apocatastasis

The term apocatastasis is not mentioned in the 553 anathema.

Under the concept of Apocatastasis, which is to believe that all people would eventually receive salvation.

But most writers do not simply identify apocatastasis with universal reconciliation.

The significance of apocatastasis in early Christianity is today being re-evaluated.

However, it is not clear or universally accepted that Gregory held to the doctrine of apocatastasis.

In fact, Clement used the term apocatastasis to refer only to the "restoration" of a select few.

See universal reconciliation, apocatastasis and the Problem of Hell.

Yet I am as I am, your own race having made us so before the apocatastasis.

Stravinskas identifies apocatastasis with universalism or universal reconciliation, and some of the older sources do so also.

It also touched on apocatastasis.

Professor Constantinos A. Patrides surveyed the history of apocatastasis in his .

This theory of apocatastasis could be easily interpreted to imply that even devils would be saved, as was the case during the later Origenist controversies.

It is based upon the doctrine of universal salvation through Christ (universal reconciliation) and an interpretation of the "restitution of all things" (apocatastasis).

Many Christians who believe in universalism hold panentheistic views of God in conjunction with their belief in apocatastasis, also called universal reconciliation.

Eriugena was a believer in apocatastasis or universal reconciliation, which maintains that the universe will eventually be restored under God's dominion (see also Christian Universalism).

In recent writing, apocatastasis is generally understood as involving some form of universal reconciliation, without necessarily attributing this understanding to Origen and other Fathers of the Church.

A form of apocatastasis was also attributed to Gregory of Nyssa and possibly the Ambrosiaster, attributed to Ambrose of Milan.

Apocatastasis was interpreted by 19th Century Universalists such as Hosea Ballou (1842) to be the same as the beliefs of the Universalist Church of America.

Peter L. Berger, in his book , calls apocatastasis "the conviction that, in the end, all will be saved and the entire creation will be reconciled with God".

This view of Gregory is also held by some modern theologians, such as John Sachs who said that Gregory had "leanings" toward apocatastasis, but in a "cautious, undogmatic" way.

In Origen's understanding, in Stoic philosophy, the cosmos is a physical expression of Zeus' perfect thoughts and apocatastasis is the contraction when Zeus returns to self-contemplation.

Justo L. González, in Essential Theological Terms (2005), says that "theories of the apocatastasis usually involve the expectation that in the end all, including the devil, will be saved".

Recently one of the present Pope's favorite theologians, Cardinal Hans Urs von Balthasar, refused to reject apocatastasis on the ground that God's love was far more ingenious than human malice.

The Philadelphians influenced him to accept apocatastasis, the belief that all people would eventually be saved; he wove this into his theological system, depending chiefly upon I Corinthians 15 and Ephesians 1:9-11.

Since apocatastasis had been used earlier in writers commenting on Peter's use in the New Testament, the form of apocatastasis condemned in 543 and 553 was a later development.