I’m a big fan of Gregory of Nyssa, the bishop from Cappadocia (modern-day Turkey, more or less) who lived in the middle fourth century. For my Patristic and Medieval Theology class, I wrote a paper about Gregory’s universalism, which led me to this book, and therefore this series.
Gregory’s universalism was complete and total – when Gregory said that all of God’s creation would eventually be restored to him, he meant it, Satan, demons and all. In my paper, which I’ll post once I get the grade back, I argue Gregory’s expansive view of the goodness of God, which Gregory believed was the overarching divine characteristic against which all of God’s actions must be judged, required the belief in Satan’s salvation. Without it, either the evil to which Satan had turned was stronger than the inherent goodness Satan carried as part of God’s good creation – and therefore evil was stronger than God – or God’s deceit of Satan in the atonement was simply justice without mercy, and therefore not good. We’ll talk about that more when I post the paper later this summer.
Unfortunately, Steven R. Harmon touches very little on all of that in his chapter of “All Shall Be Well,” titled “The Subjection of All Things in Christ: The Christocentric Universalism of Gregory of Nyssa (331/340–c.395).”
Instead, as the title indicates, Harmon focuses on the role of Jesus in God’s plan to restore all things. He argues that such a role is somewhat hidden because Gregory talks so much about what God does in the reconciliation process.