 The deliverance of the soul is effected by the incarnation of the Logos, or second person of the Trinity, who assumes real body but remains fully God. His death on the Cross is a ransom to the devil, and his resurrection prefigures that of the saints, though he seems to imagine the body after death, in Platonic terms, as a tenuous vehicle of the soul. Scholars differ as to whether he envisages a final absorption of the body into incorporeal spirit. It is clear that he expects the vast majority of souls to endure a fiery purification after death, and that no soul will be excluded by God’s will from this purgatory. While he thinks it possible that some may be too debauched by their sins to repent, he also opines that the devil himself will at last make peace with God, though he cannot attain beatitude. In the present life, an anticipation of bliss in the presence of Christ can be enjoyed by the exegete who has fully mastered the spiritual meaning of the scriptures. These are the word of God to us because Christ the word is ubiquitously present in them, investing them with a threefold sense as he himself assumed body, soul and spirit for our sake in his sojourn on earth.