And the Areopagite’s teaching that the chief means and the culmination of this deification are found and reached in the reception of the Holy Eucharist will no doubt also have stimulated Catherine’s mind: “The Communicant is led to the summit of deiformation, as far as this is possible for him.”[105] And her soul responds completely to the beautiful Dionysian-Proclian teaching concerning God’s presence in all things, as the cause of the profound sympathy which binds them all together. “They say,” declares Dionysius, “that He is in minds … and in bodies, and in heaven and in earth; (indeed that He is) sun, fire, water, spirit … all things existing, and yet again not one of all things existing.” “The distribution of boundless power passes from Almighty God all things, and no single being but has intellectual, or rational, or sensible, or vital, or essential power.” “The gifts of the unfailing Power pass on to men and (lesser) living creatures, to plants, and to the entire nature of the Universe.”[106] This latter passage was suggested by Proclus: “One would say that, through participation in the One, all things are deified, each according to its rank, inclusive of the very lowest of beings.” “The image of the One and the inter-communion existing through it,--this it is that produces the extant sympathy” which permeates all things.[107]--But Catherine has nowhere the term “echo,” which is so dear to Dionysius: “His all-surpassing power holds together and preserves even the remotest of its echoes”; “the sun and plants are or hold most distant echoes of the Good and of Life”; indeed even the licentious man still possesses, in his very passion, “as it were a faint echo of Union and of Friendship.”[108] 6. _Dionysius and Catherine; three agreements and differences._ I conclude with three important points of difference and similarity between Catherine and Dionysius. (1) Catherine abstains from the use of those repulsive, impossibly hyperbolic epithets such as “the Super-Good,” “the Above-Mind,” which Dionysius is never weary of applying to God, and is content with ever feeling and declaring how high above the very best conception which she can form of mind and of goodness He undoubtedly is; thus wisely moderated, I take it, by her constant experience and faith as to God’s immediate presence within the human soul, which soul cannot, consequently, be presented as entirely remote from the nature of God. (2) Catherine transforms over-intense and impoverishing insistence upon the pure Oneness of God, such as we find it even in Dionysius and still more in Proclus, into a, sometimes equally over-intense, conception as to the oneness of our union with Him, leaving Him to be still conceived as an overflowing richness of all kinds.