Ilaria Ramelli on Barsanuphius of Gaza and Philoxenus of Mabbug: some comments

 Ilaria Ramelli on Barsanuphius of Gaza and Philoxenus of Mabbug: some comments

In her book 'A Larger Hope, vol. 1', Ilaria Ramelli has the following things to say about Barsanuphius of Gaza (fl. 6th cenury):

"But it is especially meaningful that even Barsanuphius of Gaza, who is regarded as an anti-Origenist, in his Letter 569 recommended that Christians should pray for the salvation of the whole world, including “heretics” and “pagans.” He declared that three saints pray for this—one of these being himself—and “they will indeed achieve God’s great mercy.” Therefore, he seems to have embraced universal salvation, although in a somewhat cautious and indirect way." (Ilaria Ramelli, a Larger Hope, vol.1, p. 162)

"However, we have an important confirmation from the time of Justinian of the presence of this doctrine of apokatastasis in Gregory’s and the other Cappadocians’ writings. It is offered by an ascetic from the desert of Gaza, Barsanuphius’ Letter 604. A monk has asked him why Origen’s doctrines, especially apokatastasis, were supported by orthodox authors, and even saints, such as the Cappadocians. Barsanuphius did not at all deny that the Cappadocians supported the doctrine of apokatastasis, but simply observes that even saints can have a limited understanding of the mysteries of God." (ibid, p. 196)

The latter claim can be checked in this link and it is indeed correct: https://classicalchristianity.com/2016/03/01/ss-barsanuphius-and-john-on-universalism/  . As it can be learned in the link, Palestinian monks in the 6th century distinguished two different version of 'apokatastasis'. Notably, Barsanuphius and John clearly criticize the universalist doctrine.

With regards to the former, however, I managed to find letter 569: 

"Supplication from the fathers living in stillnes within the monastic community to the Great Old Man in regard to the world: 'Since the world is in danger, all of us entrat you, as your servant, to pray God's goodness, so that he may lift his hand and return the sword to its sheath. Stand upright among those who have fallen and who live with your holy incense, and put an end to this destruction. Raise the holy altar threshing-floor of Ornan, in order that God's wrath may cease. We entreat you; indeed, we implore you, have compassion on the world that is perishing. Remember that all of us are your members. Display your compassion and God's wonders even in the present time. For his is the glory of the ages. Amen'

Response by Barsanuphius.

Brothers I am in mourning and desolation in regard to the impeding wrath. Indeed, we are doing things contrary [to God's will]. For he said: 'Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven'. So our transgressions have surpassed those of other peoples. There are many people who entrat God's loving-kindness to remove his wrath from the world; and, of course, none is more kind and loving than God, who desires to have mercy and opposes the multitude of sins that occur in the world.

The are three men, perfect in God, who have exceeded the measure of humanity and received the authority to loose and bind, to forgive and hold sins. These men stand before the shattered world, keeping the whole world from complete and sudden annihilation. Through their prayers, God combines his chastisement with his mercy. Moreover, it has been told to them that God's wrath will last a little longer. Therefore, pray with them. Moreoever, it has been told to them that God's wrath will last a little longer. Therefore, pray with them. For the prayers of these three are koined at the entrance to the spiritual altar of the Father of lights. They share each other's joy and gladness in heaven. And when they turn once again toward the earth, they share each other's mourning and weeping and lamenting for the evils that occur and arouse his wrath. These three are John in Romane and Elias in Corinth, as well as another in the region of Jerusalem. I believe that they will achieve his great mercy. Yes, they will undeoubtdely achieve his great mercy. Amen. 

May my God strengthen you to hear, believe, and bear these things; for they are indeed unbelievable to those who do not understand them." (Letters of Barsanuphius and John, vol.2, translated by John Chryssvagis, pp. 146-7)

It is hard to understand why Ramelli felt the need to add 'pagan' and 'heretics' to the text. Anyway, I wonder if Barsanuphius held something like 'hopeful universalism', i.e. a position similar to that of the Catholic theologian Hans urs Von Balthasar (see: https://ancientafterlifebelifs.blogspot.com/2026/06/quotes-from-hans-von-balthasars-dare-we.html ). If this is true, it would still make sense, in Barsanuphius' mind to criticize 'confident' universalism which would give in his understanding a false sense of security that, at the end, all shall be saved (a security that an hopeful universalist view can't give, after all). 

With regards to Philoxenus of Mabbug (fl. 4-5th centuries), Ramelli writes:

"Philoxenus of Mabbug († 523), a Syrian Christian writer, basing himself on Romans 8:22, seems to have attributed to Christ the restoration of the whole creation: “through his renewing activity, which changes death into life and the corruptible into incorruptibility, all creatures obtain an amazing restoration and transformation” (Commentary on Matthew-Luke, fr. 12)."(Ilaria Ramelli, a Larger Hope, vol.1, p. 162)

This is indeed interesting, but I believe that in the case of Philoxenus one also has to consider the very strong reaction he had against the universalist view of Stephen bar Sudayli: https://ancientafterlifebelifs.blogspot.com/2026/03/on-syrian-book-of-hieroteus-and-stephen.html. At the same time, though, Stephen's model of universalism held that all distinctions will cease and this goes beyond the view that all shall be eventually saved. 


 

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