Johnson, Aaron, and Jeremy Schott, eds. 2013. Eusebius of Caesarea: Tradition and Innovations. Hellenic Studies Series 60. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_JohnsonA_SchottJ_eds.Eusebius_of_Caesarea.2013.
15. Origen, Eusebius, the Doctrine of Apokatastasis, and Its Relation to Christology
- First, the “rectification of all” or “setting right of all things” (τὴν τῶν ἁπάντων διόρθωσιν);
- next, “the disappearance of any opposing power”;
- and then the submission of the Son to the Father, “so that the Logos will be in God, as it was before the world existed.”
- After the end of this action, the Logos will be one with God, that God may be “all in all” (1 Cor 15:28 is quoted here).
Christ’s reign is thus the eschatological period during which Christ will exercise his power as Physician and during which the universal rectification will take place. In this way he will make all worthy of the encounter with the Father and of the enjoyment of eternal life. Eternal life will belong to those “worthy of the Kingdom,” but Eusebius has just stated that Christ will make all worthy of it. All will then submit in a “salvific submission” (σωτήριον ὑποταγήν). This will coincide with the apokatastasis, which is described as θέωσις. As Origen did, Eusebius links the eschatological picture in 1 Cor 15 to Phil 3:20–21,  both passages that proclaim the eschatological submission of all to Christ. In Eccl. Theol. 3.15–16, Eusebius insists on the salvific character (again σωτήριον ὑποταγήν) of the eventual universal (τὰ πάντα) submission. In this perspective, if submission is universal, salvation too will involve all. In this way, Christ will be the source of “all goods,” for all: Eusebius interprets the statement that “God will be all in all” (1 Cor 15:28) exactly as Origen has done. This will be the “perfect accomplishment” of the teaching of Paul concerning the telos: that God may be “all in all.”