Will everyone be saved in the end?

Origen of Alexandria c. 185–c. 254 ADOn First Principles 1.6.1-2

We hold that the goodness of God, through his Christ, will recall the whole creation to one end, when even his enemies have been made subject to him. ... The end is always like the beginning: as there is one end for all, so there must have been one beginning for all; and as the many have one end, so from one beginning came the many differences and varieties, which are called back again, through the goodness of God and the subjection to Christ and the unity of the Holy Spirit, to one end that is like the beginning.

On First Principles survives whole only in Rufinus's Latin translation, which Origen's critics already accused of softening him; the Greek of this chapter is lost apart from fragments. Origen argues from the subjection of Christ's enemies (Psalm 110:1; 1 Corinthians 15:25-28) that to be subjected to Christ is to be saved. Quoted from Lommatzsch's 1847 reprint of the Delarue edition, the witness in the store; the library's First Principles book still holds working summaries in place of this text, so the passage still wants a locked library section.

Origen of Alexandria c. 185–c. 254 ADOn First Principles 3.6.9

So the end, restored to the beginning, and the outcome of things matched with their start, will bring back the state that rational nature had when it had no need to eat of the tree of the knowledge of good and evil: every sense of evil will be taken away and wiped perfectly clean, and the one good God alone will become all things to it, not in a few or in many, but in all he himself will be all. When there is nowhere death, nowhere the sting of death, nowhere any evil at all, then truly God will be all in all.

The closing words of the restoration chapter (numbered section 9 in Lommatzsch's print), again in Rufinus's Latin, glossing 1 Corinthians 15:28: God is all not in some but in all, when evil exists nowhere. Quoted from the same Lommatzsch witness; like 1.6, it still wants a locked library section.

Basil of Caesarea c. 330–379 ADShorter Rules 267

... it is one of the devil's tricks that many people, as if they had forgotten these and so many other sayings and verdicts of the Lord, set an end to punishment for themselves, so as to dare sin all the more. For if eternal punishment will one day have an end, eternal life too will certainly have an end. But if we will not think this of life, what reason is there to set an end to eternal punishment?

The question put to Basil, Gregory of Nyssa's brother: "If one is beaten with many stripes and another with few (Luke 12:47–48), how do some say punishment has no end?" Basil cites Matthew 25:46.

Gregory of Nyssa c. 335–c. 395 ADOn the Soul and the Resurrection on Philippians 2:10

... meaning that, when evil has at last been wiped out in the long cycles of the ages, nothing will be left outside the good. Even from them there will be one voice confessing the lordship of Christ.

Gregory's sister Macrina is the teacher in this dialogue. "Them" are those "under the earth" in Philippians 2:10.

Gregory of Nyssa c. 335–c. 395 ADOn the Soul and the Resurrection on 1 Corinthians 15:28

In this the passage seems to me to teach the complete wiping out of evil. For if God will be in all things that exist, evil will clearly not be among the things that exist. If anyone supposed it still was, how could God be "in all"? Leaving it out would make "all" incomplete.

"God all in all" (1 Corinthians 15:28). Gregory was honored as a Father at the council of 381 and later; his hope was not condemned by name.

Augustine of Hippo 354–430 ADCity of God 21.17

Now I see I must deal, and peacefully, with our merciful ones, who refuse to believe that the punishment will be everlasting for all, or for some, of those the most just Judge will condemn to hell, but think they will be freed after a fixed time. More merciful still was Origen, who believed that even the devil and his angels would be rescued from those torments after severe and long punishment and joined to the holy angels. But the Church rightly rejected him for this and other things.

Augustine's "merciful ones" (misericordes) were fellow Catholics. He answers them in the chapters that follow.

Emperor Justinian (Edict against Origen)Anathemas against Origen Canon 9 (Denzinger 211)

If anyone says or thinks that the punishment of demons and of ungodly men is only for a time, and will one day have an end, or that there will be a restoration and return of demons or of ungodly men, let him be anathema.

Justinian's edict of 543 against Origen, sent to Patriarch Menas of Constantinople: canon 9 of its canons against Origen, as printed in Denzinger's Enchiridion (11th edition, 1911), no. 211. The edition prints the Greek beside the Latin; the scan's Greek is badly garbled by OCR, so the quote follows its clean Latin. Whether the fifteen anathemas of the 553 council repeat this canon is disputed; the 543 edict is the secure text.