When God brings our nature back to the first state of man by the resurrection, it would be pointless to mention such matters [i.e., all the contextual details that influence our behavior in this lifetime] and to suppose that the power of God is hindered from this goal by such obstructions. He has one goal: when the whole fullness of our nature has been perfected in each man, some straightway even in this life purified from evil, others healed hereafter through fire for the appropriate length of time, and others ignorant of the experience equally of good and of evil in the life here, God intends to set before everyone the participation of the good things in Him, which the Scripture says eye has not seen nor ear heard, nor thought attained. This is nothing else, according to my judgment, but to be in God Himself.
…When our nature will have its tabernacle pitched again by the resurrection, and all the corruption which has entered in connection with evil will be abolished from the things that are, then the festival around God will be inaugurated in common for those who are covered by the resurrection, so that one and the same joy will be set before all. No longer will rational beings be divided by different degrees of participation in equal good things. Those who are now outside because of evil will eventually come inside the sanctuary of divine blessedness. …The apostle says this more plainly, expounding the agreement of the universe in the good: ‘To Him every knee will bow’ of heavenly, earthly, and subterranean beings, and ‘every tongue will confess that Jesus Christ is Lord to the glory of God the Father.’ …He speaks of angelic and heavenly beings, and by the rest he signifies the creatures which are ranked next after them, namely us, for all of whom one harmonious festival will prevail.
St Gregory of Nyssa, called “Father of Fathers” by the Seventh Ecumenical Council, in chapter 10 of On the Soul and the Resurrection.
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