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For angels too are on the earth, but they are called heavenly, and a Cherub appeared on the earth, but they are heavenly. And why do I say, appeared? Does it then live on the earth, just as it did in paradise? But this is nothing. For they are heavenly, and our citizenship is in the heavens, even if we live our lives here. And after other things 10.51 I show through the works those who have reached that height. Who are these? I mean those around Paul, who being on earth lived in heaven. And why do I say, in heaven? They were higher even than heaven and they ascended to the other heaven to God himself. 10.52 And this wise and great teacher again, in agreement with us and our views, spoke wonderfully about the shape, regarding the shape, ascending in stages from the places around the earth up to the royal throne, having explained the ascent well and in an orderly way, putting first the air, then the moon, then the sun, again the firmament, and so then again the heaven of heaven, not speaking of more than two heavens and mocking those who say it is a sphere and declare that it moves, and concerning the angels and the Cherubim, having said that they are all in this world together with us, that not one of them has yet flown beyond this world, 10.53 but concerning the dogma, again, having used the shape safely and having clearly explained the dogma fitting to the shape. For why, he says, has this hated enemy suddenly come to be above, and again, that God wishes to seat man above for the dispensation of the times and the summing up of things heavenly and earthly? For thus also he spoke of this as the "mystery of the will" of God. For having made heaven and earth, God on the second day made the firmament again and placing it in the middle of the height he divided the one world into two worlds, this one and the one above. 10.54 And on the sixth day, having completed this whole world, after all things, as a kind of bond of the whole world, of things visible and invisible, he made man a single living being from all natures. Therefore in the last days, when it was necessary for the second world to be revealed, He again took this bond of the whole world, of things visible and invisible, that is, man, and having renewed him from the resurrection of the dead and having made him better, into heaven, that is, into the second place or world, he introduced him before all things. For a certain recapitulation and re-creation was being administered by God in man, as being the bond of heavenly and earthly things, that is, of all things visible and invisible. 10.55 Therefore this father, knowing these things, also declared them to be the "mystery of the will" of God and "good pleasure," and he proclaimed that the one driven out of paradise, as one hated on account of disobedience, had suddenly become heavenly through the good pleasure of God for the recapitulation of all things. Oh, the symphony of the Church. Oh, the unison of the mysteries of God. Oh, the spiritual harmony of teachers. How is he who opposes these things not condemned? O God, Lord of all, establish us in your mysteries forever. Amen. 10.56 Let the contentious cease and rather bow their necks to the Church. For we, with the Church, also reject such a custom. But having put an end to this too, let us bring forward a seventh witness completing the symbols of the divine Testament, both Old and New. For if "by two and three witnesses every word shall be established," is said in the divine Scripture, how much more so on seven; for the chorus of seven witnesses shows the symbols of the perfect covenant. It is then Philo, the bishop of Carpathus, testifying to the same things as the other six. Of Philo, bishop of Carpathus, from the commentary on the Song of Songs, on the passage that says "the king brought me into his chamber" 10.57 And the chamber of the heavenly king, is clearly the body which he built for himself as a house, and then also the kingdom of the heavens. Of the same, on "let him kiss me with the kisses of his mouth"

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ἐπεὶ καὶ ἄγγελοι ἐν τῇ γῇ εἰσιν, ἀλλ' ἐπουράνιοι λέγονται, καὶ Χερουβὶμ ἐπὶ τῆς γῆς ἐφάνη, ἀλλ' ἐπουράνιά εἰσι. Καὶ τί λέγω, ἐφάνη; Ἐπὶ τῆς γῆς μὲν οὖν διάγει, ὥσπερ οὖν ἐν τῷ παραδείσῳ; Ἀλλ' οὐδὲν τοῦτο. Ἐπουράνια γάρ εἰσι, καὶ ἡμῶν τὸ πολίτευμά ἐστιν ἐν τοῖς οὐρανοῖς, κἂν τοῖς ἐνταῦθα πολιτευώμεθα. Καὶ μεθ' ἕτερα 10.51 Ἐγὼ δείκνυμι διὰ τῶν ἔργων τοὺς εἰς ἐκεῖνο τὸ ὕψος 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 καὶ τοῦ οὐρανοῦ καὶ εἰς τὸν ἄλλον οὐρανὸν πρὸς αὐτὸν ἀνῆλθον τὸν Θεόν. 10.52 Καὶ οὗτος πάλιν ὁ σοφὸς καὶ μέγας διδάσκαλος συνῳδὰ ἡμῖν καὶ τοῖς καθ' ἡμᾶς περί τε τοῦ σχήματος θαυμασίως ἐξεῖπε, περὶ μὲν τοῦ σχήματος, ἀπὸ τῶν περὶ τὴν γῆν τόπων κατὰ πρόσβασιν ἀνιὼν ἕως τοῦ θρόνου τοῦ βασιλικοῦ τὴν ἄνοδον καλῶς καὶ κατὰ τάξιν ἐξηγησάμενος, πρῶτον θεὶς τὸν ἀέρα, εἶτα τὴν σελήνην, ἔπειτα τὸν ἥλιον, αὖθις τὸ στερέωμα, εἶθ' οὕτως πάλιν τὸν οὐρανὸν τοῦ οὐρανοῦ, πλέον δύο οὐρανῶν μὴ εἰπὼν καὶ κωμῳδῶν τοὺς σφαῖραν αὐτὸν λέγοντας καὶ κινεῖσθαι αὐτὸν ἀποφαινομένους, καὶ περὶ τῶν ἀγγέλων καὶ τῶν Χερουβίμ, ἐν τῷ κόσμῳ τούτῳ ἅμα ἡμῖν πάντας εἰρηκώς, ὅτι οὐδὲ εἷς αὐτῶν τέως τὸν κόσμον τοῦτον ὑπερέπτη, 10.53 περὶ δὲ τοῦ δόγματος, πάλιν ἀσφαλῶς χρησάμενος σὺν τῷ σχήματι καὶ τὸ ἁρμόζον τῷ σχήματι δόγμα τρανῶς διηγησάμενος. Τί γάρ, φησίν, ὁ ἐχθρὸς ὁ μεμισημένος οὗτος ἐξαίφνης ἄνω γέγονε, καὶ πάλιν ὅτι ὁ Θεὸς ἄνθρωπον ἄνω καθίσαι βούλεται εἰς οἰκονομίαν τῶν καιρῶν καὶ ἀνακεφαλαίωσιν ἐπουρανίων καὶ ἐπιγείων; Οὕτω γὰρ καὶ "μυστήριον τοῦ θελήματος" τοῦ Θεοῦ τοῦτο ἐξεῖπε. Ποιήσας γὰρ ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, τῇ δευτέρᾳ ἡμέρᾳ πάλιν τὸ στερέωμα πεποίηκε καὶ θεὶς καταμέσοθεν τοῦ ὕψους διεῖλε τὸν ἕνα κόσμον εἰς δύο κόσμους, τοῦτον καὶ τὸν ἀνώτερον. 10.54 Τῇ δὲ ἕκτῃ ἡμέρᾳ τελέσας πάντα τὸν κόσμον τοῦτον εἰς ὕστερον πάντων, ὥσπερ τινὰ σύνδεσμον τοῦ παντὸς κόσμου, ὁρατῶν καὶ ἀοράτων, τὸν ἄνθρωπον ἐξ ἁπασῶν τῶν φύσεων ἓν ζῷον πεποίηκεν. Ἐπ' ἐσχάτου τοίνυν τῶν ἡμερῶν, ὅτε περ ἔδει καὶ τὸν δεύτερον κόσμον ἀναδειχθῆναι, αὐτὸν πάλιν τὸν σύνδεσμον τοῦ παντὸς κόσμου, ὁρατῶν καὶ ἀοράτων, τουτέστι τὸν ἄνθρωπον, λαβὼν καὶ ἐξ ἀναστάσεως νεκρῶν ἀνακαινίσας καὶ κρείττονα ποιήσας εἰς οὐρανόν, τουτέστιν εἰς τὸν δεύτερον χῶρον ἤτοι κόσμον, πρὸ πάντων εἰσήγαγεν. Ἀνακεφαλαίωσις γὰρ καὶ ἀνάκτισίς τις ᾠκονομεῖτο παρὰ τοῦ Θεοῦ ἐν τῷ ἀνθρώπῳ ὡς συνδέσμῳ ὄντι ἐπουρανίων καὶ ἐπιγείων, τουτέστιν ὁρατῶν τε πάντων καὶ ἀοράτων. 10.55 Ταῦτα τοίνυν καὶ οὗτος ὁ πατὴρ ἐπιστάμενος καὶ "μυστήριον τοῦ θελήματος" τοῦ Θεοῦ αὐτὰ ἐξεῖπε καὶ "εὐδοκίαν", καὶ τὸν ἐκ τοῦ παραδείσου διωχθέντα, ὡς μεμισημένον διὰ τὴν παρακοήν, ἐξαίφνης οὐράνιον δι' εὐδοκίαν Θεοῦ γεγονότα ἐκήρυξεν ἐπὶ ἀνακεφαλαιώσει τοῦ παντός. Βαβαὶ συμφωνία τῆς Ἐκκλησίας. Βαβαὶ ὁμοφωνία μυστηρίων Θεοῦ. Βαβαὶ διδασκάλων ὁμόνοια πνευματική. Πῶς οὐ κατάκριτος ὁ τούτοις ἐναντιούμενος; Θεὲ τῶν ὅλων Κύριε, βεβαίωσον ἡμᾶς ἐν τοῖς μυστηρίοις σου διὰ παντός. Ἀμήν. 10.56 Παυσάσθωσαν οἱ φιλόνεικοι καὶ μᾶλλον ὑποκυψάτωσαν τὸν αὐχένα τῇ Ἐκκλησίᾳ. Τοιαύτην γὰρ συνήθειαν καὶ ἡμεῖς σὺν τῇ Ἐκκλησίᾳ ἀποστρεφόμεθα. Ἀλλὰ καὶ τούτῳ πέρας δόντες ἕβδομον μάρτυρα παραγάγωμεν συμπληροῦντα τῆς θείας ∆ιαθήκης, Παλαιᾶς τε καὶ Καινῆς, τὰ σύμβολα. Εἰ γὰρ "ἐπὶ δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα", εἴρηται ἐν τῇ θείᾳ Γραφῇ, πόσῳ μᾶλλον ἐπὶ τοῖς ἑπτά· τῆς γὰρ τελείας διαθήκης σύμβολα δείκνυσιν ὁ τῶν ἑπτὰ μαρτύρων χορός. Ἔστιν οὖν ὁ τῆς Καρπάθου ἐπίσκοπος Φίλων τὰ ὅμοια τοῖς ἄλλοις ἓξ μαρτυρῶν. Φίλωνος, ἐπισκόπου Καρπάθου, ἐκ τοῦ ὑπομνήματος τῶν Ἀσμάτων, εἰς τὸ ῥητὸν τὸ λέγον "εἰσήνεγκέ με ὁ βασιλεὺς εἰς τὸ ταμιεῖον αὐτοῦ" 10.57 Τοῦ δὲ ἐπουρανίου βασιλέως τὸ ταμιεῖον, δῆλον ὅτι τὸ σῶμα ὃ ἑαυτῷ ᾠκοδόμησεν οἶκον, ἔπειτα δὲ καὶ ἡ τῶν οὐρανῶν βασιλεία. Τοῦ αὐτοῦ εἰς τὸ "φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ"