We will say to them, replied the Teacher, this. “It is foolish, good people, for you to fret and complain of the chain of this fixed sequence of life’s realities; you do not know the goal towards which each single dispensation of the universe is moving. You do not know that all things have to be assimilated to the Divine Nature in accordance with the artistic plan of their author, in a certain regularity and order. Indeed, it was for this that intelligent beings came into existence; namely, that the riches of the Divine blessings should not lie idle. The All-creating Wisdom fashioned these souls, these receptacles with free wills, as vessels as it were, for this very purpose, that there should be some capacities able to receive His blessings and become continually larger with the inpouring of the stream. Such are the wonders113    Such are the wonders. There is here, Denys (De la Philosophie d’Origène, p. 484) remarks, a great difference between Gregory and Origen. Both speak of an “eternal sabbath,” which will end the circle of our destinies. But Origen, after all the progress and peregrinations of the soul, which he loves to describe, establishes “the reasoning nature” at last in an unchangeable quiet and repose; while Gregory sets before the soul an endless career of perfections and ever increasing happiness. This is owing to their different conceptions of the Deity. Origen cannot understand how He can know Himself or be accessible to our thought, if He is Infinite: Gregory on the contrary conceives Him as Infinite, as beyond all real or imaginable boundaries, πασῆς περιγραφῆς ἐκτός (Orat. Cat. viii. 65); this is the modern, rather than the Greek view. In the following description of the life eternal Gregory hardly merits the censure of Ritter that he “introduces absurdity” into it. that the participation in the Divine blessings works: it makes him into whom they come larger and more capacious; from his capacity to receive it gets for the receiver an actual increase in bulk as well, and he never stops enlarging. The fountain of blessings wells up unceasingly, and the partaker’s nature, finding nothing superfluous and without a use in that which it receives, makes the whole influx an enlargement of its own proportions, and becomes at once more wishful to imbibe the nobler nourishment and more capable of containing it; each grows along with each, both the capacity which is nursed in such abundance of blessings and so grows greater, and the nurturing supply which comes on in a flood answering to the growth of those increasing powers. It is likely, therefore, that this bulk will mount to such a magnitude as114    such a magnitude as. Reading, ἐφ᾽ ὃ, with Schmidt. The “limit” is the present body, which must be laid aside in order to cease to be a hindrance to such a growth. Krabinger reads ἐφ ὧν on the authority of six Codd., and translates “ii in quibus nullus terminus interrumpit incrementum.” But τοσοῦτον can answer to nothing before, and manifestly refers to the relative clause. there is no limit to check, so that we should not grow into it. With such a prospect before us, are you angry that our nature is advancing to its goal along the path appointed for us? Why, our career cannot be run thither-ward, except that which weighs us down, I mean this encumbering load of earthiness, be shaken off the soul; nor can we be domiciled in Purity with the corresponding part of our nature, unless we have cleansed ourselves by a better training from the habit of affection which we have contracted in life towards this earthiness. But if there be in you any clinging to this body115    Macrina may be here alluding to Gregory’s brotherly affection for her., and the being unlocked from this darling thing give you pain, let not this, either, make you despair. You will behold this bodily envelopment, which is now dissolved in death, woven again out of the same atoms, not indeed into this organization with its gross and heavy texture, but with its threads worked up into something more subtle and ethereal, so that you will not only have near you that which you love, but it will be restored to you with a brighter and more entrancing beauty116    But on high   A record lives of thine identity!   Thou shalt not lose one charm of lip or eye;   The hues and liquid lights shall wait for thee,   And the fair tissues, whereso’er they be!   Daughter of heaven! our grieving hearts repose   On the dear thought that we once more shall see   Thy beauty—like Himself our Master rose.   C. Tennyson Turner.—Anastasis..”

_Μ. Εἴπωμεν πρὸς αὐτοὺς, φησὶν ἡ διδάσκαλος, ὅτι Μάτην, ὦ οὗτοι, δυσανασχετεῖτε καὶ δυσχεραίνετε τῷ εἱρμῷ τῆς ἀναγκαίας πραγμάτων ἀκολουθίας, ἀγνοοῦντες πρὸς ὅντινα σκοπὸν τὰ καθ' ἕκαστον ἐν τῷ παντὶ οἰκονομούμενα φέρεται, ὅτι πάντα χρὴ τάξει τινὶ καὶ ἀκολουθίᾳ κατὰ τὴν τεχνικὴν τοῦ καθηγεμόνος σοφίαν τῇ θείᾳ προσοικειωθῆναι φύσει. Τούτου γὰρ ἕνεκεν ἡ λογικὴ φύσις ἦλθεν εἰς γένεσιν, ὡς τὸν πλοῦτον τῶν θείων ἀγαθῶν μὴ ἀργὸν εἶναι: ἀλλ' οἷον ἀγγεῖά τινα προαιρετικὰ τῶν ψυχῶν δοχεῖα, παρὰ τῆς τὸ πᾶν συστησαμένης σοφίας κατεσκάσθη, ἐφ' ᾧτε εἶναί τι χώρημα δεκτικὸν ἀγαθῶν, τὸ ἀεὶ τῇ προσθήκῃ τοῦ εἰσχεομένου μεῖζον γινόμενον.
Τοιαύτῃ γὰρ ἡ τοῦ θείου ἀγαθοῦ μετουσία, ὥστε μείζονα καὶ δεκτικώτερον ποιεῖν τὸν ἐν ᾧ γίνεται, ἐκ δυνάμεως καὶ μεγέθους προσθήκην ἀναλαμβανομένη τῷ δεχομένῳ, ὡς ἂν αὔξεσθαι τὸν τρεφόμενον, καὶ μὴ λήγειν ποτὲ τῆς αὐξήσεως. Τῆς γὰρ πηγῆς τῶν ἀγαθῶν ἀνέκλειπτα πηγαζούσης, ἡ τοῦ μετέχοντος φύσις, διὰ τὸ μηδὲν τοῦ λαμβανομένου περιττωματικόν τε εἶναι καὶ ἄχρηστον, ὅλον τὸ εἰσρέον προσθήκην τοῦ ἰδίου ποιουμένου μεγέθους, ἑλκτικωτέρα τε ἅμα τοῦ κρείττονος, καὶ πολυχωρητοτέρα γίνεται, ἀμφοτέρων ἀλλήλοις συνεπιδιδόντων, τῆς τε τρεφομένης δυνάμεως ἐν τῇ τῶν ἀγαθῶν ἀφθονίᾳ πρὸς τὸ μεῖζον ἐπιδιδούσης, καὶ τῆς τρεφούσης χορηγίας, τῇ τῶν αὐξανομένων ἐπιδόσει συμπλημμυρούσης. Ἔστιν οὖν εἰκὸς εἰς τοιοῦτον ἀναβήσεσθαι μέγεθος, ἐφ' ὃν ὅρος οὐδεὶς ἐπικόπτει τὴν αὔξησιν. Εἶτα τοιούτων ἡμῖν προκειμένων, χαλεπαίνετε διὰ τῆς τεταγμένης ἡμῖν ὁδοῦ πρὸς τὸν ἴδιον σκοπὸν προϊούσης τῆς φύσεως; Οὐ γὰρ ἔστιν ἄλλως ἐπέκεινα γενέσθαι τὸν δρόμον ἡμῖν, μὴ τοῦ βαροῦντος ἡμᾶς, τοῦ ἐμβριθοῦς λέγω τούτου καὶ γεώδους φορτίου, τῆς ψυχῆς ἡμῶν ἀποσεισθέντος, τῆς τε πρὸς αὐτὸ συμπαθείας, ἣν ἐν τῷδε τῷ βίῳ ἐσχήκαμεν, διὰ κρείττονος ἐπιμελείας ἐγκαθαρθέντας, ἐν τῷ καθαρῷ δυνηθῆναι προσοικειωθῆναι τὸ ὅμοιον. Εἰ δέ σοί τις καὶ πρὸς τὸ σῶμα τοῦτο σχέσις ἐστὶ, καὶ λυπεῖ σε ἡ τοῦ ἠγαπημένου διάζευξις, μηδὲ τοῦτό σοι ἀπ' ἐλπίδος ἔσται. Ὄψει γὰρ τοῦτο τὸ σωματικὸν περιβόλαιον τὸν νῦν διαλυθὲν τῷ θανάτῳ ἐκ τῶν αὐτῶν πάλιν ἐξυφαινόμενον, οὐ κατὰ τὴν παχυμερῆ ταύτην καὶ βαρεῖαν κατασκευὴν, ἀλλ' ἐπὶ τὸ λεπτότερόν τε καὶ ἀερῶδες μετακλωσθέντος τοῦ νήματος, ὥστε σοι καὶ παρεῖναι τὸ ἀγαπώμενον, καὶ ἐν ἀμείνονι καὶ ἐρασμιωτέρῳ κάλλει πάλιν ἀποκαθίστασθαι.