She, however, replied, First, I think, we must briefly run over the scattered proclamations of this doctrine in Holy Scripture; they shall give the finishing touch to our discourse. Observe, then, that I can hear David, in the midst of his praises in the Divine Songs, saying at the end of the hymnody of the hundred and third (104th) Psalm, where he has taken for his theme God’s administration of the world, “Thou shalt take away their breath, and they shall die, and return to their dust: Thou shalt send forth Thy Spirit, and they shall be created: and Thou shalt renew the face of the earth.” He says that a power of the Spirit which works in all vivifies the beings into whom it enters, and deprives those whom He abandons of their life. Seeing, then, that the dying is declared to occur at the Spirit’s departure, and the renewal of these dead ones at His appearance, and seeing moreover that in the order of the statement the death of those who are to be thus renewed comes first, we hold that in these words that mystery of the Resurrection is proclaimed to the Church, and that David in the spirit of prophecy expressed this very gift which you are asking about. You will find this same prophet in another place155    Gregory quotes as usual the LXX. for this Psalm (cxviii. 27): Θεὸς κύριος, και ἐπέφανεν ἡμῖν· συστήσασθε τὴν ἐορτὴν ἐν τοῖς πυκάζουσιν ἕως τῶν κεράτων τοῦ θυσιαστηρίου. [Krabinger has replaced συστήσασθε from one of his Codd. for the common συστήσασθαι; but if this is retained ὥστε must be understood. Cf. Matt., Gr. Gr. §532.] The LXX. is rendered by the Psalterium Romanum “constitute diem in confrequentationibus.” So also Eusebius, Theodoret, and Chrysostom interpret. But the Psalterium Gallicanum reproduces the LXX. otherwise, i.e. in condensis, as Apollinaris and Jerome (in frondosis) also understand it. “Adorn the feast with green boughs, even to the horns of the altar”: Luther. “It is true that during the time of the second temple the altar of burnt offering was planted round about at the Feast of Tabernacles with large branches of osiers, which leaned over the edge of that altar”: Delitzsch (who however says that this is, linguistically, untenable). Gregory’s rendering differs from this only in making πυκάζουσιν masculine. also saying that “the God of the world, the Lord of everything that is, hath showed Himself to us, that we may keep the Feast amongst the decorators;” by that mention of “decoration” with boughs, he means the Feast of Tabernacle-fixing, which, in accordance with Moses’ injunction, has been observed from of old. That lawgiver, I take it, adopting a prophet’s spirit, predicted therein things still to come; for though the decoration was always going on it was never finished. The truth indeed was foreshadowed under the type and riddle of those Feasts that were always occurring, but the true Tabernacle-fixing was not yet come; and on this account “the God and Lord of the whole world,” according to the Prophet’s declaration, “hath showed Himself to us, that the Tabernacle-fixing of this our tenement that has been dissolved may be kept for human kind”; a material decoration, that is, may be begun again by means of the concourse of our scattered atoms. For that word πυκασμὸς in its peculiar meaning signifies the Temple-circuit and the decoration which completes it. Now this passage from the Psalms runs as follows: “God and Lord hath showed Himself to us; keep the Feast amongst the decorators even unto the horns of the altar;” and this seems to me to proclaim in metaphors the fact that one single feast is to be kept by the whole rational creation, and that in that assembly of the saints the inferiors are to join the dance with their superiors. For in the case of the fabric of that Temple which was the Type it was not allowed to all who were on the outside of its circuit156    Reading τοῖς ἔξωθεν περιβολῆς to come within, but everything that was Gentile and alien was prohibited from entering; and of those, further, who had entered, all were not equally privileged to advance towards the centre; but only those who had consecrated themselves by a holier manner of life, and by certain sprinklings; and, again, not every one amongst these last might set foot within the interior of the Temple; the priests alone had the right of entering within the Curtain, and that only for the service of the sanctuary; while even to the priests the darkened shrine of the Temple, where stood the beautiful Altar with its jutting horns, was forbidden, except to one of them, who held the highest office of the priesthood, and who once a year, on a stated day, and unattended, passed within it, carrying an offering more than usually sacred and mystical. Such being the differences in connection with this Temple which you know of, it was clearly157    Reading δηλόνοτι a representation and an imitation of the condition of the spirit-world, the lesson taught by these material observances being this, that it is not the whole of the rational creation that can approach the temple of God, or, in other words, the adoration of the Almighty; but that those who are led astray by false persuasions are outside the precinct of the Deity; and that from the number of those who by virtue of this adoration have been preferred to the rest and admitted within it, some by reason of sprinklings and purifications have still further privileges; and again amongst these last those who have been consecrated priests have privileges further still, even to being admitted to the mysteries of the interior. And, that one may bring into still clearer light the meaning of the allegory, we may understand the Word here as teaching this, that amongst all the Powers endued with reason some have been fixed like a Holy Altar in the inmost shrine of the Deity; and that again of these last some jut forward like horns, for their eminence, and that around them others are arranged first or second, according to a prescribed sequence of rank; that the race of man, on the contrary, on account of indwelling evil was excluded from the Divine precinct, but that purified with lustral water it re-enters it; and, since all the further barriers by which our sin has fenced us off from the things within the veil are in the end to be taken down, whenever the time comes that the tabernacle of our nature is as it were to be fixed up again in the Resurrection, and all the inveterate corruption of sin has vanished from the world, then a universal feast will be kept around the Deity by those who have decorated themselves in the Resurrection; and one and the same banquet will be spread for all, with no differences cutting off any rational creature from an equal participation in it; for those who are now excluded by reason of their sin will at last be admitted within the Holiest places of God’s blessedness, and will bind themselves to the horns of the Altar there, that is, to the most excellent of the transcendental Powers. The Apostle says the same thing more plainly when he indicates the final accord of the whole Universe with the Good: “That” to Him “every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”: instead of the “horns,” speaking of that which is angelic and “in heaven,” and by the other terms signifying ourselves, the creatures whom we think of next to that; one festival of united voices shall occupy us all; that festival shall be the confession and the recognition of the Being Who truly Is. One might (she proceeded) select many other passages of Holy Scripture to establish the doctrine of the Resurrection. For instance, Ezekiel leaps in the spirit of prophecy over all the intervening time, with its vast duration; he stands, by his powers of foresight, in the actual moment of the Resurrection, and, as if he had really gazed on what is still to come, brings it in his description before our eyes. He saw a mighty plain158    Ezek. xxxvii. 1–10., unfolded to an endless distance before him, and vast heaps of bones upon it flung at random, some this way, some that; and then under an impulse from God these bones began to move and group themselves with their fellows that they once owned, and adhere to the familiar sockets, and then clothe themselves with muscle, flesh, and skin (which was the process called “decorating” in the poetry of the Psalms); a Spirit in fact was giving life and movement to everything that lay there. But as regards our Apostle’s description of the wonders of the Resurrection, why should one repeat it, seeing that it can easily be found and read? how, for instance, “with a shout” and the “sound of trumpets” (in the language of the Word) all dead and prostrate things shall be “changed159    Gregory, as often, seems to quote from memory (ὑπαμειφθήσεσθαι, but 1 Cor. xv. 52 ἀλλαγησόμεθα; and St. Paul says ἡμεῖς δὲ, i.e. “we shall be changed,” in distinction from the dead generally, who “shall be raised incorruptible”). But the doctrine of a general resurrection, with or without change, is quite in harmony with the end of this treatise. Cf. p. 468. in the twinkling of an eye” into immortal beings. The expressions in the Gospels also I will pass over; for their meaning is quite clear to every one; and our Lord does not declare in word alone that the bodies of the dead shall be raised up again; but He shows in action the Resurrection itself, making a beginning of this work of wonder from things more within our reach and less capable of being doubted. First, that is, He displays His life-giving power in the case of the deadly forms of disease, and chases those maladies by one word of command; then He raises a little girl just dead; then He makes a young man, who is already being carried out, sit up on his bier, and delivers him to his mother; after that He calls forth from his tomb the four-days-dead and already decomposed Lazarus, vivifying the prostrate body with His commanding voice; then after three days He raises from the dead His own human body, pierced though it was with the nails and spear, and brings the print of those nails and the spear-wound to witness to the Resurrection. But I think that a detailed mention of these things is not necessary; for no doubt about them lingers in the minds of those who have accepted the written accounts of them.

_Μ. Ἡ δὲ, Δοκεῖ μοι, φησὶ, χρῆναι πρότερον τὰ σποράδην παρὰ τῆς θείας Γραφῆς περὶ τούτου τοῦ δόγματος ἐκτεθέντα δι' ὀλίγων ἐπιδραμεῖν, ὡς ἂν ἐκεῖθεν ἡμῖν ἡ κορωνὶς ἐπιτεθείη τῷ λόγῳ. Ἤκουσα τοίνυν τοῦ Δαβὶδ ὑμνολογοῦντος ἐν θείαις ᾠδαῖς, ὅτε τὴν τοῦ παντὸς διακόσμησιν ὑπόθεσιν τοῦ ὕμνου πεποιημένος ἐν ἑκατοστῷ τρίτῳ ψαλμῷ πρὸς τῷ τέλει τῆς ὑμνῳδίας τοῦτό φησιν, ὅτι «Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν. Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.» Πάντα ἐν πᾶσιν ἐνεργοῦσαν τοῦ πνεύματος δύναμιν, ζωοποιεῖν τε λέγων, οἷς ἂν ἐγγένηται, καὶ ἀφιστᾷν τῆς ζωῆς πάλιν ὧν ἂν ἀπογένηται. Ἐπεὶ οὖν τῇ ἀναχωρήσει τοῦ πνεύματος τὴν τῶν ζώντων ἔκλειψιν, τῇ δὲ τούτου παρουσίᾳ τὸν τῶν ἐκλειπόντων ἀνακαινισμὸν γίνεσθαι λέγει, προηγεῖται δὲ κατὰ τὴν τοῦ λόγου τάξιν τῶν ἀνακαινιζομένων ἡ ἔκλειψις: τούτῳ ἐκείνῳ φαμὲν τὸ κατὰ τὴν ἀνάστασιν καταγγέλλεσθαι τῇ Ἐκκλησίᾳ μυστήριον, τῷ προφητικῷ πνεύματι τοῦ Δαβὶδ τὴν χάριν ταύτην προεκφωνήσαντος. Ἀλλὰ καὶ ἑτέρωθέν φησιν ὁ αὐτὸς οὗτος προφήτης, ὅτι ὁ τοῦ παντὸς Θεὸς, ὁ τῶν ὄντων Κύριος ἐπέφανεν ἡμῖν ἐπὶ τῷ συστήσασθαι τὴν ἑορτὴν ἐν τοῖς πυκάζουσι τὴν τῶν Σκηνοπηγίων ἑορτὴν διὰ τῆς τοῦ πυκασμοῦ λέξεως ἑρμηνεύων, ἣ πάλαι μὲν ἐκ τῆς παραδόσεως τοῦ Μωϋσέως νενόμιστο προφητικῶς, οἶμαι, τὰ μέλλοντα τοῦ νομοθέτου προαγορεύοντος: ἀεὶ δὲ γενόμενος, οὔπω ἐγεγόνει. Προεδηλοῦτο μὲν γὰρ τοῖς τῶν γινομένων αἰνίγμασι τυπικῶς ἡ ἀλήθεια: αὕτη δὲ ἡ ἀληθὴς σκηνοπηγία οὔπω ἦν, ἀλλὰ τούτου χάριν, κατὰ τὸν προφητικὸν λόγον, ὁ Θεὸς τῶν ὅλων καὶ Κύριος ἑαυτὸν ἐπέφανεν ἡμῖν, ὡς ἂν συσταίη τῇ ἀνθρωπίνῃ φύσει ἡ τοῦ διαλυθέντος ἡμῶν οἰκητηρίου σκηνοπηγία, πάλιν διὰ τῆς συνόδου τῶν στοιχείων σωματικῶς πυκαζομένη. Τὴν γὰρ περιβολὴν καὶ τὸν ἐκ ταύτης κόσμον ἡ τοῦ πυκασμοῦ λέξις κατὰ τὴν ἰδίαν ἔμφασιν διασημαίνει.
Ἔχει δὲ ἡ ῥῆσις τῆς ψαλμῳδίας τοῦτον τὸν τρόπον: Θεὸς Κύριος καὶ ἐπέφανεν ἡμῖν συστήσασθαι ἑορτὴν ἐν τοῖς πυκάζουσιν ἕως τῶν κεράτων τοῦ θυσιαστηρίου. Ὅπερ δοκεῖ μοι προαναφωνεῖν δι' αἰνίγματος, τὸ μίαν ἑορτὴν πάσῃ τῇ λογικῇ κτίσει συνίστασθαι τῶν ὑποδεεστέρων τοῖς ὑπερέχουσιν ἐν τῇ τῶν ἀγαθῶν συνόδῳ συγχορευόντων. Ἐπειδὴ γὰρ ἐν τῇ τυπικῇ τοῦ ναοῦ κατασκευῇ, οὐ πᾶσιν ἐφεῖτο τῆς ἔξωθεν περιβολῆς ἐντὸς γενέσθαι, ἀλλὰ περικέκριτο τῆς εἰσόδου πᾶν ὅσον ἐθνικὸν καὶ ἀλλόφυλον, τῶν τε αὖ ἐντὸς γινομένων, οὐ μετῆν ἐκ τοῦ ἴσου πᾶσι τῆς ἐπὶ τὸ ἐνδότερον παρόδου, μή τινι καθαρωτέρᾳ διαίτῃ, καί τισι περιῤῥαντηρίοις ἀφαγνισθεῖσι: πάλιν δὲ καὶ ἐν αὐτοῖς τούτοις οὐ πᾶσι βάσιμος ἦν ὁ ἔνδον ναὸς, ἀλλὰ τοῖς ἱερεῦσι μόνοις νόμιμον ἦν κατὰ χρείαν ἱερουργίας ἐντὸς τοῦ καταπετάσματος γίνεσθαι, τὸ δὲ ἀπόκρυφόν τε καὶ ἄδυτον τοῦ ναοῦ, ἐν ᾧ τὸ θυσιαστήριον ἵδρυτο κεράτων τισὶ προσβολαῖς κεκαλλωπισμένον, καὶ αὐτοῖς τοῖς ἱερεῦσιν ἀνεπίβατον ἦν, πλὴν ἑνὸς τοῦ προτεταγμένου τῆς ἱερωσύνης, ὡς ἅπαξ τοῦ ἐνιαυτοῦ κατά τινα νόμιμον ἡμέραν, μόνος ποῤῥητοτέραν τινὰ καὶ μυστικωτέραν προσάγων ἱερουργίαν ἐπὶ τὸ ἐντὸς παρεδύετο. Τοσαύτης οὖν οὔσης περὶ τὸν ναὸν τοῦτον διαφορᾶς, ὅτι τις εἰκὼν καὶ μίμημα τῆς νοητῆς ἦν καταστάσεως, τοῦτο τῆς σωματικῆς παρατηρήσεως διδασκούσης, ὅτι οὔτε πᾶσα ἡ λογικὴ φύσις τῷ ναῷ τοῦ Θεοῦ, τουτέστι τῇ ὁμολογίᾳ τοῦ μεγάλου Θεοῦ προσεγγίζει: ἀλλ' οἱ πρὸς τὰς ψευδεῖς ὑπολήψεις πεπλανημένοι ἐκτός εἰσι τοῦ θείου περισχοινίσματος. Τῶν δὲ διὰ τῆς ὁμολογίας ἐντὸς γεγενημένων προτιμοτέρων τῶν ἄλλων, οἱ περιῤῥαντηρίοις καὶ ἁγνείαις προκαθαιρόμενοι, καὶ τούτων οἱ ἀφιερωθέντες ἤδη τὸ πλέον ἔχουσιν, ὥστε τῆς ἐσωτερικῆς ἀξιοῦσθαι μυσταγωγίας, ὡς δ' ἄν τις ἐπὶ τὸ φανερώτερον προάγοι τὴν τοῦ αἰνίγματος ἔμφασιν. Ταῦτα ἔστι μαθεῖν τοῦ λόγου διδάσκοντος, ὅτι τῶν λογικῶν δυνάμεων, αἱ μέν τινές εἰσιν οἷον τὸ ἅγιον θυσιαστήριον ἐν τῷ ἀδύτῳ τῆς θεότητος καθιδρυμέναι: αἱ δέ τινες πάλιν καὶ τούτων ἐν ἐξοχῇ θεωροῦνται, κεράτων δίκην προβεβλημέναι, καὶ ἄλλαι περὶ ἐκείνας κατά τινα τάξεως ἀκολουθίαν προτερεύουσί τε καὶ δευτερεύουσι. Τὸ δὲ τῶν ἀνθρώπων γένος διὰ τὴν ἐγγινομένην κακίαν ἔξω τῆς θείας περιβολῆς ἀπεώσθη: ὅπερ τῷ περιράντρῳ λουτρῷ καθηράμενον ἐντὸς γίνεται.
Ἀλλ' ἐπειδὴ μέλλει ποτὲ τὰ μετὰ ταῦτα παραφράγματα λύεσθαι, δι' ὧν ἡμᾶς ἡ κακία πρὸς τὰ ἐντὸς τοῦ καταπετάσματος ἀπετείχισεν, ὅταν σκηνοπηχθῇ πάλιν διὰ τῆς ἀναστάσεως ἡμῶν ἡ φύσις, καὶ πᾶσα ἡ κατὰ κακίαν ἐγγινομένη διαφθορὰ ἐξαφανισθῇ τῶν ὄντων, τότε κοινὴ συστήσεται ἡ περὶ τὸν Θεὸν ἑορτὴ τοῖς διὰ τῆς ἀναστάσεως πυκασθεῖσιν, ὡς μίαν τε καὶ τὴν αὐτὴν προκεῖσθαι πᾶσι τὴν εὐφροσύνην: μηκέτι διαφορᾶς τινος τῆς τῶν ἴσων μετουσίας, τὴν λογικὴν φύσιν διατεμνούσης, ἀλλὰ τῶν νῦν ἔξω διὰ τὴν κακίαν ὄντων ἐντὸς τῶν ἀδύτων τῆς θείας μακαριότητός ποτε γενησομένων, καὶ τοῖς κέρασι τοῦ θυσιαστηρίου, τουτέστι, ταῖς ἐξεχούσαις τῶν ὑπερκοσμίων δυνάμεσιν ἑαυτοὺς συναπτόντων. Ὅπερ δὴ γυμνότερόν φησιν ὁ Ἀπόστολος, τὴν τοῦ παντὸς πρὸς τὸ ἀγαθὸν συμφωνίαν διερμηνεύων, ὅτι αὐτῷ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός: ἀντὶ μὲν τῶν κεράτων λέγων τὸ ἀγγελικόν τε καὶ ἐπουράνιον, διὰ δὲ τῶν λοιπῶν σημαίνων τὴν μετ' ἐκείνους νοουμένην κτίσιν ἡμᾶς, οὓς πάντας μία καὶ σύμφωνος ἑορτὴ κατακρατήσει. Ἑορτή ἐστιν ἡ τοῦ ὄντως ὄντος ὁμολογία τε καὶ ἐπίγνωσις. Ἔστι δὲ, φησὶ, καὶ ἄλλα πολλὰ τῆς ἁγίας Γραφῆς πρὸς σύστασιν τοῦ κατὰ τὴν ἀνάστασιν δόγματος ἀναλέξασθαι. Ὅ τε γὰρ Ἐζεκιὴλ τῷ προφητικῷ πνεύματι τὸν ἐν τῷ μέσῳ πάντα χρόνον, καὶ τὸ ἐν τούτῳ διάστημα ὑπερβὰς, ἐπ' αὐτοῦ ἵσταται τοῦ καιροῦ τῆς ἀναστάσεως τῇ προγνωστικῇ δυνάμει καὶ τὸ ἐσόμενον ὡς ἤδη τεθεαμένος ὑπ' ὄψιν ἄγει τῷ διηγήματι. Πεδίον μέγα καὶ εἰς ἄπειρον εἶδε διηπλωμένον, ὀστέων σωρείαν ἐπὶ τούτῳ πολλὴν, ἄλλων ἀλλαχῆ πρὸς τὸ συμβὰν διεῤῥιμμένων: εἶτα θείᾳ δυνάμει πρὸς τὰ συγγενῆ καὶ ἴδια συγκινουμένων, καὶ ταῖς οἰκείαις ἁρμονίαις ἐμφυομένων. Εἶτα νεύροις καὶ σαρξὶ καὶ δέρμασι καλυπτομένων (ὅπερ ἡ ψαλμῳδία πυκαζομένων λέγει), καὶ πνεῦμα ζωοποιοῦν τε καὶ διεγεῖρον ἅπαν τὸ κείμενον.
Τὴν δὲ τοῦ Ἀποστόλου κατὰ τὴν ἀνάστασιν θαυμάτων διασκευὴν, ὡς πρόχειρον οὖσαν τοῖς ἐντυγχάνουσιν, τί ἄν τις λέγοι; Ὅπως ἐν κελεύσματί τινι καὶ σαλπίγγων ἤχει φησὶν ὁ λόγος ἐν ἀκαρεῖ τοῦ χρόνου ἅπαν ἀθρόως τὸ τεθνηκός τε καὶ κείμενον, εἰς ἀθανάτου φύσιν ὑπαμειφθήσεσθαι; Ἀλλὰ καὶ τὰς ἀγγελικὰς φωνὰς, ὡς προδήλους ἅπασιν οὔσας, παρήσαμεν. Οὐ γὰρ μόνῳ λόγῳ φησὶν ὁ Κύριος τοὺς νεκροὺς ἀναστήσεσθαι, ἀλλὰ καὶ αὐτὴν ἐνεργεῖ τὴν ἀνάστασιν, ἀπὸ τῶν ἐγγυτέρων ἡμῖν καὶ ἧττον ἀπιστεῖσθαι δυναμένων τῆς θαυματοποιίας ἀρξάμενος. Πρῶτον μὲν γὰρ ἐν τοῖς ἐπιθανασίοις τῶν νοσημάτων τὴν ζωοποιὸν δείκνυσι δύναμιν, ἀπελαύνων προστάγματι καὶ λόγῳ τὰ πάθη: εἶτα ἀρτιθανὲς ἐγείρει παιδίον, εἶτα νεανίαν τοῖς τάφοις ἤδη προσκομιζόμενον τῆς σοροῦ διαναστήσας τῇ μητρὶ δίδωσι: μετὰ τοῦτο διαπεπτωκότα ἤδη τετραημέρῳ χρόνῳ τὸν Λάζαρον νεκρὸν ἐξάγει τοῦ τάφου φωνῇ καὶ προστάγματι ζωοποιήσας τὸν κείμενον: εἶτα τὸν ἑαυτοῦ ἄνθρωπον ἥλοις καὶ λόγχῃ διαπεπαρμένον ἐκ νεκρῶν διὰ τρίτης ἡμέρας διανίστησι, τοὺς τύπους τῶν ἥλων καὶ τὴν πληγὴν τῆς λόγχης εἰς μαρτυρίαν τῆς ἀναστάσεως ἐπαγόμενος. Περὶ ὧν οὐδὲν οἶμαι χρῆναι διεξιέναι, μὴ μιᾶς ἀμφιβολίας ἐν τοῖς τὰ προγεγραμμένα παραδεδειγμένοις εἰπούσης.