The Christian Doctrine of Apokatastasis: A Critical by Ilaria Ramelli

By Ilaria Ramelli

The speculation of apokatastasis (restoration), such a lot famously defended via the Alexandrian exegete, thinker and theologian Origen, has its roots in either Greek philosophy and Jewish-Christian Scriptures and literature, and have become a huge theologico-soteriological doctrine in patristics. This monograph—the first finished, systematic scholarly learn of the historical past of the Christian apokatastasis doctrine—argues its presence and Christological and Biblical origin in different Christian thinkers, together with Syriac, and analyses its origins, that means, and improvement over 8 centuries, from the recent testomony to Eriugena, the final patristic thinker. Surprises watch for readers of this ebook, which ends from fifteen years of study. for example, they'll realize that even Augustine, in his anti-Manichaean part, supported the speculation of common recovery.

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In Jer 16:15; 23:8 and 27:19 it is again God who will restore Israel. In the first passage, “I shall restore [ἀποκαταστήσω] them to their land, which I gave to their forefathers,” in the Hebrew Vorlage the verb is again yšb. In the second passage, “The Lord is alive, who gathered the whole offspring of Israel […] and restored [ἀποκατέστησε] them into their land,” in Hebrew the verb is once more yšb. ” All three occurrences of the verb ἀποκαθίστημι in these two verses reflect the Hebrew verb yšb.

This is an exception in the Bible. Αἰώνιος in reference to the world to come is also found in 4 Macc 12:12, where an impious tyrant is threatened with fire in the next world (αἰωνίῳ πυρί) for the whole aeon to come, εἰς ὅλον τὸν αἰῶνα. In the same book, very interestingly, in 4Macc 10:15, the life of the pious martyrs is described as ἀΐδιος, that is, eternal in the absolute sense. ). These parallel but antithetical expressions, βίος ἀΐδιος and ὄλεθρος αἰώνιος, are particularly notable and inaugurate a distinction that will return again and again, not only in the NT, but also in many Fathers.

G. g. ” It can also mean “to restore” in reference to a philological emendation of a text; Origen, who was a Biblical philologist no less than a theologian–philosopher, uses ἀποκαθίστημι in this sense in Comm. in Eph. 3:17–19 and Sel. in Ps. 50 PG 12,1453B. But the most specific and technical meaning of the verb is that concerning apokatastasis or eventual universal restoration, for instance again in Origen: “the impious and the demons will be restored [ἀποκατασταθήσονται] to their original order,” evidently by God (Princ.

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