Since the reason of acting is different from the reason of suffering, mystically and wisely at once the divine apostle divided in past and future ages the reasons of doing and suffering. That is, the ages of the flesh, where we now live (...) are proper to acting, while the future ages of the Spirit, after the present life, are proper to the alteration that suffering brings. Therefore, while we are here, we approach as people who act the end of ages, when our power and work will come to their end according to acting. But in the ages to come, suffering by grace the deifying alteration, we won't act but we will suffer and because of this our being worked by God won't come to an end. Because this passion will be above nature and it won't have any reason limiting the divine and deifying work, extending to the infinity upon those who suffer it.

ἐπειδὴ ἕτερος ὁ τοῦ ποιεῖν καὶ ἕτερος ὁ τοῦ πάσχειν λόγος͵ μυστικῶς ἅμα καὶ σοφῶς διεῖλε παρελθοῦσιν αἰῶσι καὶ μέλλουσι τὸν τοῦ ποιεῖν καὶ τοῦ πάσχειν λόγον ὁ θεῖος ἀπόστολος. Οἷον͵ οἱ τῆς σαρκὸς αἰῶνες͵ ἐν οἷς νῦν ζῶμεν (...) τῆς τοῦ ποιεῖν εἰσιν ἰδιότητος͵ οἱ δὲ μέλλοντες εἶναι τοῦ πνεύματος μετὰ τὴν παροῦσαν ζωὴν τῆς τοῦ πάσχειν εἰσὶν μεταποιήσεως. Ἐνταῦθα τοίνυν ὄντες͵ ὡς ποιοῦντες εἰς αἰώνων τέλη καταντῶμεν͵ πέρας λαμβανούσης ἡμῶν κατὰ τὸ ποιεῖν τῆς δυνάμεώς τε καὶ τῆς ἐνεργείας. Ἐν δὲ τοῖς αἰῶσι τοῖς ἐπερχομένοις͵ πάσχοντες τὴν πρὸς τὸ θεοῦσθαι χάριτι μεταποίησιν͵ οὐ ποιοῦμεν ἀλλὰ πάσχομεν͵ καὶ διὰ τοῦτο οὐ λήγομεν θεουργούμενοι. Ὑπὲρ φύσιν γὰρ τότε τὸ πάθος ἐστὶ καὶ μηδένα λόγον ἔχον ὁριστικὸν τῆς ἐπ΄ ἄπειρον τῶν τοῦτο πασχόντων θεουργίας.