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and wrestling-grounds and racecourses; but the things to come are prizes and crowns and rewards. For just as the athlete must fight in the wrestling-ground with sweat and dust and much heat and labors and hardships, so also the righteous person must endure many things here, and bear all things nobly, if he is to receive the glorious crowns there. Why is it that Paul constantly raises the argument concerning the resurrection for us? just as you heard him crying out and saying: For we believe that he who raised the Lord will also raise us through Jesus and present us with you. Therefore we do not lose heart, he says, having the greatest consolation in our struggles, the hope of things to come. And he did not say to them, "Therefore do not lose heart," but what? "Therefore we do not lose heart," showing that he himself was continually in the struggles. But even if our outward man is perishing, yet the inward man is being renewed day by day. How is he renewed? By faith, by hope, by zeal, by daring to face dreadful things. For the more the body suffers countless things, the better hopes the soul has, and it becomes more radiant, just like gold that is repeatedly refined by fire. And see how he diminishes the sorrows of the present life. For the momentary lightness of the affliction, he says, works for us an eternal weight of glory beyond all measure, while we look not at the things which are seen, but at the things which are not seen, having confined the matter to hope. And what he said elsewhere, that "By hope we were saved," and, "But hope that is seen is not hope," this he also establishes here, setting the present things parallel to the future things: the momentary against the eternal, the light against the heavy, the affliction against the glory. And he is not content with these, but he also adds another word, doubling it, and saying: Beyond all measure. Then he also shows the manner, saying how light such afflictions are. How then are they light? While we look not at the things which are seen, but at the things which are not seen. Thus the present is light, and the future is great, if we withdraw ourselves from the things that are seen. For the things which are seen are temporary; therefore, the afflictions are also of this kind; but the things which are not seen are eternal; therefore, the crowns are also of this kind. And he did not only say, 63.880 the afflictions are of this kind, but, also all things that are seen, whether it be punishment or rest, so that we should neither be puffed up by the one, nor overwhelmed by the other. For this reason, concerning the things to come, he did not say, an eternal kingdom, but, The things which are not seen are eternal, whether it be a kingdom or punishment again, so as to instill fear from the one, and to exhort from the other. Since, therefore, the things which are seen are temporary, but the things which are not seen are eternal, let us look to those things, the eternal things. For what defense could we have, choosing temporary things instead of eternal things? For even if the present is pleasant, it is not everlasting; but its pain is everlasting and inexcusable. For what defense do they have who have been deemed worthy of the Holy Spirit and have enjoyed such a gift, yet become groveling and fall to the earth? For I hear many saying these ridiculous words: give me today, and you take tomorrow. For if the things there, he says, are such as you say, it has become one for one; but if there is nothing at all, it is two for nothing. What is more lawless than these words? what more nonsensical? We are speaking about the heavens and those ineffable good things, and you bring the affairs of the hippodromes into our midst, and are you not ashamed nor do you cover your face when you utter such things, which belong to those who are insane? do you not blush, being so attached to present things? Will you not cease being senseless, and beside yourself, and speaking nonsense in your youth? And that Greeks say such things is not at all surprising; but that faithful people should speak such nonsense, what pardon could they have? For do you at all suspect those immortal hopes? do you at all consider these things to be doubtful? and how are these things worthy of pardon? But you do not see the things there? For neither do you see God; will you then not believe that God exists, because you do not see God? And I strongly believe so, he says. If then someone asks you again, and who has come from heaven and reported these things? what will you say? how do you know that

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καὶ σκάμματα καὶ στάδιον· τὰ δὲ μέλλοντα, ἔπαθλα καὶ στέφανοι καὶ βραβεῖα. Ὥσπερ γοῦν τὸν ἀθλητὴν ἐν τῷ σκάμματι καὶ ἱδρῶτι καὶ κόνει καὶ θέρμῃ πολλῇ καὶ πόνοις καὶ ταλαιπωρίαις μάχεσθαι δεῖ· οὕτω καὶ τὸν δίκαιον ἐνταῦθα πολλὰ ὑπομένειν χρὴ, καὶ φέρειν ἅπαντα γενναίως, εἰ μέλλει λαμπροὺς ἀπολήψεσθαι τοὺς στεφάνους ἐκεῖ. ∆ιὰ τοῦτο καὶ ὁ Παῦλος συνεχῶς ἡμῖν τὸν περὶ τῆς ἀναστάσεως κινεῖ λόγον; καθάπερ ἠκούσατε αὐτοῦ βοῶντος καὶ λέγοντος· Πιστεύομεν γὰρ ὅτι ὁ ἐγείρας τὸν Κύριον, καὶ ἡμᾶς διὰ Ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. ∆ιὸ οὐκ ἐκκακοῦμεν, φησὶ, μεγίστην παράκλησιν ἔχοντες ἐν τοῖς ἀγῶσι, τὴν τῶν μελλόντων ἐλπίδα. Καὶ οὐκ εἶπε πρὸς αὐτοὺς, ∆ιὸ μὴ ἐκκακεῖτε, ἀλλὰ τί; ∆ιὸ οὐκ ἐκκακοῦμεν· δεικνὺς καὶ ἑαυτὸν ἐν τοῖς ἀγῶσιν ὄντα διηνεκῶς. Ἀλλ' εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ' ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Πῶς ἀνακαινοῦται; Τῇ πίστει, τῇ ἐλπίδι, τῇ προθυμίᾳ, τῷ κατατολμᾷν τῶν δεινῶν. Ὅσῳ γὰρ ἂν μυρία πάσχῃ τὸ σῶμα, τοσούτῳ χρηστοτέρας ἔχει τὰς ἐλπίδας ἡ ψυχὴ, καὶ λαμπροτέρα γίνεται, καθάπερ χρυσίον πυρούμενον ἐπὶ πλέον. Καὶ ὅρα πῶς καθαιρεῖ τὰ λυπηρὰ τοῦ παρόντος βίου. Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως, φησὶ, καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα, εἰς τὴν ἐλπίδα τὸ πρᾶγμα κατακλείσας. Καὶ ὅπερ ἀλλαχοῦ ἔλεγεν, ὅτι Τῇ ἐλπίδι ἐσώθημεν· καὶ, Ἐλπὶς δὲ βλεπομένη, οὐκ ἔστιν ἐλπίς· τοῦτο καὶ ἐνταῦθα κατασκευάζων, τίθησι παράλληλα τὰ παρόντα τοῖς μέλλουσι, τὸ παραυτίκα πρὸς τὸ αἰώνιον, τὸ ἐλαφρὸν πρὸς τὸ βαρὺ, τὴν θλῖψιν πρὸς τὴν δόξαν. Καὶ οὐδὲ τούτοις ἀρκεῖται, ἀλλὰ καὶ ἑτέραν τίθησι λέξιν, διπλασιάζων ταύτην, καὶ λέγων· Καθ' ὑπερβολὴν εἰς ὑπερβολήν. Εἶτα καὶ τὸν τρόπον δείκνυσιν, εἰπὼν πῶς ἐλαφρὸν τὸ τῶν τοιούτων θλίψεων. Πῶς οὖν ἐλαφρόν; Μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Οὕτω καὶ τοῦτο κοῦφον τὸ παρὸν, κἀκεῖνο μέγα τὸ μέλλον, ἂν τῶν ὁρωμένων ἀπάγωμεν ἑαυτούς. Τὰ γὰρ βλεπόμενα πρόσκαιρα· οὐκοῦν καὶ αἱ θλίψεις τοιαῦται· τὰ δὲ μὴ βλεπόμενα αἰώνια· οὐκοῦν καὶ οἱ στέφανοι τοιοῦτοι. Καὶ οὐκ εἶπε μόνον, 63.880 αἱ θλίψεις τοιαῦται, ἀλλὰ, καὶ τὰ βλεπόμενα ἅπαντα, κἂν κόλασις ᾖ, κἂν ἀνάπαυσις, ὥστε μηδὲ ἐκεῖθεν χαυνοῦσθαι, μηδὲ ἐντεῦθεν βαπτίζεσθαι. ∆ιὰ τοῦτο οὐδὲ περὶ τῶν μελλόντων εἶπε, βασιλεία αἰώνιος, ἀλλὰ, Τὰ μὴ βλεπόμενα αἰώνια, κἂν βασιλεία, κἂν κόλασις ᾖ πάλιν, ὥστε καὶ ἐκεῖθεν φοβῆσαι, καὶ ἐντεῦθεν προτρέψασθαι. Ἐπεὶ οὖν τὰ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια, πρὸς ἐκεῖνα βλέπωμεν, τὰ αἰώνια. Ποίαν γὰρ καὶ σχοίημεν ἀπολογίαν, τὰ πρόσκαιρα ἀντὶ τῶν αἰωνίων αἱρούμενοι; Εἰ γὰρ καὶ τὸ παρὸν ἡδὺ, ἀλλ' οὐ διηνεκές· τὸ μέντοι ὀδυνηρὸν αὐτοῦ, διηνεκὲς καὶ ἀσύγγνωστον. Ποίαν γὰρ ἔχουσιν ἀπολογίαν οἱ Πνεύματος ἁγίου καταξιωθέντες, καὶ τοσαύτης ἀπολαύσαντες δωρεᾶς, χαμαίζηλοι γινόμενοι, καὶ καταπίπτοντες εἰς τὴν γῆν; Καὶ γὰρ πολλῶν ἀκούω λεγόντων τὰ καταγέλαστα ταῦτα ῥήματα· δός μοι τὴν σήμερον, καὶ λάβε τὴν αὔριον. Εἰ μὲν γὰρ τοιαῦτα ᾖ, φησὶν, οἷα καὶ φατὲ, τὰ ἐκεῖ, ἓν ἀνθ' ἑνὸς γέγονεν· ἂν δὲ μηδὲν ὅλῳς ᾖ, δύο ἀντ' οὐδενός. Τί τῶν ῥημάτων τούτων παρανομώτερον; τί ληρωδέστερον; Ἡμεῖς περὶ οὐρανῶν διαλεγόμεθα καὶ τῶν ἀποῤῥήτων ἀγαθῶν ἐκείνων, καὶ σὺ τὰ τῶν ἱπποδρομίων ἡμῖν ἄγεις εἰς μέσον, καὶ οὐκ αἰσχύνῃ οὐδὲ ἐγκαλύπτῃ τοιαῦτα φθεγγόμενος, ἃ τῶν παραπαιόντων ἐστίν; οὐκ ἐρυθιᾷς οὕτω προσηλωμένος τοῖς παροῦσιν; οὐ παύσῃ παραφρονῶν, καὶ ἐξεστηκὼς, καὶ ἐν νεότητι ληρῶν; Καὶ τὸ μὲν Ἕλληνας τοιαῦτα λέγειν, οὐδὲν θαυμαστόν· τὸ δὲ πιστοὺς ἀνθρώπους τοιαῦτα ληρεῖν, ποίαν ἂν ἔχοι συγγνώμην; ὅλως γὰρ ὑποπτεύεις τὰς ἀθανάτους ἐκείνας ἐλπίδας; ὅλως νομίζεις ἀμφίβολα ταῦτα; καὶ ποῦ ταῦτα ἄξια συγγνώμης; Ἀλλ' οὐχ ὁρᾷς τὰ ἐκεῖ; Οὐδὲ γὰρ τὸν Θεὸν βλέπεις· ἆρα οὖν οὐχ ἡγήσῃ εἶναι Θεὸν, ἐπειδὴ μὴ ὁρᾷς Θεόν; Καὶ σφόδρα ἡγοῦμαι, φησίν. Ἂν οὖν ἔρηταί τίς σε πάλιν, καὶ τίς ἦλθεν ἀπὸ τοῦ οὐρανοῦ, καὶ ταῦτα ἀπήγγειλε; τί ἐρεῖς; πόθεν οἶσθα ὅτι