I know that Illaria Ramelli thinks that she has given a definitive answer to those who argue thus. For others, it makes them afraid to read Gregory. Is Rob Bell a universalist? This is the question even if you don’t realize it-. He also supports Origen’s doctrine of apokatastasis, but denies the preexistence of souls, which means that the end state of creation cannot be exactly the same as the beginning state. That progression (IMO regression) doesn’t seem likely. Who will they reign over? But I read in a thread about Judas that “to be born” and “to be conceived/begotten” is the same thing in ancient Greek, which might also be relevant in this discussion. Gregory was probably born in or near Neocaesarea, Pontus. His [God's] end is one, and one only; it is this: when the complete whole of our race shall have been perfected from the first man to the last—some having at once in this life been cleansed from evil, others having afterwards in the necessary periods been healed by the Fire, others having in their life here been unconscious equally of good and of evil—to offer to every one of us participation in the blessings which are in Him, which, the Scripture tells us, "eye hath not seen, nor ear heard," nor thought ever reached. And yet Ironically it is what allows conversion to be possible. I’ve not read her essay. While Basil was known for his church administrative skills and Gregory of Nazianzus for his orations, Gregory of Nyssa was the deepest thinker of the three. Since he thought sinners could theoretically be even worse off in the judgment than the actual worst-off sinners, then he wasn’t actually teaching ECT and thus no conflict. I don’t know whether Aquinas was influenced by Gregory in his vision of the Blessed looking down on the torments of the damned from heaven and begin satisfied with this. He came from a large, aristocratic Christian family of 10 children. Final thoughts are: “Certainly, in comparison with one who has lived all his life in sin, not only the innocent babe but even one who has never come into the world at all will be blessed. As for everyone who is reasonable, would these reasonable people still feel that Gregory is a universalist if they saw, from his own works, he clearly and repeatedly taught eternal damnation and that in the same breath writes something that sounds universalist? They are simply the arguments of the ignorant as those with facts do not have to attack a person to undercut an argument. Okay, the footnote may or may not be Schaff’s, but probably is. The following is a good case study why we need to actually read the saints and not extrapolate doctrines from ideas they are alleged to have had according to secondary sources. Gregory’s anthropology was that humans are all made in the likeness of God, endowed with free will, and each possesses a “dignity of royalty.” In Homilies on Ecclesiastes he advocated for the complete abolition of slavery – one of the first voices in the West to do so – on the basis that it was a perversion of the radical equality God had granted mankind. In Life of Moses Gregory defines three stages of spiritual growth: initial ignorance, spiritual illumination, and finally the darkness of mystic contemplation of God. Nevertheless, even if the first option is correct, Gregory didn’t start believing that only few are saved. It is a quality of the will being fallen- that it changes allegiances to different ideas due to ignorance. And then comes the end of v. 6, where, especially if this passage is Jesus’s referent (as it seems to be) things get intensely interesting. As for the doctrine of reserve, it seems unlikely to me in the case of Gregory and this short treatise. Gregory also refers to such a person as “one who has never come into the world at all” which lends some validity to that theory imo. God bless you. It occurs to me now that perhaps he chose this interpretation to strengthen his case for an infant’s death possibly being a good thing. I’m now certain that when Jesus said it would be better if Judas had never been born, he was referring to Eccles 6:3: “…if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he.” Jesus basically prophesied Judas wouldn’t enjoy his prosperity or be properly buried: “With the payment he received for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out.” (Acts 1:18), Powered by Discourse, best viewed with JavaScript enabled.
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