What time in history are you referring to. The dark & middle ages, or this:
(1.) "Even Augustine, the champion of eternal torment said in his day, "There are very many (imo quam plurimi, which can be translated majority) who though not denying the Holy Scriptures, do not believe in endless torments" (Enchiria, ad Laurent. c. 29). St. Basil the Great (c. 329-379) in his De Asceticis wrote: "The mass of men (Christians) say that there is to be an end of punishment to those who are punished." "
Appendix Five
"It is in vain, then, that some, indeed very many, make moan over the eternal punishment, and perpetual, unintermitted torments of the lost, and say they do not believe it shall be so; not, indeed, that they directly oppose themselves to Holy Scripture..."
Augustine's ENCHIRIDION, Chs. 97-122
The context of the Augustine (c. 354-430 AD) quote in chapters 111 & 112 includes fallen angels & implies their ultimate salvation.
(2.) "St. Basil the Great (c. 329-379) in his De Asceticis wrote: "The mass of men (Christians) say that there is to be an end of punishment to those who are punished." "(The Ascetic Works of St. Basil, pp.329-30...Conc. 14 De. fut judic)."
Universalism and the Salvation of Satan
"...many people...adhere to the conception of the end of punishment..." (Basil)
(Basil’s short Regulae for his monks, 267 (PG 31,1264,30–1265,47) & by Symeon Metaphrastes, Or. 14 De iudicio 3,551–552. As quoted & cited in Ramelli, The Christian Doctrine of Apokatastasis, p.352).
If there is an end of punishment to those punished, then what is left but universal salvation, even of devils?
(3) John Chrysostom (c. 349-407 A.D.) "There are many men...thinking that hell is...temporary, not eternal..." (Homilies on Second Thessalonians 3 (NPNF 1 13:384)).
(4.) "St. Jerome (c. 342-420 A.D.), the author of the Vulgate Latin Bible...writes: "I know that most persons understand by the story of Nineveh and its King, the ultimate forgiveness of the devil and all rational creatures."
The Church Fathers on Universalism
Jerome says:
"I know that many people interpret the king of Nineveh as the devil, saying that he, at the end of the world (on the grounds that no rational creature made by God should perish), descending from his pride, would repent, and be restored to his former place." [Commentary on
Jonah 3:6-9]
https://www.ideals.illinois.edu/bitstream/handle/2142/46905/Amy_Oh.pdf?sequence=1
Whether or not the reference to Ninevah is a misrepresentation by Jerome against his opponents, such as Origen, is unknown. What is known is that Origen (c. 184-254 AD) based his doctrine of universalism on the Scriptures, his favorite passage being 1 Cor.15:28:
"This final phrase is a clear reference to 1Cor 15:28, Origen’s and Nyssen’s favourite passage in support of the apokatastasis doctrine.34" (page 15)
"The eventual submission of humanity to God is a reference to Paul’s eschatological revelation in 1Cor 15:24–28, which is also a very universalistic passage, concluding with the presence of God as “all in all.” This will be one of the favourite passages of Origen in support of the doctrine of apokatastasis." (page 94)
"Thus, at the end of all aeons, in the eventual apokatastasis, all will come to be, no longer in any aeon, but in God the Trinity, and in turn God will be “all in all.” The meaning of this Pauline sentence (1Cor 15:28, Origen’s favourite passage in defence of apokatastasis) is explained especially in Princ. 3,6,2–3. Here, Origen first deduces the definitive eviction of evil from the presence of God “all in all,” given that it is impossible to admit that God may be found in evil, as I have already pointed out; then, he examines:
" "What is this “all” that God will be “in all”? […] It means that God will be “all” even in every individual creature. And God will be “all” in these creatures in the sense that whatever the rational intellect, freed from any dirtiness of sin and purified from any taint of evil, will be able to perceive, grasp and think, all this will be God […], and so God will be all for this intellect […], because evil will not exist any more: for such intellect, God, untouched by evil, is all. One who is always in the Good and for whom God is all, will no longer wish to eat of the tree of the knowledge of good and evil […] After removing every sense of evil, only he who is the sole good God will become all for the creature returned to a state of soundness and purity […] and not only in few or in many, but in all God will be all, when at last there will be no more death, nor death’s sting, nor evil, most definitely: then God will truly be “all in all.” " " (page 168)
Ilaria Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (Brill, 2013. 890 pp.)
The Christian Doctrine of <i>Apokatastasis</i>
Scholars directory, with list of publications:
Ilaria L.E. Ramelli - ISNS Scholars Directory
>Believers and Supporters of Christian Universalism