Conditional Immortality Supports Annihilationion, Refutes Eternal Conscious Torment and Universalism

[SBC]

Conditional Immortality Supports Annihilationion, Refutes Eternal Conscious Torment and Universalism

Agree.

God Bless,
SBC

 

[he-man]

Doesn't agree with what? Maybe you can explain in your own words rather than a bunch of spam.
Universalism – The Truth Shall Make You Free

to destroy fully unless you are James 1:5-6

 

[he-man]

You said re Jude 1:7:

"This verse does not say that the suffering was eternal or that the punishment was eternal. Only the fire was eternal"

I answered:

"If that were true re Jude 1:7, then one could argue that Mt.25:41 & 18:8 do not say anyone's sufferings will be eternal. And they only say the fire is eternal."

Mt.25:41 speaks of those who go "into" aionion fire. It is the fire that is described as aionion, not the amount of time anyone stays in the fire. Furthermore, one who goes "into" a fire may come back out of that fire, even if the fire is an everlasting fire.

Moreover, this aionion fire (Mt.25:41) is that prepared for the devil who will be cast into the lake of fire. Do you believe the lake of fire, the second death, is an everlasting fire? Do you believe it is this same fire that rained down on Sodom (Jude 1:7; Gen.19:24)?

The lake of fire is the second death. Death will be abolished (1 Cor.15:26). If you believe the lake of fire/2nd death is everlasting fire in Mt.25:41 & Jude 1:7, what happens to it when death is abolished (1 Cor.15:26)? Can anything that is abolished be everlasting?

Unique Proof For Christian, Biblical Universalism

Huh

 

[he-man]

(Acts 3:23) And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’

The Greek word for "cut off" above is exolethreuó (Strongs # 1842). In Exodus 31:14 it occurs with the meaning of death.
Death is not endless annihilation.

There is no endless annihilation spoken of in Acts 3:23.

This includes everyone in the universe, including the dead and demons:

Rev.5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

John speaks of "every creature" & to emphasize this again he repeats "and all that are in them":

Rev.5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

This worship (v.13) uses the same worshipful words as the redeemed of vs 9-10 use in v.12:

12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

All this being in the context of salvation - "the Lamb that was slain" (v.12 & 13).
Scholar's Corner: The Center for Bible studies in Christian Universalism

Hardly

and

 

[ClementofA]

John 3:36 He who is believing in the Son has life eonian, yet he who is stubborn as to the Son shall not be seeing life, but the indignation of God is remaining on him." (CLNT)

This means as long as the stubborn remain stubborn or unbelieving they will not see eonian life.

It does not mean that the unbeliever or stubborn cannot change and become a believer. If that were true, then no one could be saved, because we were all stubborn and unbelievers at one point.

It does not deny that all will eventually believe & have their sins taken away. On the contrary the same writer already wrote two chapters before:

1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

In chapter 4 he writes:

39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.” 40 So when the Samaritans came to him,
they urged him to stay with them, and he stayed two days. 41 And because of his words many more became believers.

42 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.”

John 3:36 does not say a person can only believe in this life time. Or that God's love runs out when a person dies.

John 3:36 He who is believing in the Son has life eonian, yet he who is stubborn as to the Son shall not be seeing life, but the indignation of God is remaining on him." (CLNT)

The early church father, Origen, speaks of what is "after eonian life" (mistranslated in the KJV authorized by the gay King James, "eternal life"):

"...in a passage in Origen in which he speaks of “life after aionios life” (160). As a native speaker of Greek he does not see a contradiction in such phrasing; that is because aionios life does not mean “unending, eternal life,” but rather “life of the next age.” Likewise the Bible uses the word kolasis to describe the punishment of the age to come. Aristotle distinguished kolasis from timoria, the latter referring to punishment inflicted “in the interest of him who inflicts it, that he may obtain satisfaction.” On the other hand, kolasis refers to correction, it “is inflicted in the interest of the sufferer” (quoted at 32). Thus Plato can affirm that it is good to be punished (to undergo kolasis), because in this way a person is made better (ibid.). This distinction survived even past the time of the writing of the New Testament, since Clement of Alexandria affirms that God does not timoreitai, punish for retribution, but he does kolazei, correct sinners (127)."

Ilaria Ramelli, <i>The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena</i> | Nemes | Journal of Analytic Theology

Unique Proof For Christian, Biblical Universalism

Universalism – The Truth Shall Make You Free

Eternity in the Bible by Gerry Beauchemin – Hope Beyond Hell

 

[Der Alte]

...
The early church father, Origen, speaks of what is "after eonian life" (mistranslated in the KJV authorized by the gay King James, "eternal life"):

Still posting phony quotes from Origen with no, zero, none credible, verifiable, historical evidence.

"...in a passage in Origen in which he speaks of “life after aionios life” (160). As a native speaker of Greek he does not see a contradiction in such phrasing; that is because aionios life does not mean “unending, eternal life,” but rather “life of the next age.” Likewise the Bible uses the word kolasis to describe the punishment of the age to come. Aristotle distinguished kolasis from timoria, the latter referring to punishment inflicted “in the interest of him who inflicts it, that he may obtain satisfaction.” On the other hand, kolasis refers to correction, it “is inflicted in the interest of the sufferer” (quoted at 32). Thus Plato can affirm that it is good to be punished (to undergo kolasis), because in this way a person is made better (ibid.). This distinction survived even past the time of the writing of the New Testament, since Clement of Alexandria affirms that God does not timoreitai, punish for retribution, but he does kolazei, correct sinners (127)."

...

Second/third hand quotes. So-called evidence which is not readily available to the average person is not evidence of anything. Anybody can say, "This scholar said 'this,,"""That scholar said 'that',""Some other scholar said 'something else.'" but without readily available evidence it is all meaningless.

 

[ClementofA]

Still posting phony quotes from Origen with no, zero, none credible, verifiable, historical evidence.

Second/third hand quotes. So-called evidence which is not readily available to the average person is not evidence of anything. Anybody can say, "This scholar said 'this,,"""That scholar said 'that',""Some other scholar said 'something else.'" but without readily available evidence it is all meaningless.

The Origen quote was already given to you here:

Conditional Immortality Supports Annihilationion, Refutes Eternal Conscious Torment and Universalism

And many times previous to that also.

See posts 770, 771 & others in this thread you haven't answered. And apparently haven't read, either.

“According to Aristotle kolasis “is inflicted in the interest of the sufferer,” where as timoria is inflicted “in the interest of him who inflicts it, that he may obtain satisfaction” (Rhet.1369b13). The same was indicated by Plato in Gorg. 476A-477A, in which kolasis, provided that it is just, is described as good for the person who is chastised, in that he becomes better.”

" “For there are partial corrections (padeiai) which are called chastisements (kolasis), which many of us who have been in transgression incur by falling away from the Lord’s people. But as children are chastised by their teacher, or their father, so are we by Providence. But God does not punish (timoria) for punishment (timoria) is retaliation for evil. He chastises, however, for good to those who are chastised collectively and individually.”

-Clement of Alexandria
(Strom, VII,ii; Pedag. 1,8: on 1 John ii,2, Strom VII,16.)"

Compare the above to:

The Apostles' Creed
By William Barclay

p.189ff

The Apostles' Creed

 

[Der Alte]

The Origen quote was already given to you here:

I have answered this. Ramelli cites as the source for Origen "Comm in Io" Origen wrote two commentaries "Matthew" and "John". "life after eonian or eternal life." does not occur in Origen's commentary on John. "Evidence" which is not readily available to the average person is not evidence of anything. Anybody can claim "This scholar said 'This.'"'That scholar said 'That.'""Some other scholar said 'Something else." and claim it was written in some work or other. If that "work" is not readily available to the average person it is not evidence for anything. I can just imagine going in to a courtroom and telling a judge that my evidence was written by some scholar and it might be in a library somewhere.

And many times previous to that also.

See response immediately above.

See posts 770, 771 & others in this thread you haven't answered. And apparently haven't read, either.

Repetitious copy/pastes from tents-я-us which have been answered before in one way or another.

 

[ClementofA]

I have answered this. Ramelli cites as the source for Origen "Comm in Io" Origen wrote two commentaries "Matthew" and "John". "life after eonian or eternal life." does not occur in Origen's commentary on John.

You answered? Where?

Again, see my post #770 which quotes from (& links to) Origen's commentary on John & says at 13:19:

"And after eternal life, perhaps it will also leap into the Father who is beyond eternal life".

Also post 787 with quotes from Plato, Aristotle & Clement with references.

And posts 779, 780 you haven't addressed.

 

[he-man]

John 3:36 He who is believing in the Son has life eonian, yet he who is stubborn as to the Son shall not be seeing life, but the indignation of God is remaining on him." (CLNT)

This means as long as the stubborn remain stubborn or unbelieving they will not see eonian life.

It does not mean that the unbeliever or stubborn cannot change and become a believer. If that were true, then no one could be saved, because we were all stubborn and unbelievers at one point.

It does not deny that all will eventually believe & have their sins taken away. On the contrary the same writer already wrote two chapters before:

1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

In chapter 4 he writes:

39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.” 40 So when the Samaritans came to him,
they urged him to stay with them, and he stayed two days. 41 And because of his words many more became believers.

42 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.”

John 3:36 does not say a person can only believe in this life time. Or that God's love runs out when a person dies.

John 3:36 He who is believing in the Son has life eonian, yet he who is stubborn as to the Son shall not be seeing life, but the indignation of God is remaining on him." (CLNT)

The early church father, Origen, speaks of what is "after eonian life" (mistranslated in the KJV authorized by the gay King James, "eternal life"):

"...in a passage in Origen in which he speaks of “life after aionios life” (160). As a native speaker of Greek he does not see a contradiction in such phrasing; that is because aionios life does not mean “unending, eternal life,” but rather “life of the next age.” Likewise the Bible uses the word kolasis to describe the punishment of the age to come. Aristotle distinguished kolasis from timoria, the latter referring to punishment inflicted “in the interest of him who inflicts it, that he may obtain satisfaction.” On the other hand, kolasis refers to correction, it “is inflicted in the interest of the sufferer” (quoted at 32). Thus Plato can affirm that it is good to be punished (to undergo kolasis), because in this way a person is made better (ibid.). This distinction survived even past the time of the writing of the New Testament, since Clement of Alexandria affirms that God does not timoreitai, punish for retribution, but he does kolazei, correct sinners (127)."

Ilaria Ramelli, <i>The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena</i> | Nemes | Journal of Analytic Theology

Unique Proof For Christian, Biblical Universalism

Universalism – The Truth Shall Make You Free

Eternity in the Bible by Gerry Beauchemin – Hope Beyond Hell

Heresy Propaganda, now read the attachment:

 

[ClementofA]

A study of how olethros is used in classical greek, the lxx, the nt, the latin vulgate, the gothic bible , tyndales translation, etc

Untitled

A lexicon at the following url states:

"...Hierocles 14, 451b has the thought that the soul of the sinner in Hades is purified by the tortures of hell, and is saved thereby..."

ὄλεθρος — с греческого на все языки

As does p.702 of "A Greek–English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (BDAG)":

A Greek–English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (BDAG)
https://www.amazon.ca/Greek-English-Lexicon-Testament-Christian-Literature/dp/0226039331


Compare that above statement to:

"In Ancient Greek mythology, Olethros was the personification of Havoc and probably one of the Makhai. Olethros translates roughly in ancient Greek to "destruction", but often with a positive connotation, as in the destruction required for and preceding renewal."

 

[Der Alte]

You answered? Where?
Again, see my post #770 which quotes from (& links to) Origen's commentary on John & says at 13:19:....

Here is a link to Origen's commentary on John. There are 6 books, 4 of them have a chapter 13. Please show me where the quote "after eternal life." occurs?
CHURCH FATHERS: Commentary on John (Origen)

 

[Der Alte]

A study of how olethros is used in classical greek, the lxx, the nt, the latin vulgate, the gothic bible , tyndales translation, etc
A lexicon at the following url states:
"...Hierocles 14, 451b has the thought that the soul of the sinner in Hades is purified by the tortures of hell, and is saved thereby..."
As does p.702 of "A Greek–English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (BDAG)":
Compare that above statement to:
"In Ancient Greek mythology, Olethros was the personification of Havoc and probably one of the Makhai. Olethros translates roughly in ancient Greek to "destruction", but often with a positive connotation, as in the destruction required for and preceding renewal."

Quote from, and link to, the full definition of olethros from BAG.

ὄλεθρος ου ον, ( Hom. +; Dit., Syll. 3 527, 82 [ c. 220 BC ]; BGU 1027 XXVI, 11; LXX ; Philo ; Jos. , Ant. 17, 38, Vi. 264; Sib. Or. 3, 327; 348) destruction, ruin, death in our lit. always w. some kind of relig. coloring: e[rcetaiv tini o[l. ruin comes upon someone 1 Cl 57:4 (Pr 1:26 ). aijfnivdio" aujtoi`" ejfivstatai o[l. sudden destruction will come upon them 1 Th 5:3 . buqivzein tina; eij" o[l. plunge someone headlong into ruin 1 Ti 6:9 . o[l. aijwvnio" eternal death ( Test. Reub. 6:3) 2 Th 1:9 ( s.
ojlevqrio" ). paradou`naiv tina tw`/ satana`/ eij" o[l. th`" sarkov" hand someone over to Satan for the destruction of his flesh 1 Cor 5:5 (handing over to Satan will result in the sinner’s death.—EvDobschütz, Die urchristl. Gemeinden ’02, 269-72 and s. paradivdwmi 1b.— Hierocles 14 p. 451b has the thought that the soul of the sinner in Hades is purified by the tortures of hell, and is saved thereby). Destruction brought about by Satan is mentioned also IEph 13:1 o{tan puknw`" ejpi; to; aujto; givnesqe, kaqairou`ntai aiJ dunavmei" tou` satana` kai; luvetai oJ o[l. aujtou` when you come together frequently, the ( spirit- ) powers of Satan are destroyed, and his destructiveness is nullified. M-M. *
A Greek-English Lexicon Gingrich & Danker​

 

[Der Alte]

duplicate

 

[Der Alte]

You said re Jude 1:7:
"This verse does not say that the suffering was eternal or that the punishment was eternal. Only the fire was eternal"
I answered:

"If that were true re Jude 1:7, then one could argue that Mt.25:41 & 18:8 do not say anyone's sufferings will be eternal. And they only say the fire is eternal."

While this is true in the cited verses it does not change the verse which does in fact say "eternal punishment." Matthew 25:46 and other verses which mention a similar fate. e.g. Mark 3:29, Revelation 14:11 Revelation 20:10

Mt.25:41 speaks of those who go "into" aionion fire. It is the fire that is described as aionion, not the amount of time anyone stays in the fire. Furthermore, one who goes "into" a fire may come back out of that fire, even if the fire is an everlasting fire.

Speculating that something that is not stated in scripture "may" happen. Matt 25:46 precludes those in the fire from leaving.

Moreover, this aionion fire (Mt.25:41) is that prepared for the devil who will be cast into the lake of fire. Do you believe the lake of fire, the second death, is an everlasting fire? Do you believe it is this same fire that rained down on Sodom (Jude 1:7; Gen.19:24)?

What difference does it make?

The lake of fire is the second death. Death will be abolished (1 Cor.15:26). If you believe the lake of fire/2nd death is everlasting fire in Mt.25:41 & Jude 1:7, what happens to it when death is abolished (1 Cor.15:26)? Can anything that is abolished be everlasting?

Let us read Revelation.

Revelation 21:4-8
(4) And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
(5) And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
(6) And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
(7) He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
(8) But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.​

Verse 4 "no more death", vs. 5 "I make all things new." But in vs. 8 there are still groups of people being thrown into the lake of fire which is the second death.

 

[ClementofA]

Here is a link to Origen's commentary on John. There are 6 books, 4 of them have a chapter 13. Please show me where the quote "after eternal life." occurs?
CHURCH FATHERS: Commentary on John (Origen)

Origen's commentary on John has 32 "books". Your site only lists 6 of them. Origen spoke of "after aionios life" in book 13, section 19, which your site doesn't have and which i already gave you via an online link to so you could read it for yourself. I've also previously given it to you from other multiple online sources.

I previously called these "books" chapters since they are the size of chapters, not books.

Here are some more references to Origen's - 32 - books in his commentary on John:

Project MUSE - Commentary on the Gospel According to John, Books 13-32

Links to the Works of Origen in English, Greek, and Latin

Commentary on the Gospel According to John

https://www.amazon.ca/Commentary-Gospel-John-1332-89/dp/081320089X

https://www.questia.com/library/101532561/commentary-on-the-gospel-according-to-john

Commentary on the Gospel According to John, Books 13-32

Origen


Commentary on the Gospel According to John: Books 13-32

http://khazarzar.skeptik.net/pgm/PG_Migne/Origenes_PG 11-17/Commentarii in evangelium Joannis.pdf

http://khazarzar.skeptik.net/pgm/PG_Migne/Origenes_PG 11-17/Commentarii in evangelium Joannis_.pdf

 

[Der Alte]

Your hyperbolic & aion/ios definition theory was refuted in the following thread. See post #'s 201, 190, 172 @

You have never refuted either of my arguments. Simply disagreeing is not refuting.

My post didn't quote Beauchamin. Unlike you, when i quote someone, i use quotation marks.

Same difference! You linked to Beauchamin evidently offering him as an authority who supports your arguments. Perhaps you should review your high school English.

A block quotation is a direct quitation that is not placed inside qjuotation marks but instead is set off from the rest of a text by starting it on a new line and indenting it from the left margin. Also called an extract, a set-off quotation, a long quotation, and a display quotation.
Customarily, quotations that run longer than four or five lines are blocked,​

What does Origen's commentary on Matthew have to do with anything? I made no reference to a quote of Origen there.

I think I explained that. Your "citation" said "Comm. in Io" I had to assume that meant "Commentary of John." since the only other Origen commentary is "Comm in Matt."

Here is Origen's commentary on John where in chapter 13 i found the quote you're looking for:
13:19 "And after eternal life, perhaps it will also leap into the Father who is beyond eternal life".
Commentary on the Gospel According to John, Books 13-32
By Origen

Ah at last a credible link but after reading at the link I noticed something which invalidates this quote as a credible source. Note the words "perhaps it will also leap into the Father" That is speculation not a firm statement of anything. Origen is only guessing. But let us read a bit further down.

(6o) And he has explained the statement, But “he shall not thirst forever:” as follows with these very words: for the life which comes from the well is eternal and never perishes, as indeed, does the first life which comes from the well,; the life he gives remains. For the grace and the gift of our Savior is not taken away, nor is it consumed, nor does it perish, when one partakes of it. ​

Here Origen defines "eternal life" as "never perishes,""remains,"""not taken away,""not consumed,""does not perish.""

 

[ClementofA]

.....More verses which show that the LoF is not synonymous with death or destruction. Rev 21:4 says “there shall be no more death” but 4 verses later Rev 21:8 says certain groups
“shall have their part in the lake which burns with fire and brimstone: which is the second death.” If vs. 4 is correct then those mentioned in vs. 8 do not die.

According to you v.4 proves there is no more death anywhere in the universe, including the lake of fire. Then you should also believe v.4 proves there is no more pain anywhere in the universe, including the lake of fire.

"And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." (Revelation 21:4)

Let us read Revelation.

Revelation 21:4-8
(4) And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
(5) And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
(6) And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
(7) He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
(8) But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.​

Verse 4 "no more death", vs. 5 "I make all things new." But in vs. 8 there are still groups of people being thrown into the lake of fire which is the second death.

Verse 4 speaks of no more death & pain? Do you suppose that refers to the whole universe, including the lake of fire? Or just the New Jerusalem.

Death will be abolished (1 Cor.15:26) when all the dead in the lake of fire are made alive in Christ (v.22) and God becomes all in all (v28).

"Just as surely as the abolition of slavery entails freedom for those formerly enslaved, the abolition of death entails life for those formerly dead."

AS in Adam ALL die SO ALSO in Christ shall ALL be made alive (1 Cor.15:22)

1 Cor 15:28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.

Rev.21:5 And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.”

Is "all" already made completely new (21:5), immortal & incorruptible when nations still need healing from the leaves of trees (22:2; Ezek.47:12)? Has death and reigning been abolished (1 Cor.15:24-26) while reigning continues (22:3-5 & 21:23,24)? No.

"AS in Adam ALL die
SO ALSO in Christ shall ALL be made alive.
BUT each in his own order:

1. Christ the Firstfruit;

2. Then they that are Christ's, at His coming;

3. Then cometh the end [order], WHEN He shall deliver
up the kingdom to God, even the Father; WHEN He shall
have abolished ALL rule and ALL authority and power.
For He must reign. TILL He hath put all His enemies
under His feet. THE LAST ENEMY THAT SHALL BE ABOLISHED
IS DEATH. (1 Cor. 15:22-26, R.V.)."

"...But each in his own order. Not a "but" of exception,
rather a "but" of order. ALL are to be made alive but at
different times. "Each in his own order." Three orders
are enumerated and located in relation to other events:

1. Christ the Firstfruit — Three days alter His death.

2. Then those who are Christ's — At His coming.

3. Then the end [order] — WHEN He shall deliver up the
kingdom."

"It is the third or "end" order that many overlook. A
thoughtful reading of this passage will enable most be-
lievers to see clearly that the words "then cometh the
end" refer to this end order to be made alive. The sub-
ject the apostle is elucidating is: The order in which
all who die in Adam will be made alive in Christ (vs. 22-
24). Christ the firstfruit (order one) and those who
are Christ's at His coming (order two) comprise only
a small part of the all who die in Adam. A third order
is necessary to make all alive. To refer the "end" to
anything else is to ignore the context and to introduce
something foreign to the subject. It cannot possibly
refer to an end of the kingdom, for though the kingdom
will be "delivered up" to the Father (1 Cor. 15:24), it
will never end (Luke 1:33)."

"Four statements in this passage indicate that the
words "then cometh the end" refer to the making alive
of an end order.

1. "As in Adam all die, so also in Christ shall all be made
alive. But each in his own order" (vs. 22. 23).

2. "The last enemy that shall be abolished is death" (vs. 26).
It is the making alive of ALL that will abolish death. As long
as any remain dead, death has not been abolished.

3. "When all things have been subjected unto the Son" (vs.
27, 28). The dead must ALL be made alive if all are to be subjected unto the Son. The only exception in this subjection is God the Father.

4. "That God may be All in all" (vs. 28). This requires that
all be made alive. As long as any remain dead God cannot be ALL in ALL, for He is not the God of the dead (Luke 20:37, 38)."

http://www.tentmaker.org/articles/universalism-bible-derose.html

 

[ClementofA]

I think I explained that. Your "citation" said "Comm. in Io" I had to assume that meant "Commentary of John." since the only other Origen commentary is "Comm in Matt."

Those are not the "only" two commentaries by Origen:

Links to the Works of Origen in English, Greek, and Latin

 

[ClementofA]

Ah at last a credible link but after reading at the link I noticed something which invalidates this quote as a credible source. Note the words "perhaps it will also leap into the Father" That is speculation not a firm statement of anything. Origen is only guessing.
​

At last you realized i had posted the reference to you, yet again.

Guessing or not, as a native Greek speaker & scholar, Origen indicates there can be/is both an "after eternal life" & "beyond eternal life" in the same context. Whether or not these statements are merely possibilities or facts in Origen's mind is unclear from this translation, as is the meaning of the word "it":

13:19 "And after eternal life, perhaps it will also leap into the Father who is beyond eternal life".

Commentary on the Gospel According to John, Books 13-32
By Origen

Commentary on the Gospel According to John

As i posted to you before:

Christ Himself speaks of aionios life being obtained in the eon to come (Mk.10:30; Lk.18:30), yet Scripture speaks of multiple eons to come (Eph.1:21; 2:7; Rev.11:15; etc). At their resurrection believers recieve olam life (Dan.12:2), yet the context speaks of them shining brightly beyond olam (Dan.12:3), thereby limiting the olam life of verse 2. So arguably there is not only an interpretation of "life after aionios life" found in Origen but, more significantly, in the Scriptures.

But let us read a bit further down.
(6o) And he has explained the statement, But “he shall not thirst forever:” as follows with these very words: for the life which comes from the well is eternal and never perishes, as indeed, does the first life which comes from the well,; the life he gives remains. For the grace and the gift of our Savior is not taken away, nor is it consumed, nor does it perish, when one partakes of it.

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Here Origen defines "eternal life" as "never perishes,""remains,"""not taken away,""not consumed,""does not perish.""

Without the original Greek/Latin words that opinion is nothing more than a guess.