The Seba library treats Apokatastasis in 6 passages, across 4 authors (including Jung, Carl Gustav, Eliade, Mircea, Bulgakov, Sergei).
God gives rebirth to them all through a divine Apokatastasis, or restitution. In the Western world this idea is known through the Christian tradition. It can be found in the Acts of the Apostles III:21
Jung presents apokatastasis as an archetypal motif surfacing spontaneously in a child’s dreams, identifying it as a symbol of divine restitution operative at the deepest layer of the psyche and grounded in the Christian theological tradition.
, Man and His Symbols, 1964thesis
This, then, is an apokatastasis from which the good have nothing to fear. The final catastrophe will put an end to history, hence will restore man to eternity and beatitude.
Eliade defines apokatastasis as the eschatological restoration concluding cyclical cosmic catastrophe, through which historical time is annulled and humanity returned to primordial eternity.
, The Myth of the Eternal Return: Cosmos and History, 1954thesis
The freedom of the rebellious creature cannot stand up to the end against the divine Wisdom on the empty resources of its own nothingness. For in reality there is but one true existence, the divine.
Bulgakov argues for universal restoration on sophiological grounds: because outside God there is only nothingness, the ultimate apokatastasis is ontologically inevitable — Wisdom convinces rather than coerces creaturely freedom.
, Sophia, the Wisdom of God: An Outline of Sophiology, 1937supporting
The final sequel of man’s life and death is the resurrection: the assured reward of our warfare is immortality and incorruption, not the ceaseless persistence of everlasting punishment, but the unbroken enjoyment and happiness of eternal glory.
John of Damascus articulates the patristic framework underlying apokatastasis — the resurrection as universal restoration to incorruptible glory — without endorsing Origenist universalism outright.
, Saint John of Damascus Collection, 2016supporting
Plato finds the cause of cosmic regression and cosmic catastrophes in a twofold motion of the universe… it then begins to turn in the opposite direction, of its own motion
Eliade situates the Platonic doctrine of cosmic reversal as a philosophical precursor to apokatastasis, tracing its probable Irano-Babylonian origins and its function within theories of cyclical return.
, The Myth of the Eternal Return: Cosmos and History, 1954supporting
sociality is the sophianic development of humankind through history. And though the powers of evil will guard to the end the force of their temptation toward separation, yet ‘the saints shall reign with Christ’
Bulgakov frames historical sociality as a sophianic process oriented toward eschatological consummation, providing the ecclesiological context within which his doctrine of universal restoration is embedded.
, Sophia, the Wisdom of God: An Outline of Sophiology, 1937aside