖ, ὡς μηδὲ θέλειν θεάσασθαι, ἀλλὰ δεδοικέναι, καὶ τρέμειν, καὶ πρὸς τὴν ὄψιν αὐτήν; Τί δὲ, εἰπέ μοι, χαλεπώτερον τοῦ κοντὸν ἐπὶ τοῦ προσώπου λαβεῖν, εἶτα ἐπιθέντα ἄνω παιδίον μυρία ποιεῖν, καὶ τέρπειν τοὺς θεατάς; τί δὲ χαλεπώτερον τοῦ σφαιρίζειν ἐν ξίφεσι; τί δὲ βαρύτερον, εἰπέ μοι, τοῦ τὸ βάθος τοῦ πελάγους διερευνᾶσθαι, Καὶ μυρίας ἑτέρας ἄν τις ἔχοι τέχνας εἰπεῖν· ἀλλὰ πάντων τούτων εὐκολωτέρα ἡ ἀρετὴ, ἐὰν θέλωμεν, καὶ τὸ εἰς τὸν οὐρανὸν ἀναβῆναι· θελῆσαι γὰρ δεῖ μόνον ἐνταῦθα, καὶ πάντα ἕπεται. Οὐκ ἔστι γὰρ εἰπεῖν, οὐ δύναμαι· τοῦτο γὰρ κατηγορῆσαί ἐστι τοῦ ∆ημιουργοῦ· εἰ γὰρ ἀδυνάτους ἡμᾶς ἐποίησεν, εἶτα ἐπιτάττει, κατηγορία αὐτοῦ ἐστι. Πῶς οὖν, φησὶ, πολλοὶ οὐ δύνανται; Ὅτι οὐ θέλουσι. Πόθεν δὲ οὐ θέλουσιν; Ἀπὸ ῥᾳθυμίας· ὥστε εἰ θελήσουσι, πάντως δυνήσονται. ∆ιὰ τοῦτο καὶ ὁ Παῦλός φησι· Θέλω πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτὸν, ἐπειδὴ ᾔδει ὅτι πάντες ἠδύ 63.128 ναντο εἶναι ὡς καὶ αὐτός· οὐδὲ γὰρ ἂν, εἴ γε ἀδύνατον ἦν, τοῦτο εἶπε. Θέλεις γενέσθαι ἐνάρετος; τῆς