Apokatastasis and Epektasis in Cant and Origen

Abstract

Gregory dedicated Cant to Deaconess Olympias,1 whomhewith deference and admiration calls σεμνοπρεπεστάτη, “most dignified, most reverend”. Σεμνοπρέπεια was a respectful, ceremonial style of address, used e.g. for a bishop by Nyssen (Epist XXI) and Nazianzen (Ep. 202). For Olympias, also an ordained ecclesiastical minister, Gregory even employs the superlative. This move is significant. For Olympias was a sympathiser of Origen and his followers. Nazianzen, another Origenian and, according to tradition, the compiler of the Philocalia of Origen, sent her a poem for her marriage. After her husband’s death, she foundedamonastery inConstantinople, spendingherwealth for charitable works. Not only did Nyssen dedicate Cant to her, but also his brother Peter was the object of her beneficence.2 She defended the Origenian monks expelled from Egypt by Theophilus—an Origenian scared by the Anthropomorphites.3 They were received in Constantinople by Olympias and, on her recommendation, her bishop John Chrysostom.4 From the Dialogue on the Life of St. John Chrysostom attributed to Palladius,5 Olympias’ key role emerges. Palladius, an Origenian monk himself, a supporter of Chrysostom, an acquaintance of the Tall Brothers, and Evagrius’ disciple,6 reports how Olympias courageously received theOrigenianmonks7 and describes Nyssen as “thewisest, freest from passions, illustrious for the wealth of his learning, the brother of bishop Basil, honoured like an apostle”.8 The Dialogue is inspired by Plato’s Phaedo, like Nyssen’s An et res. It is therefore no chance that Gregory dedicated to the Origenian Olympias his last work, in which he still supported apokatastasis and followed Origen’s