Apocatastasis (Universal Restoration)

This (1 Cor. xv. 28) is a text much handled by the earlier Greek Fathers. Origen especially has made it one of the Scripture foundations upon which he has built up theology. This passage in Gregory sh

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Jerome uses the Greek word προηλπίκοτας. It seems best to coin a new one to represent the peculiar idea. Phil. i. 18 32. In this passage all room for doubt is removed. In the former passage you said

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The Anathematisms of the Emperor Justinian Against Origen. The reader should carefully study the entire tractate of the Emperor against Origen of which these anathematisms are the conclusion. It is f

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Chapter 10.—Pelagius’ Answer Examined. On Origen’s Error Concerning the Non-Eternity of the Punishment of the Devil and the Damned. But what Pelagius added, “Who believes differently is an Origenist,

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whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets.

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Chapter 23.—Against Those Who are of Opinion that the Punishment Neither of the Devil Nor of Wicked Men Shall Be Eternal. First of all, it behoves us to inquire and to recognize why the Church has no

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Chapter 17.—Of Those Who Fancy that No Men Shall Be Punished Eternally. I must now, I see, enter the lists of amicable controversy with those tender-hearted Christians who decline to believe that any

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43. These things which you have said are read by all who know Latin, and you yourself request them to read them: such sayings, I mean as these: that all rational creatures, as can be imagined by takin

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Chapter 20.—Of the Impiety of Those Who Assert that the Souls Which Enjoy True and Perfect Blessedness, Must Yet Again and Again in These Periodic Revolutions Return to Labor and Misery. What pious e

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Chapter 17.—What Defence is Made by Sound Faith Regarding God’s Unchangeable Counsel and Will, Against the Reasonings of Those Who Hold that the Works of God are Eternally Repeated in Revolving Cycles

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Here also, as before, I gave a three fold exposition of the passage: in the first my own view, in the second the one supported by Origen, and the third the opinion of Apollinarius going contrary to hi

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Letter LI. From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. A coolness had arisen between these two bishops in connection with the Origenistic controversy, which at this t

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Chapter 13.—Of the Revolution of the Ages, Which Some Philosophers Believe Will Bring All Things Round Again, After a Certain Fixed Cycle, to the Same Order and Form as at First. This controversy som

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1. Wickedness, however, is not so strong as to prevail over the power of good; nor is the folly of our nature more powerful and more abiding than the wisdom of God: for it is impossible that that whic

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Chapter 7.—The Goodness of God Prevents Corruption from Bringing Anything to Non-Existence. The Difference Between Creating and Forming. 9. But the goodness of God does not permit the accomplishment

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There is another point. You find fault with others because, when questions are asked them about such matters, they do not answer at once, but hesitate and use gestures rather than words. Yet you say t

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9. I have made answer more at length than I had intended on this single article of the resurrection, through fear lest by brevity I should lay myself open to fresh aspersions. Consequently, I have mad

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15. The following passage is a convincing proof that he holds the transmigration of souls and annihilation of bodies. “If it can be shewn that an incorporeal and reasonable being has life in itself in

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reduced to quiescence, ἀτρεμούντων. This is the reading adopted by Krabinger, from four Codd., instead of the vox nihili of the editions, εὐτηρεμόντων. The contrast must be between “remaining in activ

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