(3) And the difficulties and motives special to those who supplant the Intrinsic, Ameliorating Purgatory by an Extrinsic, Vindicative _Satisfactorium_, can indeed be met by those who would preserve that beautifully dynamic, ethical, and spiritual conception. For we can hold that the fundamental condition,--the particular determination of the active will,--remains quite unchanged, from Death to Heaven, in these souls; that this determination of the active will requires more or less of time and suffering fully to permeate and assimilate to itself all the semi-voluntary wishes and habits of the soul; and that this permeation takes place among conditions in which the soul’s acts are too little resisted and too certain of success to be constituted meritorious. We can take Catherine’s beautiful Plunge-conception as indicating the kind of operation effected in and by the soul, at and through the momentary vision of God. And we can feel convinced that it is ever, in the long run, profoundly dangerous to try to clarify and simplify doctrines beyond or against the scope and direction of the analogies of Nature and of Grace, which are ever so dynamic and organic in type: for the poor and simple, as truly as the rich and learned, ever require, not to be merely taken and left as they are, but to be raised and trained to the most adequate conceptions possible to each.--It is, in any case, very certain that the marked and widespread movement of return to belief in a Middle State is distinctly towards a truly Purgative Purgatory, although few of these sincere truth-seekers are aware, as is Dr. Anrich, that they are groping after a doctrine all but quite explained away by a large body of late Scholastic and Neo-Scholastic theologians.[274] (4) Yet it is very satisfactory to note how numerous, and especially how important are, after all is said, the theologians who have continued to walk, in this matter, in the footsteps of the great Alexandrines. St. Gregory of Nyssa teaches a healing of the soul in the beyond and a purification by fire.[275] St. Augustine says that “fire burns up the work of him who thinketh of the things of this world, since possessions, that are loved, do not perish without pain on the part of their possessor. It is not incredible that something of this sort takes place after this life.”[276]