have been perfected from the first man to the last—some having at once in this life been cleansed from evil, others having afterwards in the necessary periods been healed by the Fire, others having in their life here been unconscious equally of good and of evil—to offer to every one of us participation in the blessings which are in Him, which, the Scripture tells us, 'eye hath not seen, nor ear heard,' nor thought ever reached." That this is what Gregory believed and taught is affirmed by most scholars. A minority of scholars have argued that Gregory only affirmed the universal resurrection. In the Life of Moses, Gregory writes that just as the darkness left the Egyptians after three days, perhaps redemption [ἀποκατάστασις] will be extended to those suffering in hell [γέεννα]. This salvation may not only extend to humans; following Origen, there are passages where he seems to suggest (albeit through the voice of Macrina) that even the demons will have a place in Christ's "world of goodness". Gregory's interpretations of 1 Corinthians 15:28 ("And when all things shall be subdued unto him ...") and Philippians 2:10 ("That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth") support this understanding of his theology. Nevertheless, in the Great Catechism, Gregory suggests that while every human will be resurrected, salvation will only be accorded to the baptised, although he also states that others driven by their passions can be saved after being purified by fire. While he believes that there will be no more evil in the hereafter, it is arguable that this does not preclude a belief that God might justly damn sinners for eternity. Thus, the main difference between Gregory's conception of ἀποκατάστασις and that of Origen would be that Gregory believes that mankind will be collectively returned to sinlessness, whereas Origen believes that personal salvation will be universal. This interpretation of Gregory has been criticized recently, however. Indeed, this interpretation is explicitly contradicted in the "Great Catechism" itself, for at the end of chapter XXXV Gregory declares that those who have not been purified by water through baptism will be purified by fire in the end, so that "their nature may be restored pure again to God". On the contrary, Saint Gregory also affirms that "without the laver of regeneration it is impossible for the