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UMI ‘A Bell & Howell Information Company ‘300 North Zeeb Road, Ann Arbor MI 48106-1346 USA 313/761-4700 800/521-0600APOKATASTASIS AND EXEGESIS: A COMPARATIVE ANALYSIS OF THE, USE OF SCRIPTURE IN THE ESCHATOLOGICAL UNIVERSALISM OF CLEMENT OF ALEXANDRIA, ORIGEN, AND GREGORY OF NYSSA A Dissertation Presented to the Faculty of the School of Theology Southwestern Baptist Theological Seminary Fort Worth, Texas In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Department of Theology by Steven Ray Harmon September 1997 © Copyright by Steven Ray Harmon 1997 All Rights ReservedUMI Number: 9819515 Copyright 1997 by Harmon, Steven Ray All rights reserved. LUMI Microform 9819515 Copyright 1998, by UMI Company. All rights reserved. ‘This microform edition is protected against unauthorized ‘copying under Title 17, United States Code. UMI 300 North Zeeb Road ‘Ann Arbor, MI 48103,-APOKATASTASIS AND EXEGESIS: A COMPARATIVE ANALYSIS OF THE USE OF SCRIPTURE IN THE ESCHATOLOGICAL UNIVERSALISM OF CLEMENT OF ALEXANDRIA, ORIGEN, AND GREGORY OF NYSSA. An Abstract ofa Dissertation Presented to the Faculty of the School of Theology ‘Southwestern Baptist Theological Seminary Fort Worth, Texas In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Department of Theology by Steven Ray Harmon September 1997 © Copyright by Steven Ray Harmon 1997 All Rights ReservedABSTRACT This dissertation is an inquiry into the relationship between biblical exegesis and the concept of apokatastasis, or eschatological universalism, in Clement of Alexandria, Origen, and Gregory of Nyssa. It seeks answers to four questi 1) How did the proponents of apokatastasis wilize Scripture to articulate the concept? (2) How did the concept of apokatastasis influence the manner in which these authors interpreted other biblical texts? (3) How did the hermeneutical theory espoused by a given author affect the interpretation of these texts? (4) What continuities or discontinuities do these authors exhibit with one another in this use of Scripture? ‘The primary sources for the investigation were the extant writings (available in modem critical editions) of Clement of Alexandria, Origen, and Gregory of Nyssa in their original language (Greek) or, for many of the works of Origen, the language in which they ‘were preserved (Latin). The study of these primary sources began with passages in which the authors reflected explicitly on the universal restoration of rational creatures to their pre-fall condition and the nature and duration of eschatological punishment. Some of these were identified by previous investigations; others were located through keyword searches of the ‘Thesaurus Linguae Graecae CD-ROM database. The research next determined the role played by biblical exegesis in these passages. The influence of the idea on the interpretation, of other texts was then determined by examining all references to selected biblical texts, containing universalistic language or references to eternal punishment. Finally, the results ofthis research were considered for each author in diachronic relationship to the others. This procedure was followed for Clement of Alexandria in chapter I. Origen in chapter 2. and Gregory of Nyssa in chapter 3. The research concluded that the authors share a basic exegetical substructure for their eschatological universalism rooted in 1 Cor 15:22-28, Phil 2:9-11, and/or 1 John Although they differ in other texts to which they appealed and in specific exegetical conclusions, their exegesis followed a basic patter: texts containing universalistic language tended to be interpreted literally, while texts referring to etemal punishment tended to be interpreted allegorically."py? For Naomi, "My Pleasant One”PREFACE The roots of this dissertation date to the fateful day during the middler year of my di ity studies at Southwestern Baptist Theological Seminary when Dr. David Kirkpatrick spoke to me after a Systematic Theology class and encouraged me to consider patristics as an academic specialization in my upcoming doctoral studies. I was intent on doing work in ‘New Testament studies at the time, but my curiosity got the better of me and I soon fell in love with exploring the comparatively virgin territory (for a Baptist) on the other side of the canon. Two years later [ spent an academic year at The Catholic University of America in Washington, D.C. doing more specialized work in patristics than could be arranged at Southwestern, Early in a course on patristic theology, Dr. Robin Darling Young made a statement during a lecture which ultimately steered me toward the present dissertation topic: *Patristic theology is biblical exegesis." There my interests in biblical studies and patristic theology merged; this dissertation is the result. {wish to thank the staffs ofthe libraries at which I conducted the research for this dissertation for their assistance: A. Webb Roberts Library, Southwestern Baptist Theological Seminary, Fort Worth, Texas; Mary Courts Burnett Library, Texas Christian University, Fort Worth, Texas; Joseph Regenstein Library, The University of Chicago, Chicago, Illinois: Jes- uit-Krauss-MeCormick Library, Lutheran School of Theology at Chicago, Chicago, Illinois: Elizabeth M. Cudahy Memorial Library, Loyola University Chicago, Chicago, Illinois; Moody Memorial Library, Baylor University, Waco, Texas; Bibliothek flr alte iKirchengeschichte, Seminar fir Kirchengeschichte 1, Evangelisch-Theologische Fakultit. Westfilischen Wilhelms-Universitit, Minster; and the Forschungsstelle Gregor von Nyssa an der Westfilischen Wilhelms-Universitat, Minster. Special thanks are due to the Deutscher Akader her Austauschdienst for the award of a generous Short-Term Research Grant for Ph.D. Candidates and Recent Ph.D.s, which enabled me to spend five weeks doing research on Gregory of Nyssa at the Forschung- sstelle Gregor von Nyssa an der Westfilischen Wilhelms-Universitat, Munster. Chapter 3 could not have been produced in its present form without the incomparable collection housed there. Thanks are also due to Dr. Friedhelm Mann, Wissenschaftliche Mitarbeiter at the For- schungsstelle, who graciously assisted me in so many ways during my stay in Mdnster. If I were to attempt to mention the contributions of everyone who has helped me toward the completion of my doctoral studies, this last portion of the dissertation would remain unfinished for a while longer, and [ would undoubtedly fail to thank someone who has contributed much. {will settle for expressing my gratitude to Dr. James Leo Garrett, Jr. my dissertation supervisor; Dr. David Kirkpatrick, my advisor during the seminar phase of my doctoral studies; my parents, Gerald and Royce Harmon, who have been patient, ‘generous, and always loving during these difficult years; and finally. and most importantly. my wife Naomi, who has truly been "My Pleasant One” in the midst of many unpleasant things in life and to whom this dissertation is dedicated. Steven R. Harmon Fort Worth, Texas The Season after Pentecost. 1997TABLE OF CONTENTS PREFACE. LIST OF ABBREVIATIONS INTRODUCTION ‘The Research Problem.. ‘Scope and Limitations of the Investigation Research Methodology .. Primary Textual Sources for the Investigation . Chapter 1, APOKATASTASIS AND EXEGESIS IN CLEMENT OF ALEXANDRIA. Apokatastasis in the Thought of Clement of Alexandria. ‘The Universal Restoration... ‘The Nature and Duration of Punishment after Death... Apokatastasis and Exegesis.. The Use of Scripture in the Articulation of the Concept of Apokatastasis .... 23 The Influence of 4pokatastasis on the Interpretation of Other Selected Biblical Texts... Conclusions 2. APOKATASTASIS AND EXEGESIS IN ORIGEN. Apokatastasis in the Thought of Origen. ‘The Universal Restoration. ‘The Nature and Duration of Punishment after Death. Apokatastasis and Exegesis.‘The Use of Scripture in the Articulation of the Concept of Apokatastasis: The Influence of Apokatastasis on the Interpretation of Other Selected Biblical Texts.. Conelusions. 3. APOKATASTASIS AND EXEGESIS IN GREGORY OF NYSSA .. Apokatastasis in the Thought of Gregory of Nys: ‘The Universal Restoration. ‘The Nature and Duration of Punishment after Death. Apokatastasis and Exegesis.. ‘The Use of Scripture in the Articulation of the Concept of Apokatastasis... 129 The Influence of 4pokatastasis on the Interpretation of Other Selected Biblical Texts.. 145 Conclusions 168 CONCLUSIONS... 173 Appendix 1, BIOGRAPHICAL INFORMATION.... 2. EXEGETICAL ACTIVITY AND HERMENEUTICAL THEORY. SELECTED BIBLIOGRAPHY. ivABBREVIATIONS Biblical Books (Including the Apocrypha)’ Old Testament Gen Genesis Exod Exodus Lev Leviticus Num ‘Numbers Deut Deuteronomy Josh Joshua Judg Judges 1-2.Sam First and Second Samuel 1-2Kgs First and Second Kings Isa Isaiah Jer Jeremiah Ezek Ezekiel Hos Hosea Joel Joel ‘Abbreviations of biblical books are those specified by the "Journal of Biblical Literature Instructions for Contributors” in the Society of Biblical Literature Membership Directory and Handbook (Decatur, Ga.: Society of Biblical Literature, 1994), 227.‘Amos Amos Obad Obadiah Jonah Jonah Mic Micah Nah Nahum Hab Habakkuk Zeph Zephaniah Hag Haggai Zech Zechariah Mal Malachi Ps(s) Psalm(s) Job Job Prov Proverbs Ruth Ruth Cant Song of Solomon Eccl Ecclesiastes Lam Lamentations Esth Esther Dan Daniel Ezra Ezra Neh Nehemiah 1-2. Chr First and Second Chronicles viAdd Esth Bar Bel 1-2 Esdr 4Eza Jt Ep Jer 1-2-3-4 Mace Pr Azar Pr Man Sir Sus Tob Wis Matt Mark. Luke John Acts Rom Apocrypha ‘Additions to Esther Baruch Bel and the Dragon First and Second Esdras Fourth Ezra Judith Epistles of Jeremiah First, Second, Third, and Fourth Maccabees Prayer of Azariah Prayer of Manasseh Sirach Susanna Tobit Wisdom of Solomon ‘New Testament Matthew Mark Luke John Acts Romans vil1-2Cor Gal Eph Phil Col 1-2 Thess 1-2 Tim Tit Phim Heb Jas 1-2Pet 1-2-3 John Jude ecl, exe. Thdot. First and Second Corinthians Galatians Ephesians Philippians Colossians First and Second Thessalonians First and Second Timothy Tins Philemon Hebrews James First and Second Peter First, Second, and Third John Jude Revelation Patristic Literature” Clement of Alexandria (Clem.) Eclogae propheticae Excerpta e Theodoto I titles of patristic works follow the standard Latin titles listed in Maurice Geerard, Clavis Patrum Graecorum, 5 vols., Corpus Christianorum (Tumthout: Brepols, 1974-87), with the exception that "v" is substituted for consonantal "v.” Shortened references use the abbreviations given here, the majority of which are tho: Patristic Greek Lexicon (Oxford: Clarendon Press, 1961), ix-xliii. found in G. W. H. Lampe, viiiads. str, Cant, Cels. comm. in Mt. comm. in Rom. ‘comm. ser. in Mt dial. ep. ad caros Eph. cat. fr in Pr. thom. in I Reg. hom. in Ex. hom. in Ez. hom. in Gen. hom. in Jer. hom. in Jos. hom. in Jud. Hypotyposes Paedagogus Protrepticus Quis dives salverur Stromata Origen (Or) Libri in Canticum canticorum Contra Celsum ‘Commentarit in Matthaeum ‘Commentarit in Epistulam ad Romanos ‘Commentariorum series in Matthaeum Diputatio cum Heracleida Epistula ad quosdam caros suos Alexandriam Commentarit in Ephesios (fragmenta e catenis) Fragmenta in Proverbia Homiliae in 1 Regnorum In Exodum homiliae In Ezechielem homiliae In Genesim homiliae Homiliae in leremiam In lesu Nave homiliae In librum ludicum homiliae ixhom. in Le. hom. in Lev. hom. in Num. Jo, mart. or. princ. anim. et res. Apoll. Ar. et Sab. ascens. bapt. diff beat benef. ep. Eun. Flacill. hex, thom. in | Cor. 15:28 shom. in cant. ‘hom. in Eccl, In Lucam homiliae In Leviticum homiliae In Numeros homiliae Commentarii in lohannem Exhortatio in Martyrium De oratione De principiis Gregory of Nyssa (Gr. Nyss.) Dialogus de anima et resurrectione Antirrheticus adversus Apollinarium Adversus Arium et Sabellium de patre et filio Inascensionem Christi De tis qui baptismum differunt Orationes vii de beatitudinibus De beneficentia Epistulae Contra Eunomium libri Oratio funebris in Flacillam imperatricem Apologia in Hexaemeron Inillud: Tune et ipse filius In Canticum canticorum homiliae xv In Ecclesiasten homiliae viiihhom. opif. infant Melet ‘mort nati. or. catech. or. dom. ordin pasch, pent. perf. Ps.6 Pas. tit Pulch, python. Quat. ref. conf. Eun. sanet. sal. pasch. Steph. 1,2 tres di rid. v. Gr. Thaum, De opificio hominis De infantibus praemature abreptis Oratio funebris in Meletium episcopum De mortuis non esse dolendum Oratio in diem natalem Christi Oratio catechetica magna De oratio dominica orationes v In suam ordinationem In sanctam pascha In sanctam pentecosten De perfectione christiana ad Olympium monachum In sextum psalmum In inscriptiones psalmorum Oratio consolatoria in Pulcheriam De pythonissa ad Theodosium episcopum In illud: Quatenus uni ex his fecistis mihi fecistis Refutatio confessionis Eunomii In sanctum et salutare pascha Encomia ins. Stephanum protomartyrem i, ii Ad Ablabium quod non sint tres dei De tridui inter mortem et resurrectionem domini nostri lesu Christi spatio. De vita Gregorii Thaumaturgi xiv. Mos. virg. Bas. moral. Bas. reg. br Didym. comm. in Zach. Didym. ep. cath, Didym. frag. in Pss. Didym. man Didym. Trin, Evage. Pont. ep. Evagr. Pont. Keph. gnost. De vita Moysis De virginitate Other Patristic Literature Basil of Caesarea Moralta Basil of Caesarea Regulae brevius tractatae Didymus the Blind Commentarii in Zacharium Didymus the Blind in epistulas catholicas brevis enarratio Didymus the Blind Fragmenta in psalmos Didymus the Blind Contra Manichaeos Didymus the Blind De Trinitate Evagrius of Pontus Epistulae lxii Evagrius of Pontus Kephalaia gnostica Gr. Naz. or. Gregory of Nazianzus Orationes Jer. com. ins. Jerome Commentarii in Esaiam Jer. ep. Jerome Epistulae Just. ep. ad Men, Justinian Epistula ad Menam Phot. bibl. cod. Photius Bibliothecae codices Ps.-Bam. Barn, Pseudo-Bamabas Epistula Barnabae Journals, Series, and Reference Works? AAWG Abhandlungen der Akademie der Wissenschaften in Gottingen >The majority of the abbreviations of titles of journals, series, and reference works given here are taken from the SBL Membership Directory and Handbook. 231-40. xiiACO ACW AKG ANF ASNU Aug AUSS BAGD BETL BHT Bib BibPatr BKAW BTH BZAW cH ClassRev cPG CRINT DoP EAST Acta Concitiorum Oecumenicorum, ed. Edward Schwartz Ancient Christian Writers Arbeiten zur Kirchengeschichte ‘Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson ‘Acta Seminarii Neotestamentici Upsaliensis Augustinianum Andrews University Seminary Studies A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Sth ed., ed. Walter Bauer Bibliotheca ephemeridum theologicarum lovaniensium Beitrage zur historischen Theologie Biblica Biblia Patristica: Index des citations et allusions bibliques dans la liuérature patristique, Centre d'Analyse et de Documentation Patristiques Bibliothek der klassischen Altertumswissenschaft Bibliotheque de Théologie Historique Beihefte zur Zeitschrift fr die alttestamentliche Wissenschaft Church History Classical Review Maurice Geerard, Clavis Patrum Graecorum Compendia Rerum [udaicarum ad Novum Testamentum Dumbarton Oaks Papers East Asia Journal of Theology xiiiEL ERE ET FC FontChr Gcs Greg Its JAC JECS JOR JTS LCL Ls) MEC MLS NPNF? ocb OECS Ephemerides Liturgicae Encyclopaedia of Religion and Ethics, 2d ed., ed. James Hastings Evangelische Theologie Fathers of the Church Fontes Christiani Die griechischen christlichen Schriftsteller der ersten drei Jahthunderte Gregorianum Harvard Theological Review Innsbrucker theologische Studien Jahrbuch fr Antike und Christentum Journal of Early Christian Studies Jewish Quarterly Review Journal of Theological Studies Loeb Classical Library Greek-English Lexicon, ed. Henry George Liddell and Robert Scott, rev. Henry Stuart Jones and Roderick McKenzie Message of the Fathers of the Church Marian Library Studies Nicene and Post-Nicene Fathers, 2d ser., ed. Philip Schaff and Henry Wace Orientalia Christiana Analecta The Oxford Classical Dictionary, 2d ed., ed. N. G. L. Hammond and HH. Scullard (Oxford Early Christian Studies xivPatSorb PG PGL PMS ave REByz REG RelS RelSRev ROC RSR SBEC SBLDS SerTh sD SecCent SPM. STL StMon StudAnselm StudPat svc Patristica Sorbonensia Patrologiae Cursus Completus: Series Graecae, ed. Jacques Paul Migne A Patristic Greek Lexicon, ed. G. W. H. Lampe Patristic Monograph Series Quaderni di "Vetera Christianorum” Revue des Etudes Byzantines Revue des Etudes Grecques Religious Studies Religious Studies Review Revue de l'Orient Chrétien Recherches de Science Religieuse Studies in the Bible and Early Christianity Society of Biblical Literature Dissertation Series Scripta Theologica Studies and Documents The Second Century Studia Patristica Mediolanensia Studia Theologica Ludensia ‘Studia Monastica Studia Anselmiana Studia Patristica ‘Supplements to Vigiliae Christianae xvsvTQ TDNT THGL TLG LZ Ts vuc ve 2KG “wr ET frg(s). Ms(s) MT praef. St. Vladimir's Theological Quarterly Theological Dictionary of the New Testament, ed. Gerhard Kittel. tans. Geoffrey W. Bromiley Theologie und Glaube ‘Thesaurus Linguae Graecae Theologische Literaturzeitung Theological Studies Texte und Untersuchungen zur Geschichte der altchristlichen Literatur Theologische Zeitschrift Unitarian Universalist Christian Vigiliae Christianae Zeitschrift fur Kirchengeschichte Zeitschrif fur die neutestamentliche Wissenschaft Zeitschrift fr wissenschafiliche Theologie Other Abbreviations English translation fragment(s) Septuagint Manuscript(s) Masoretic Text preface xviINTRODUCTION The Research Problem Histories of Christian thought! and introductions to patristic literature and theology” routinely identify the concept of an droxatécTanis Tv mévTuv? as a distinctive feature of 'E.g,, Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 1, The Emergence of the Catholic Tradition (100-600) (Chicago: University of Chicago Press, 1971), 151-52; Justo L. Gonzalez, A History of Christian Thought, rev. ed., vol. |, From the Beginnings to the Council of Chalcedon (Nashville: Abingdon Press, 1970), 224; Friedrich Loofs, Leitfaden zum Studium der Dogmengeschichte, 6th rev. ed..ed. Kurt Aland (Tubingen: Max Niemeyer Verlag, 1959), 157-58; Adolf von Hammack, Lehrbuch der Dogmengeschichte, Sth rev. ed. (Tubingen: J. C. B. Mohr (Paul Siebeck], 1909-10), 1:693, 2:65, 150. 2E.g,, [ohn] Nforman] D[avidson] Kelly, Early Christian Doctrines, rev. ed. (San Francisco: Harper & Row, 1978), 473-74, 486; Berthold Altaner and Alfred Stuiber, Patrologie: Leben, Schriften und Lehre der Kirchenvaiter (Freiburg: Herder, 1978), 207-8, 307; Johannes Quasten, Pairology (Utrecht: Spectrum, 1950; reprint, Westminster, Md.: Christian Classies, 1990), 2:87-91, 3:289-91 (page references are to reprint edition); Otto Bardenhewer, Geschichte der altkirchlichen Literatur, 2d ed. (Freiburg: Herder, 1923; reprint, Darmstadt: Wissenschaftliche Buchgesellschaft, 1962), 2:188-89, 3:217-19 (page references are to reprint edition). *Amoxatdotacis in classical Greek literature was a technical astronomical term referring to the periodic return of the stars to the same place in the heavens asin the previous year (LSJ, s.v. "AToxatdotaots"). It appears in the New Testament only in Acts 3:21, where it refers to the Messianic restitution of the created order (BAGD, s.v. "Aamoxaréotaais"; Albrecht Oepke, “AToKaSoTHHL, drroKaTéaTaa.s,” in TDNT. 1:391). In Origen and subsequent Origenism, drtcxatdatasis is the universal restoration of all rational souls or created beings to their pre-fall position (ibid. 1:392-93; PGL, s.v. "Amoxatéotaais"). On the use of droxatdcTacis in the New Testament and the early ‘Alexandrians, see also André Méhat, "Apocatastase: Origéne, Clément d'Alexandrie, Act 3:21." VC 10 (1956): 196-214.2 the eschatology of Origen (ca. 185-ca. 251*) and his fourth-century admires Gregory of Nyssa (331/340-ca. 395). Anticipated by the eschatology of Clement of Alexandria (ca. 160- 215), Origen affirmed hope in an ultimate restoration of all rational creatures to their origi- nal, divinely intended pre-fall state of union with God. On the basis of this hope Origen viewed punishment after death as limited in duration and redemptive in nature.” Gregory of Nyssa appropriated Origen's perspectives on the doatdaTaots and eternal punishment.* Unlike Origen, however, Gregory held neither to a preexistence of “These and all other dates for early Christian authors given herein are those sug- gested by articles in Everett Ferguson, ed., Encyclopedia of Early Christianity, Garland Ref- erence Library of the Humanities, vol. 846 (New York: Garland Publishing, 1990). 5E.g., Clem. str. 1. id, 7.2.12. + 5.1.9.4; ibid., 5.14.91 .10.57.1; ibid. id. Or. princ. 1.6.3; ibid., 2.3; ibid., 3.5.6-6.6; idem, Jo. 1.16.91; ibid., 1.264; ; ibid., 6.302-3; ibid., 13.391-92; ibid., 87-88; ibid., 28.152-55; idem, hom. in Jos. 8.5; idem, comm. in Rom. 8.9; idem, hom. in Jer. 14.18. "E.g., Or. prine. 2.11 , 3.6.9; idem, Jo. 13.138; 63-66; idem. hom. in Jos. 8.5; ibid., 14.2; idem, or. 27.15; ibid., 29.15; idem, comm. in Mt. 15.31; idem, comm. ser. in Mt. 16; ibid., 20; ‘51; idem, hom. in Ez, 1.3, 13; ibid., 5.1; idem, hom. in Jer. 1.3: ibid., 23; ibid., 19.15; ibid., 20.3, 8; idem, hom. in Ex. 6.4; idem, hom. in Num. 25.6; idem, fr. in Pr. (PG 17:615-16); idem, hom. in Le. 24; idem, mart. 36; idem, Cant. 3. References in ‘parentheses preceded by "PG" indicate volume and column numbers in Jacques Paul Migne, ed., Patrologiae Cursus Completus: Series Graecae (Paris: n.p., 1857-66). Whenever the edition from which a reference is taken provides insufficient subdivision of chapters and paragraphs, references to the edition will be given in parentheses to facilitate location of the reference. On the doxatéotaais, see Gr. Nyss. anim. et res. (PG 46:69, 71-72, 148, 153. 156-57); idem, or. catech. 26; idem, v. Mos. 2.82; idem, hom. in cant. 15 (GNO 6:468-69); idem, hom. opif. 7.2; idem, hom. in Eccl. 1.9; idem, Pulch. (GNO 9:472); idem, or. dom. 4; idem, bear. 8; idem, mort. (GNO 9:51). On the nature and duration of eternal punishment. see idem, anim. et res. (PG 46:97-101, 152, 157); idem, virg. 12; idem. or. catech. 8: ibid.. 35; idem, infant. (PG 46:168); idem, mort. (GNO 9:54). References in parentheses preceded3 unembodied souls nor to a fall from the contemplation of God as the cause of the present corporeal existence of souls.” Gregory's rejection of Origen's protology resulted in a much stronger emphasis on the resurrection of the body in the droxatdataats.'® Although Origen and Gregory of Nyssa are usually recognized as the two principal exponents of the doxatdorasis tav ndvtwu, other early Christian writers expressed (with varying degrees of clarity and conviction) hope for universal salvation and accordingly ‘an end to the torments of hell. In addition to Clement of Alexandria, Gregory of Nyssa's fellow Cappadocian Gregory of Nazianzus (ca. 329-390) cautiously advocated these views,'' and in Egypt Didymus the Blind (313-398)' and Evagrius of Pontus (345-399)? endorsed Origenist eschatology. In the West, Ambrose (ca, 339-397) hinted at Origenist sympathies in his eschatological reflections, as did Jerome (ca. 347-419/20) prior to his conversion from Origenism in 394."" by "GNO" indicate volume and page numbers in Wemer Jaeger, Gregori Nysseni Opera (Leiden: E. J. Brill, 1921-). °Gr. Nyss. anim. et res. (PG 46:13, 125); idem, hom. opif 28.4. "Gr. Nyss. anim. et res. (PG 46:28-29, 48, 76-80, 85, 108-9, 128-32); idem, hom. opif. 275. "Gr. Naz. or. 3.7; ibid., 30.6; ibid., 39.19; ibid., 40.36. "Didym. comm. in Zach. 1.264; ibid., 3.307-8; idem, ep. cath. (PG 39:1759, 1770); idem, frag. in Pss. (PG 39:1340); idem, Man. 2 (PG 39:1088); idem, Trin. 2.6.4: ibid.. 26.12.. “'Evagr. Pont. Keph. gnost. 2.84; ibid., 3.18; ibid., 5.20; ibid., 6.27; idem, ep. 59. “Brian E. Daley, The Hope of the Early Church: A Handbook of Patristic Eschatol- ogy (Cambridge: Cambridge University Press, 1991), 98-99, 103-4. On Jerome's perspective prior to 394, see Elizabeth A. Clark, "The Place of Jerome's Commentary on Ephesians in the4 Some published research has given focused attention to the concept of Grocatéotaars in the thought of Clement of Alexandria, Origen, Gregory of Nazianzus, and Gregory of Nyssa.'* Brian E. Daley's magisterial monograph on patristic eschatology included sections on drocaTéoTaais in Clement of Alexandria, Origen, Gregory of Nyssa, Didymus the Blind, Evagrius of Pontus, Ambrose, Jerome, and sixth-century Origenism.'® One unpublished dissertation attempted to survey broadly the history of the idea from the patristic period through the twentieth century.'” Two dissertations have dealt with the sote- Origenist Controversy: The Apokatastasis and Ascetic Ideals," VC 41, no. 2 (Sune 1987) 154-71, 'SJohn R. Sachs, "Apocatastasis in Patristic Theology,” TS 54, no. 4 (December 1993): 617-40, surveyed dtoxatdoTaats in Clement of Alexandria, Origen, Gregory of Nazianzus, and Gregory of Nyssa. Méhat, "Apocatastase," 196-214, treated the conce, Clement of Alexandria and Origen. Other studies have individually examined Origen: Got- thold A. Maller, "Origenes und die Apokatastasis," TZ 14, no. 3 (May-June 1958): 174-9 Henri Crouzel, "L'Hadés et la Géhenne selon Origéne," Greg 59, no. 2 (1978): 291-331; idem, "L'apocatastase chez Origéne,” in Origeniana Quarta: Die Referate des 4. Internation- alen Origeneskongresses, Innsbruck, 2-6 September 1985, ed. Lothar Lies, (Innsbruck: Tyrolia, 1987), 282-90; Lawrence R. Hennessey, "The Place of Saints and Sinners after Death," in Origen of Alexandria: His World and His Legacy, ed. Charles Kannengiesser and William L. Peterson, Christianity and Judaism in Antiquity, ed. Charles Kannengiesser. vol. 1 (Notre Dame, Ind.: University of Notre Dame Press, 1988), 295-312. Two investigations have focused on Gregory of Nyssa: Jean Daniélou, "L'apocatastase chez Saint Grégoire de Nysse," RSR 30 (1940): 328-47, and Constantine N. Tsirpanlis, "The Concept of Universal Salvation in Saint Gregory of Nyssa," in StudPat, vol. 17, pt. 3, ed. Elizabeth A. Livingstone (Oxford: Pergamon Press, 1982), 1131-44, 'SDaley, Hope of the Early Church, 45-47; ibid., 56-59; ibid., 84-91; ibid., 98-99: ibid., 103-4. "'s. Edward Baxter, Jr., "A Historical Study of the Doctrine of ‘Apoketastasis’ (ThD. diss., Mid-America Baptist Theological Seminary, 1988). The dissertation unfortu- nately fails to make a contribution to scholarship on the history of the Christian concept of drocatéotacis. Throughout it is deficient in primary sources, relies heavily on basic tionary and encyclopedia articles, does not interact with materials published in languages other than English. and is more polemical than historical in orientation. The patristic portion5 iological aspects of Origen’s eschatology,'* and another pair of dissertation generally treated the eschatology of Gregory of Nyssa.'? ‘What is lacking in previous research is a comprehensive study of the role in Ori- genist eschatology of what Manlio Simonetti has called "the most characteristic element of Christian learning" for the early church fathers: the interpretation of Scripture." Some of the studies noted above mention biblical texts which figured prominently in Origenist eschatol- ogy: John R. Sachs, inter alios, noted the importance of 1 Cor 15:23-28, Phil 2:10, and 1 Cor 3:11-152" Peter Nemeshegyi has suggested that the entirety of Origen's eschatclogy may be of chapter 1, "The Postapostolic to the Reformation Period,” is especially weak: Baxter did ‘ot utilize the important studies by Miller ("Origenes und die Apokatastasis") and Crouzel ("L'spocatastase chez Origéne") on Origen or by Daniélou ("L'apocatastase chez Saint Grégoire de Nysse") on Gregory of Nyssa; cited primary sources rarely (and then only in English translation) in the sections on Clement, Origen, and Gregory of Nyssa, and not at all in the section on Didymus the Blind; wrongly interpreted the comments of Theodoret of Cyrus on 1 Cor 15:27-28 as evidence that he advocated a doctrine of universal értoxaTa~ Tagis; and did not provide sufficient evidence that Diodore of Tarsus and Theodore of Mopsuestia held such a view. Evaluation of the remainder of Baxter's work is teyond the purview of the present dissertation. "James Edward Cheek, "Eschatology and Redemption in the Theology of Origen: Israelite-Jewish and Greek-Hellenistic Ideas in Origen’s Interpretation of Redemption" (Ph.D. diss., Drew University, 1962); Celia Ellen Rabinowitz, "Apokatastasis and Sunteleia: Eschatological and Soteriological Speculation in Origen" (Ph.D. diss., Fordham University, 1989), "Angelos J. Philippou, “The Eschatology of St. Gregory of Nyssa" (D.Phil. diss.. Oxford University, 1963); Virgil Ronald Westlund, "The Eschatology of Gregory of Nyssa” (Th.D. diss., Union Theological Seminary, 1965). Manlio Simonetti, Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis, trans. John A. Hughes, ed. Anders Bergquist and Markus Bockmuehl (Edinburgh: T. & T. Clark, 1994), vii. Sachs, "Apocatastasis in Patristic Theology," 621; ibid., 625; ibid., 634-35.6 seen asa commentary on | Cor 15:24-28,” and Gotthold A. Miller identified as one of six arguments in Origen for a universal salvation a "biblisch-exegetische” argument including Rom 5:12-21 and 11:32-36, 1 Cor 15:26-28, Phil 2:11, Col 1:19-20, and Eph 1:10.3 Constantine N. Tsirpanlis listed references to passages which served as biblical arguments for dmexatéotaais in Gregory of Nyssa. Essays by Henri Crouzel and Monique Alexandre gave more specialized attention to Origen's exegesis of 1 Cor 3:11-15 and Greg ory of Nyssa’s interpretation of Luke 16:19-31."5 No published research, however, has traced comprehensively and critically the role of biblical exegesis in the formulation and articula- tion ofthe concept of droxatdoTaats from its origins in Clement of Alexandria through its, acceptance and defense by fourth-century admirers and followers of Origen. ™Peter Nemeshegyi, La paternité de Dieu chez Origéne, Bibliotheque de Théologie, ser. 4, Histoire de la Théologie, vol. 2 (Toumnai: Desclée, 1960), 206. Gorthold A. Maller, "Ungeheuerliche Ontologie: Erwagungen zur christlichen Lehre tiber Hille und Allversdhnung,” Ev? 34, no. 3 other arguments: "die monistisch-spekulative,” "di padagogische,” "die psychologisch-antiindividualistische," and "die christozentrische” (ibid). *Tsirpanlis, "Concept of Universal Salvation," 1131. Tsirpanlis identified four major themes in Gregory's biblical argumentation for dtoxaTdataas: (1) humanity was created in the image of God: Gen 1:27, Luke 15:8, 17:21; (2) the love, wisdom, and power of God are superior to Satan's hatred and death: | John 4:7-17, 5:4, | Tim 2:4; (3) the subjection of all things to Christ--Christocentric drroxatdoragts: Phil 2:10, 1 Cor 15:12-58, Acts 221. Ps 2:4.9; (4) Christ's resurrection is the restoration of universal humanity or all the fullness of human nature-the mfipuuia eixiv GeO: Acts 2:22-36, 1 Cor 15:12-58, John 6:40. Tsir- panlis, however, did not develop these beyond listing the references. Henri Crouzel, "L'exégése origénienne de I Cor 3.11-15, et la purification escha- tologique," in Epektasis: mélanges patristiques, ed. J. Fontaine and Charles Kannengiesser (Paris: 1972), 273-83; Monique Alexandre, "L'interprétation de Lc 16.19-31 chez Grégoire de Nysse," in Epektasis, ed. Fontaine and Kannengiesser, 425-41.u This dissertation attempts to fill this lacuna by seeking answers to the following questions. First, how did the proponents of @rtoxaTdoraois utilize Scripture to articulate the concept? Second, how did the concept of droxatdatacts influence the manner in which these authors interpreted other biblical texts (e.g, those commonly used by other early Christian writers in defense of the traditional view of eternal punishment)? Third, how did the hermeneutical theory espoused by a given author affect the interpretation of these texts? Fourth, what continuities or discontinuities do these authors exhibit with one another in this use of Scripture? The resultant conclusions should make contributions not only to the study of patristic eschatology but also to the study of patristic biblical interpretation, ‘Scope and Limitations of the Invest ‘The focus of the present investigation is the rel jonship between biblical exegesis and eschatological universalism or dmtoxaTéioTaots” in the thought of Clement of Alexan- dria, Origen, and Gregery of Nyssa. Although Didymus the Blind and Evagrius of Pontus maintained an Origenist perspective on the droxatdotaats, their literary remains are so fragmentary as to preclude a thorough and representative inquiry into this dimension of their thought. Traces of a universal eschatological hope also appeared in Ambrose and the early Jerome, but the paucity of relevant material in their corpora warrants their exclusion from this study as well. Clement of Alexandria, Origen and Gregory of Nyssa, on the other hand. **Later patristic authors employed doxaTdoTacis in this technical sense of a uni- versal restoration of ratonal creatures accomplished partly through remedial punishment. See David L. Balés, "Apokatastasis,” in Encyclopedia of Early Christianity, ed. Everett Ferguson, Garland Reference Library of the Humanities, vol. 846 (New York: Garland Pub- lishing, 1990), 62-63.8 articulated their universalism explicitly enough and often enough to make a full-scale analy- sis and comparison of the relationship between drioxaTdotaais and exegesis in the extant written expression of their theology feasible. Although the corpora of Clement and Origen survived only in fragmentary fashion, enough material has been preserved to insure the prob- ability that ideas expressed in multiple works are representative of their thought. Research Methodology Research for the dissertation addressed the four questions set forth above to the extant writings of the three selected exponents of an doxaTdotaats Tay mévtuv in chronological order: Clement of Alexandria, Origen, and Gregory of Nyssa. Research for each figure included in the study began with an investigation of the hermeneutical theory employed by the author and drew upon a wealth of existing secondary literature on patristic biblical imerpretation. Information gleaned in this phase of the investigation is preserved in appendix. Research next focused on the critical study of all relevant texts in the languages in which they were written (Greek) or preserved (Latin). The study of these primary sources began with passages in which the authors reflected explicitly on the universal restoration and the nature and duration of eternal punishment. Some of these were identified by previous investigations; others were located through keyword searches of those works included in the Thesaurus Linguae Graecae (TLG) CD-ROM database.”” The research then sought to iden- tify the role played by biblical exegesis in these passages. 77Ail extant printed editions of Clement of Alexandria, Gregory of Nyssa, and the surviving Greek texts and fragments of Origen are included in the latest release of TLG. See9 After an examination of the use of Scripture in an author's explicit development of the concept of doxatéatacis, the study then attempted to determine the influence the idea may have had upon the interpretation of other selected biblical texts. Two groups of texts were selected as a means of gauging this influence. The first group of texts consisted of “universalistic” texts which could conceivably be used as prooftexts for the idea of a univer- sal restoration: John 12:32, Acts 3:21, Rom 5:18-21, Rom 11:25-26a, Rom 11:32, 1 Cor 3:12-15, 1 Cor 15:22-28, 2 Cor 5:19, Eph 1:10, Phil 2:9-11, Col 1:20, 1 Ti Pet 3:9, and | John 2:2. Acts 3:21 was included on account of the presence therein of the only occurrence of the word droxatdotasts in the New Testament, First Corinthians 3:12- 15 was selected because of its prominent role in the historical development of the concept of purgative punishment, a corollary of the doatéatacis tav ndvtwv. Romans 11:25-26a owes its inclusion to Jerome's identification of it as a prooftext employed by unnamed pro- mn after an end to the torments of hell.”* The remainder of the ponents of a universal resto first group of texts contain language with universalistic overtones such as "all" or "whole" with reference to the objects of salvation. The second group of texts includes those texts which are more suggestive of a traditional perspective on punishment after death as ever- lasting retribution: Matt 5:29-30, Matt 8:12, Matt 10:28/Luke 12:5, Matt 18:8-9/Mark 9:42- 48, Matt 25:31-46, Luke 16:19-31, 2 Thess 1:7-9, Rev 20:14-15, and Rev 21:8. The relevant Luci Berkowitz and Karl A. Squitier, Thesaurus Linguae Graecae: Canon of Greek Authors and Works, 2d ed. (New York: Oxford University Press, 1986), 83-84, 153-55, 236-39. ?8er. com. in Is. 18.66.24: "Porro qui uolunt supplicia aliquando finiri, et licet post multa tempors, tamen terminum habere tormenta, his utuntur testimoniis: Cum intrauerit plenitudo genitum, tunc omnis Israel saluus fiet."10 volumes of Biblia Patristica” assisted with the location of references to these texts in the works of Clement of Alexandria, Origen, and Gregory of Nyssa in conjunction with keyword searches of the TLG database. In some cases the apparatuses of printed critical editions identified citations or allusions not listed by the compilers of Biblia Patristica. ‘Throughout the research, the relationship between the concept of droxatdotacis and biblical exegesis in the figures selected for the study was studied comparatively, with consideration given to diachronic development and the possibility of the exegetical depend- cence of Origen on Clement and of Gregory on Clement and Origen. The investigation sought to identify similarities and dissimilarities in the choice of biblical texts, exegetical conclu- sions, and method of argumentation from Scripture. Findings from the comparative aspect of the study are presented in the conclusion of the dissertation. Primary Textual Sources for the Investigation The primary textual sources utilized in the research and writing of this dissertation ‘were with few exceptions available in modern printed critical editions of the Greek and/or Latin texts of the extant works of the authors selected for the study. Although in each case the most recently published edition was used as the basis for research, the apparatuses of other editions of the same work were often consulted. The primary edition used of a given ‘work is listed first in she bibliography, followed by others consulted, listed in descending Centre d’Analyse et de Documentation Patristiques, Biblia Patristica: Index des citations et allusions bibliques dans la littérature patristique, vol. 1, Des origines d Clément d'Alexandrie et Tertullien (Paris: Editions du Centre National de la Recherche Scientifique, 1975); ibid., vol. 3, Origéne (Paris: Editions du Centre National de la Recherche Scientifique,ue order of publication date. All English translations of these texts which appear in the disser- tation are those of the present author unless otherwise noted. Excellent critical editions are available in the series Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte and Sources Chrétiennes for Clement of Alexan- dria and Origen. Clement was relatively well preserved in the original Greek. The Origenian corpus, however, presents special problems as a consequence of the later condemnation of Origen's writings. Of Origen’s surviving works, many are preserved only in Latin translation, Matters are complicated by the preservation of treatises such as De principiis in rather free translation by the "friendly" witness Rufinus of Aquileia (ca. 345-410). The possibility that Rufinus rendered passages concerning the dnoatéataats in such a manner as to be less offensive must always be taken into account. The preservation of a small number of Greek fragments by the “hostile” witness Justinian I (482-565) occasionally provides points of comparison. ‘The writings of Gregory of Nyssa fared much better in transmission in their original Greek as a result of Gregory's perceived orthodoxy as a defender of the Nicene faith. His works, long available principally inthe frequently defective Migne editions, are being sys- tematically reedited and published in the continuing series Gregorii Nysseni Opera.”” Most works utilized in this study are already available in these editions. For a few key texts, how- ever, it was necessary to use other editions of varying quality. For the Dialogus de anima et 1980); ibid., vol. 5, Basile de Césarée, Grégoire de Nazianze, Grégoire de Nysse, Amphiloque de'Iconium (Paris: Editions du Centre National de la Recherche Scientifique, 1991). Werner Jaeger. ed., Gregorii Nysseni Opera (Leiden: E. J. Brill. 1921-).2 rresurrectione, the edition of Franz Oehler in the Bibliothek der Kirchenvater series was used in combination with the critical notes of the text of Georg Krabinger, both of which are pref erable to the seriously defective Migne text of this treatise, Although De virginitare is avail- able in Gregorii Nysseni Opera, the lack of subdivision in that edition resulted in the use of Michael Aubineau's fine text in the Source Chrétiennes series instead. The defective Migne text was consulted critically for De opificio hominis.CHAPTER I APOKATASTASIS AND EXEGESIS IN CLEMENT OF ALEXANDRIA Although it is not certain that Clement was Origen's teacher in the catechetical school of Alexandria,' Clement's extant writings anticipated the thought of Origen in many respects. As this was the case especially in the area of individual eschatology, an examina tion of the relationship between Clement's concept of éroxatdatacis and biblical exegesis isa necessary propaedeutic to investigation of the topic in Origen and those influenced by him. Apokatastasis in the Thought of Clement of Alexandria ‘The Universal Restoration Clement was “the first Christian writer to suggest, with great caution. the .. . pros pect of universal salvation forall intelligent creatures."* Clement suggested this most explic~ itly in two passages. A section in book 7 of the Stromata has been cited frequently in the secondary literature as a key expression of Clement's concept of dstoxaéioTacis: 'See appendix 1, "Biographical Information," under "Origen." *Brian E. Daley, The Hope of the Early Church: A Handbook of Patristic Eschatol- ogy (Cambridge: Cambridge University Press, 1991), 47.is ‘Therefore he both made and showed all things to be conducive to virtue, but not 10 the extent of hindering a person's free choice, so that even to those who can see only dimly. the God who is unique, one, and almighty might be shown to be good, forever saving through his Son, and on the other hand in all ways absolutely guiltless of evil; for by the Lord of the universe all things are arranged both in general and in particular toward the end of the salvation of the universe. Therefore itis the work of the righteousness of salvation always to advance each one for the better as much as possible; for even the less significant things are managed toward the end of the salvation and continuance of the more significant things in accordance with their own accustomed places. For exam- ple, everything that is virtuous changes to better dwellings, having as the cause of change the free choice of knowledge with which the soul is well furnished in its own power; but necessary chastisements through the goodness of the great overseeing judge ‘compel those who have become more hardened to repent, either through attending angels or through various preliminary judgments or through the final, complete judg- ment? "The salvation of the universe (riv Tod Bou cwTnpiav)" is thus necessary for theodicy. does not violate human free will,’ and comes about through free human response to divine 3Clem. Stromata 7.2.12.1-5: "Mav" obv Soa nSev exidvev éxoboroy elvar 1G dvbpdmy Thy adlpeow cwepyd mpds dperhy emoinaéy Te Kai ebeikev, STus Gunyérm Kal Tois duvbpas Biopav Swapevois 6 7H Sut. pSvos eis MavToKPATUP dyabds dvadaivnta Beds, €€ alavos cis aidva oiLuv Sd viod, Kaxias 5’ ad) dvi TdvTus dvainios. mpbs yap Th Tod Brov curnplay 7H Tav Suv Kupiy mdvta got BtateTaypeva Kai xaGdhov Kal emi yepous. ~pyou obv Tis BikaLo™ Ging THis cwmmpiou emi Td duewov dei Kata Td evdexduevov ExaaTOV Tpodyew. ps yp Tiv GwTnplay ToD KpelTTOves Kai Giayoviv dvadsyus Tois éavTav Her Sioetrar wai Td pixpdtepa. abrika weTaBadrer wav Td evdpetov cis Guetvous oixigeis, Tis weTaBoris altiav Thy alpeaw Tis ywuceus Exov. fy abtoxpatopuciy &exThTo A Wuxt? TaBebas 6 ai dvayKaiar dyaBsTHT Tob edo GvT0s peyarou KpLTOH Bid Te TAY Mposexay dyyeduv Bid Te MpoKpiewy TocKihuy kai Bid Tis Kpigeus Tis Tavtehods Tobs Emi Tov damdynKdras expidCouTar petavoeiv.' ‘See W. E.G. Floyd, Clement of Alexandria's Treatment of the Problem of Evil (Oxford: Oxford University Press, 1971). SButef. Clem. sir. 7.12.78.3, where those who are disciplined after death “confe involuntarily through punishment (61a. Tis KoMaeus dxousis é€ouodoyousévous).1S discipline either in the present life ("through various preliminary judgments") or in the age to come ("through the final, complete judgment”).* A rarely noted passage in a lost commentary on | John, however, provides a much more explicit expression of this idea.” In.a fragment of the lost Hypotypases preserved in Latin by Cassiodorus (ca. 485-ca. 580), Clement commented on | John 2:2: "But not only,” he says, "for our sins is the Lord the propitiator"--that is, for the faith- ful--"but also for the whole world.” Therefore he indeed saves all: but some, convert- ing them through punishments; and others, who follow willingly, voluntarily, and with dignity of honor, "that every knee may bend to him of things in heaven, things on earth, and things under the earth"--that is, angels, people, and souls which before his advent have departed from this temporary life.* *Cf. the emphases in this passage with the summary of Clement's concept of arto katdctaais in John R. Sachs, "Apocatastasis in Patristic Theology,” 7S $4 (1993): 620: "In summary, then, there are four principles basic to Clement's approach: (1) the absolute supremacy and goodness of divine providence; (2) the fact that God's plan of salvation is not directed merely toward individuals but to the whole of humanity; (3) the power of God to persuade human freedom; and (4) the pedagogical, purifying nature of divine punishment." "In the secondary literature, only G. Anrich, "Clemens und Origenes als Begrinder der Lehre vom Fegfeuer,” in Theologische Abhandlungen: Eine Fesigabe fiir Heinrich Julius Holtzman (Tabingen and Leipzig: J. C. B. Mohr, 1902), 101, n. 1, cited this passage. Antich's mention of the text had primary reference to Clement's role as precursor to the later doctrine of purgatory; treatments of Clement's eschatological universalism have cited str. 7.2.12.1-5 rather than the text from the Hypotyposes as the locus classicus for the concept. Clem. Hypotyposes (fragment in Otto Stahlin, ed., Clemens Alexandrinus, vol. 3, Stromata Buch VII und Vill, Excerpta ex Theodoto, Eclogae Propheticae, Quis Dives Sal- vetur, Fragmente, GCS, no. 17, pt. 2 (Leipzig: J. C. Hinrichs'sche Buchhandlung, 1909]. 211): "Non solum autem, inquit, pro nastris peccatis dominus propitiator est, hoc est fide- lium, sed etiam pro toto mundo. Proinde universos quidem salvat, sed alios per supplicia convertens, alios autem spontanea ac sequente voluntate et cum honoris dignitate, uf ome ‘genu flectatur ei caelestium, terresirium et infernorum, hoc est angeli, homines et animae. quae ante adventum eius de hae vita migravere temporali.”16 This is perhaps the most direct affirmation in all of Clement's extant writings of the salvation of all rational creatures, both humans and angels, some of whom will be saved only through redemptive punishment after death. Elsewhere Clement emphasized the universality of God's salvific intention’ and offer of salvation,'* but without mention of an ultimate universal outcome. Clement used droxatéotacs/ésoKasioTht with reference to the end result of the divinization of the “true Gnostic," but in doing so did not explicitly specify whether some might ultimately fail to attain to this final drioxatéataais: Now this comes about whenever anyone clings to the Lord through faith and through knowledge and through love and ascends with him to the place where the God and guardian of our faith and love is, from whom ultimately knowiedge is given over to those who are fitted and approved for this, because more preperation and training is necessary both for the hearing of the things that are said and for moderation of life and for advancing with care beyond the "righteousness which is according to the law.” This leads to the end which is endless and perfect, having previously taught us the way of life we will have according to God with gods, after we are delivered from all chas- tisement and punishment which "for" saving “discipline we endure” as a consequence of sins; after which deliverance reward and honors are assigned to those who have been perfected, who have ceased purification and who have ceased all other worship, even if itbe holy and among holy ones. Then after they have become "pure in heart” with ref erence to neamess to the Lord, restoration to everlasting contemplation awaits. And they are given the name "gods" who will be enthroned with the other gods who have been stationed under the Savior. Knowledge is therefore quick for purification and suitable for the acceptable change to the better state. For this reason it also easily trans- fers a person to that divine and holy state which is kin to the soul and by a certain light of its own carries that one through the mystic stages of progress, until it restores that ‘one to the chief place of rest, after teaching “the pure in heart" to behold "God" “face to °Clem. Protrepticus 9.87.3: "For nothing other than this is his only work-to save humanity (o’58v yap GAA’ #} Toto Epyov pévov gotiv aitG auCeobar Tov GvOpurov)." "Ibid. 9.82.1-88.3 (passim).7 face" with knowledge and by direct apprehension. For here isthe perfection of the enlightened soul: after going beyond all purifications and acts of worship, to be "with the Lord," where he is, being in direct submission." ‘André Méhat contended that Clement uniformly employed éroxatéatagis and drroKaGioTnyt not to refer to a restoration to a primitive state as did Origen but rather with the sense of fulfillment or realization, comparable to the connotation of "xpévuy dito" kaTaotdews mévTuv" in Acts 3:21," but the idea of restoration is not so easily excluded "Clem. str. 7.10.56.1-57.2: "Tiverar 8 TobT0, ométav Tis exxpenaa® Tod kupiou 61d Te TigTews Bid Te yuloeus Bid Te dydims. Kal. cwavaBi} aiTG e6a dotiv 6 Tis mloTeus fdy Kai dydims Oeds Kai dpoupis* SBev ei Tee A yas TapaBiGorar Tois eis TooTo emrmBelois Kai eyxplToIs, Bd Td Thelovos Tapackeuiis Kal Tpoyuwvacias Seiobar Kai mpds Td dxobeww THY deyouEvWY Kai cis katacTohiy Blov Kal els To emi MA€ov Tis KaTd rouov Sexaoaivns Kat" é aracw mpoeknrudevar. aby mpds Teas dye Td dredetmnTOY Kai TédeLoV, pO Sdoxousa Thy Eoouerny fulv Kata BeOv yeTd BeGv BlaLTav, dmOAvTWY Adv Kokdceus Kal Tynuplas andons, as & Tay auapTmudtun els mardeiav mouévoner aumipiov" ye0" fv dmoXiTpuaw Td yépas Kai al Tiyal TedetweeTow dTOSiBovrat, Tenayrgvos uev This KaBdpceus, Temaysevois B& Kal AetToUpyias THis Gdns. Kav ayia } Kai gv dylois: Eneira kaSapols 7H Kapdla yevouevois Kata TO TipogeXés Tod Kupiou mpocuever TH Gewpia Th dibly dmokatdaTacis. Kai Geoi THY Tpoonyopiay KéKAnvTar ot cévopover TGY Edw Bey, Tav bmd TH owTipe mdr rerayiévuv. taxela Toivw eis KaBdpaw f ywdois Kai EmmABeLos els Thy ent 1 kpetrrov eimpécbextov weraBoniv. bev Kal padlus els 7d duyyer’s Tis Wuxiis clév Te Kai Gyov petorier Kai Bd Twos oiKeiou uTds SiaBiBACer TAs TpoKonds Tas urotiKds Tov dvépuTov. dxps av eis Tov xopubaiov dmoKaTaoTi}on, Tis dvataiveus Ténov, rév xaBapsv 7 Kapbla Tpdownov mpds Mpdownov émomy HoMKis Kal KaTaAnMTIKGs Ur Gedy erontetew 56dEaca. evtatéa yép Tou Tis yuoTiKiis Wuxiis A Tedeiwors, mdoas KaBdeces Te Kai MerToupyias imepBdcav oly 7H Kypiy yivecta, brov ET MpogEXGs bmoTeTaypeNnV."” "Aandré Méhat, "Apocatastase’: Origéne, Clément d'Alexandrie, Act. 3,21," VC 10 (1956): 203-10, 214: "Plutét que 'idée de retour a un état primitif, il impliquait chez les écri- vains ecclésiastiques, en Act. 3,21, chez [rénée probablement, chez Clément d'Alexandrie tainement, V'idée d'une libération, d'un réglement définitif ou d'une réalisation des prophét La langue usuelle ou méme populaire, plus que l'astrologie ou la philosophie. en commands usage. Crest Origéne qui, le premier, du moins 4 l'intérieur de la grande Eglise et de la tra er18 from the usages in this passage. Although Méhat correctly cautioned against appeal to pas- sages in book 8 of the Stromaa and the Excerpta e Theodoto in which Clement quoted, summarized, or responded to Valentinian texts and rightly noted instances in which do" kaTdoTaois cannot conceivably be translated "rétablissement,""’ he failed to treat the use of dmoxatéaracisiimroxa8iorna in Stromata 7.10.56 and a significant number of other pas- sages in which the meaning is more ambiguous."* In addition, he seems to have assumed ‘wrongly that a concept of the restoration of an original state is necessarily connected to a doctrine of the preexistence of souls and accordingly concludes that the exclusion of "resto- ration” as Clement's intended meaning also excludes the possibility that Clement had a Pla~ tonic position on the origin of the soul.'* Despite these reservations about Méhat's tion alexandrine, |’ lig a la doctrine de la restauration & l'état primitif" (quoted material from p.214). "[bid., 204-7. MCE. the eleven passages treated by Méhat with the references in Otto Stahlin, Clemens Alexandrinus, vol. 4, Register, GCS, vol. 39 (Leipzig: J. C. Hinrichs'sche Buchhandlung, 1936), s.v. “dvoxatéotacis" (16 occurrences); ibid. s.v. "droKadtoTnH" (13 occurrences). A keyword search of Clement's corpus in TLG confirms the accuracy of Stahlin's concordance for these two entries. See Ignacio Escriban-Alberca, "Zum zyklischen Zeitbegriff der alexandrinischen und kappadokischen Theologie,” in StudPat, ed. F. L. Cross. vol. 11, pt. 2, TU, ed. O. von Gebhardt and A. von Hamack, no. 108 (Berlin: Akademie- Verlag, 1972), 45, who convincingly argued for the translation "Wiederherstellung” for at least one of these occurrences (Clement of Alexandria Eclogae propheticae 56.6). 'Mehat maintained that his analysis of the passages in Clement "achevent d'écarter V'idée d'une préexistence des ames chez Clément” (Méhat, "Apocatastase,” 207). Although it is true that first of the anathemas against Origen linked the Origenist concept of the émtoxatd~ aracis Tay mdvrav to the preexistence of souls (Canones xv contra Origenem |: "Et Tis Thy pr6din Tpoimapsv Tay duxGv Kai THY TabTmL EToRemY TepaTIsbn drroKaTa™ aracw mpeaBiet. dvdseya ZoTw" [ACO. bk. 4. Concilium Universale Constantinopolita-19 conclusions.'* one must be careful not to read into Clement's language the conceptual accre- tions found in its later use by Origen, subsequent Origenists, and anti-Origenist wuiters."” ‘The Nature and Duration of Punishment after Death In Quis dives salverur, Clement warmed that the "penalty (ro émtiwov)" for neglecting the needy friends of God through the misguided attempt to avoid giving to the undeserving is “fiery eternal punishment («éhaots Eumrupos aidvios).""* Although this expression by itself may certainly be understood as a reference to unending torment. Clem- cent's treatment of punishment after death elsewhere demands a different interpretation of the ‘num sub lustiniano Habitum, ed, Johannes Straub, vol. 1 (Berolini: Walter de Gruyter. 1971), 248)}, Gregory of Nyssa rejected Origen’s protology while retaining a similar concept of dro" kardgtaois (Gr. Nyss. De opificio hominis 28.4; idem, Dialogus de anima et resurrection (PG 46:113B1-D2, 125A1-C2)). Unfortunately Clement's intended work "mrepi duxtis" (mentioned in ser. 3.3.13.3 and 5.13.88.4), if in fact ever written, is no longer extant, but his discussions of the soul in his existing works do not suggest a belief in its preexistence. "Cf. the reservations of Paolo Siniscalco, "AtoxardoTaais e droxadiornus nella tradizione della Grande Chiesa fino ad Ireneo,” in Frank Leslie Cross, ed., StudPat, vol. 3, TU, vol. 78 (Berlin: Akademie-Verlag, 1961), 395, who questioned whether the idea of a restoration to a primitive state can be so uniformly excluded from the pre-Origenian use of drroxaTdotacis/émoxa8ioThut, especially in the case of Irenaeus: "In realtd, come creadiamo di avere mostrato, non sempre l'idea di una restaurazione, di un ritorno ad uno stato primitivo @ esclusa dai significati di dnoxaSioTnu € di dvoxatéoracs; al contrario essa sovente espressa dai termini; mentre é vero, d'altronde, che in alcuni casi tale idea cede il passo ad altre, a quelle appunto di cui parla il Méhat." "CE. Sachs, "Apocatastasis in Patristic Theology,” 619: "[Clement] uses the term in a variety of contexts but in general it seems to refer to the end or final perfection of a process of growth in the spiritual life, rather than in the narrower sense of a universal restoration that the term acquired especially after Origen.” "Clem. Quis dives salvetur 33.3.20 nature of "k6Aagts 2uupos" and the duration of “aivios." "Punishments after death (Tas - HeTa @ivatov Kohdcets)” and “punishment” by fire (rhv 61d. Tupis TyLwpiav),” concepts in Greek philosophy which along with Tartarus Clement believed were derived from ancient Hebrew thought,” are "chastening tortures for corrective discipline eis Thy Traiéevowy cuppovigovra . . . koAaoTvpia)."”* Punishment after death is thus primarily educational ("eis Thy TaiSevaw") and redemptive” rather than retributive in nature and Purpose. This view of punishment is linked to the goodness of God: "necessary chastisements through the goodness of the great overseeing judge compel those who have become more hardened to repent, either through attending angels or through various preliminary judgments or through the final, complete judgment.» Numerous biblical texts suggested to Clement “Although Tipwpia has as its basic meaning retribution or vengeance (see LSJ. s.v. “rupwpia., #1"), itcan also refer to punishment in general (see PGL, s.v. "Tiuwpia, 4,” A.), To render it "penal retribution” in this instance (as did William Wilson in ANF 2:465) imparts to the word a meaning which Clement's concept of punishment will not sustain. *Clement often employed BapBapos with reference to the Hebrew people, language, ‘or thought vis-a-vis things Hellenistic. The dependence of Greek philosophy on Hebrew thought was a common (though mistaken) ‘opos in second-century Christian literature; cf. e.g., Justin Martyr Apologia 59. Clem. str. 5.14.90.4-91.2; see also 5.1.9.4. Clem. hyp. (frg. in Stahlin, Clemens Alexandrinus, 3:211): "Therefore he indeed saves all: but some, converting them through punishments (Proinde universos quidem salvat, sed alios per supplicia convertens); ..." *Pbid., 7.2.12.5: "nadeiais BE ai dvaycatar dyadiryn. Tod edopivtos: heyddov KptTob Sid Te Tay mpocexav dyyéhuw dud Te MpoKpiceww oui uy Kal2 that "the aim of mercy and reproof is the salvation of the one being reproved."” Other pas- sages treat pedagogical punishment as an expression of divine goodness, but these seem to referto punishment in the present life rather than punishment after death. Whether it ‘occurred in the present life or in the life to come, to Clement divine punishment could never be retributive in motive, for that would be contrary to the character of God: But as children are punished by their teacher or their father, so we are punished by Providence. Now God does not exact vengeance (for vengeance is retribution for evil). but rather he punishes for the good, both public and private, of those who are being punished. Bla Tis Kpigews Tis MavTEhois Toig Eni Mov dmmAynKéTas eKBdgovta peta” voeiv." Clem. paed. 1.8.72.1:"eMous yap Kai E€yxou oKomds f Tav eeyxopévwy cwrnpia." Clement drew this conclusion from a number of biblical texts (which will be treated below) in an extensive response to "some who say that the Lord is not good on account of the rod and threats and fear (ives oix dyaBiv elvar ddpevor Tov Kipiov 5a Thy paBSov Kal Ti dmeLAiy Kai Tov 460v)" (ibid., 1.8.62.1-74.4; quoted material is from 1.8.62.1). *Contra Daley, Hope of the Early Church, 46, and Sachs, "Apocatastasis in Patris- tic Theology," 618-19, who cite Clem. str. 1.27.173.5, 6.12.99.2, and 7.16.102.5 with refer- ence to punishment after death. In each instance, however, the context demands that punishment be understood as the corrective discipline by which God steers the erring Chris- tian toward perfection during his or her earthly existence. In another passage cited by Daley and Sachs (Clem. sir. 4.24.154.1-2), itis unclear whether the purgation of post-baptismal sins occurs before death, after death, or both: "One must know, then, that those who fall into sin after baptism are those who are chastised; for the things which were done previously were forgiven, but the things which come after are purified (oTéov yévto. Tos HeTa TO how tpbv Tois duapTiyan TepinintovTas ToUTous elvar Tods TaLbewHEvous: Ta HEV ‘yap Tpocvepynbevta ddeien, Ta SE Emyvopeva exKaGaipe rar)” (ibid., 4.24.154.3). It should be noted that Sachs acknowledged dependence on Daley for some of the references to texts in Clement (Sachs, "Apocatastasis in Patristic Theology,” 618, n. 2) Clem. sir. 7.16.102.5: "GA" Gs Mpds Tov SiSacKdhov A Tod maTpOs ot Tribes, oftus fuels mpOs Tis Tpovias KohaCépefa. eds Sé ob TywpeiTaL EoTL2 In addition to the educational theme, Clement emphasized two other motifs in his treatments of eschatological punishment: the medicinal nature of punishment and the accom- plishment of punishment by the épéuny.ov Up, the "wise" or "disceming fir.” Medical imagery abounds in Clement's explanation of the nature and purpose of punishment as the “healing of the passions (lacis . . . Tv na8iv),"” which he compared to lancing, cauter- izing, or amputation performed by a physician for the cure of a diseased partor limb" and the removal of diseased tissue by a surgeon's knife.” Related to the image of a physician who chooses different cures for the unique needs of each patient” is the portrayal of the fiery pun- ishment that sanctifies human souls as "discerning (rd $p6vyov)" rather than “all-devouring and unsophisticated (rd maydyou Kai Bavaucov)."* Although the contexts in which yap Tywwpla KaKod dvtamdBoais), KoMCeL UerTOL Mpos Td xpNoHioY Kai KoWW#} Kai iSig Tots KoAaonevors." "Clem, paed. 1.1.3.1; ef. ibid., 1.1.1.4; 1.8.64.4; idem, Excerpta e Theodoto 45.1. Clem. prot. 1.8.2. *Clem. paed. 1.8.64.4. Richard P. C. Hanson, Allegory and Event: A Study of the Sources and Significance of Origen's Interpretation of Scripture (Richmond: John Knox Press, 1959), 229-30, pointed out that Clement was preceded by Philo in this use of medical imagery and concluded that they both derived it from Plato. On the Platonic precedents for Clement's use of medical imagery, see Claude Mondésert, Clément d'Alexandrie: Introduc- tion @ Vétude de sa pensée religieuse a partir de l'Ecriture, Théologie, no. 4 (Paris: Aubier, 1944), 166, n. 3. "Clem, prot. 1.82. Clem. str. 7.6.34.4; cf. idem, paed. 3.8.44.2; idem, Eclogae propheticae 25.4. Clement's contrast of "bpéujiov" and "Bdvaucov" reflects the use of Sdvaucos as an epithet for “the class of handicraftsmen or artisans” (LSJ, s.v. "Sdvavcos, [a], ov"), hence the trans- lation "unsophisticated" for "Bavavaov.” W. C. van Unnik. "The 'Wise Fire’ in a Gnostic2B Clement employed these images either relate such punishment to discipline in the present life or do not specify whether the punishment takes place before or after death, along with the educational motif they point to a consistency in the divine motive for punishment: God pun- ishes not for retribution but rather for the redemption of the one undergoing punishment. Clement's concept of the salvific purpose of punishment leads to the logical conclu- sion that the corrective tortures of hell must ultimately come to an end. The goodness of the God who created all things with the "salvation of the whole” in mind will eventually per- suade all people to repent freely "through the complete. final judgment." Apokatastasis and Exegesis ‘The Use of Scripture in the Articulation of the Concept of Apokatastasis The Universal Restoration In sir. 7.2.12.1-5, the most commonly cited passage suggesting that all will ulti- mately be saved, Clement cited no biblical texts (apart from a possible echo of Eph 4:19 in 7.2.2.5, which will be treated below in conjunction with the use of Scripture in Clement's Eschatological Vision," in Kyriakon: Festschrift Johannes Quasten, ed. Patrick Granfield and Josef A. Jungmann (Minster: Verlag Aschendorff, 1970), 277-88, examined the expression “wise fire® (and conceptual parallels) in the Gnostic Pistis Sophia, Clement of Alexandria, Origen, Minucius Felix, Tertullian, and Jerome; identified Stoic doctrine as the background for the expression; and found that for Clement "the fire from heaven burns away the sins of ‘Sodom (a); purifies the sinners in offering (b); distinguishes between good and evil, the for- mer it saves, the latter it destroys (c); it heals from paganism by destruction (d); it works already on earth and has also its place in eschatology" (ibid., 285). "Clem. str. 7.2.12.1-5.4 understanding of the nature and duration of punishment after death). He made direct use of Scripture in support of eschatological universalism, however, in his comments on 1 John 2:2 in the lost Hypotyposes partially preserved by Cassiodorus.”” Because the Lord is the propi- tiator for the sins of the whole world ("pro foto mundo"), “therefore indeed he saves all (pro- inde universos quidem salvat)." The ultimately universal success of God's saving work is. also foreseen in Phil 2:10: some of the “all” who are saved will be converted only through punishments, after which "every knee will bend.” Clement interpreted "things in heaven" as angels, "things on earth" as people, and "things under the earth” as the souls of those who died before the first advent of Christ. It is significant for the relationship between biblical exegesis and drroxardoraois in the thought of Clement that the most explicit expression of the concept occurs in the context of direct commentary on a biblical text and incorporates yet another biblical text. It is additionally significant for the larger history of Christian biblical exegesis that | John 2:2 and Phil 10 are evidently the first biblical texts on record to be interpreted as teaching universal salvation. First John 2:2 and Phil 2:10 are the only passages of Scripture which Clement employed in direct support of the ultimate salvation of all rational creatures. Scripture func tioned, however, in the development of two related ideas: the universality of God's offer of salvation and drroxatdotaois as the end result of the divinization of those who are saved. Clem. Ayp. (ffg. in Stalin, Clemens Alexandrinus, 3:211).The Universality of the Offer of Salvation In prot. 9.82.1-88.3, Clement attempted to convince his pagan readers that God intends to save them and cals all to respond to his gracious offer of salvation via an exten- sive montage of biblical quotations and allusions. Clement could cite "countless Scriptures"™ to that effect, the fulfillment of which is guaranteed by the promise of Matt that "not even one letter-stroke will pass away without being accomplished."®* A series of quotations illustrates the divine voice which calls all to repent and accept the salvation God offers."* As evidence for the assertion that "nothing other than this is his only work--to save ” Clement referred to other texts which suggested that God offers salvation to all "Countless" is a better rendering of wiptos in this context than Wilson's translation Clem. prot, 9.82.1: "Kai wipias dv Exoupi oor ypadas napadépery, Sv ob6e kepaia rapeletocrar pia, wh obxi. emetedis yevonérm: Td yap aTOua xupiou, TO dyov mvetua, édddnoev tabra"; cf. Matt 5:18: "idra év f pia Kepaia ob ph ‘mrapéX6y dd Tod vénov, us av mdvTa -yévnTat." The quotation is a paraphrase with close verbal parallels. On the characteristics of the New Testament text used by Clement, see Michael Mees, Die Zitate aus dem Neuen Testament bei Clemens von Alexandrien, QVC. n0. 2 (Rome: Istituto di Letteratura Cristiana Antica, 1970), 217, who concluded that "Der Clemenstext ist der frthigyptischen Gruppe zuzuzihlen.” Clem. prot. 9.82.1-87.2, with citations of Heb 12:5, Heb 12:21, Matt 18: 3:5, Matt 25:41, Eph 4:17-19, Eph 5:14, Ps 109:3 (LXX), Heb 3:7-8, Heb 3:11, 1 Tim 4:8, 1 Tim 4:10, 2 Tim 3:14-15, and 2 Tim 3:16-17, and possible allusions to Deut 9:19. Luke 2:49, Matt 3:17 (or parallels), Heb 12:22-23, Rom 8:29, Col 1:15, 18, Heb 1:6, Heb 3:7. 13, John 1:9, | Tim 1:14, Heb 3:10-11, Matt 3:3 (or parallels), and John 15:26. , John Clem. prot. 9.87.3, which Clement linked to the following sentence with yoov. Although Wilson (ANF 2:196) translated yoiv "therefore," according to J. D. Denniston, The Greek Particles, 24 ed. (Oxford: Clarendon Press, 1954), 451, "the commonest use of yoiv is to introduce a statement which is. pro tanto, evidence for a preceding statement.”