There is a school of thought within Orthodoxy that would
almost agree. The concept is that all (yes, all) are made alive for eternity and that all (yes, all) will experience eternity in the presence of the Holy God. Those who love HIM will bask in His love for eternity and it will be heaven(ly). The enemies of God will experience that same love as a miserable consuming fire and it will be hell.
If this concept has merit, it would indicate agreement in the OPs supposed dichotomy that, "
some are punished forever." and "..
that all are made alive. "
As
@The Liturgist said, that makes both correct.
(EDIT to add
LINKAGE)
Indeed, this is the prevailing school of thought, but you omitted one detail - the Outer Darkness is a final mercy of God for those who hate Him, since in it they won’t experience His love as wrath and be tormented by it. Since as St. John Chrrysostom pointed out, the worst possible punishment is not participating in the everlasting joy of the life of the world to come, those in the Outer Darkness will be weeping over this fact and gnashing their teeth in continued hatred of God. This concept also calls to mind what CS Lewis wrote, “the gates of Hell are locked on the inside.”*
This approach has the advantage of agreeing with the Scriptural declarations that the reprobates will suffer eternally, while preserving God’s infinite mercy, and of being integrated into the Orhtodox synergist position, which is based on the idea that God is omnipotent, but won’t force us to love Him, since love is only meaningful if it is voluntary (Metropolitan Kallistos Ware went so far as to say that the one thing God cannot do is force us to love Him; I would rather see this as being an incompatibility with God’s nature as being Love, since coercion is incompatible with true love, which is always voluntary; likewise, since God promises us repeatedly throughout scripture that He is unchanging, He does not change, although I would not say that God is incapable of change (some might argue this flows naturally from His eternality to which I would reply that not only is time but also timelessness as a concept necessarily a creation of God, who transcends all concepts of space and time and reality, having originated all of them in the creation of this universe, for in John 1:1-18 we are told that by Jesus Christ, the only begotten Son and Word of God, God incarnate, in whom the Father is revealed, all things were made, and thus anything that we can imagine that is not expressly declared to be uncreated or unoriginatte or that is not a creation but rather a destruction, such as evil, was created by God.
There is also a very small minority of Eastern Orthodox that believes in apokatastasis, but this doctrine is not officially embraced by any Eastern Orthodox church and indeed was rejected at the Fifth Ecumenical Synod. I have some additional notes on this which I might share privately but am reticent to discuss publically, as they involve the ecumenical relationship with our friends and fellow victims of Islamic, Hindu Nationalist and Communist persecution, the Oriental Orthodox and Assyrian Christians in the Middle East, Africa and India, relating to the historic support for apokatastasis by the Assyrian Church of the East and people associated with it, and also the issue of the schismatic Old Calendarists. Thus in the unlikely event that any of my theologically learned friends wish to see my notes on the subject they should open a conversation with me.
*Indeed I quite like his story The Great Divorce (which uses the literary device of being a nightmare) in which those in Hell have an opportunity to enter Heaven but one by one convince themselves that, for various absurd and secular reasons, it would be better for them to not bother (some fail to board the angelic bus that takes them to a beautiful mountainous area outside Heaven, and still others once there, having met loved ones, decide they would be better off returning to
