d
to one school,--the school of Alexandria. What then shall be said of
Diodore, of Tarsus, not of the school of Alexandria, the eminent
teacher of Chrysostom, and a decided advocate of universal
restoration? What shall be said of his disciple, Theodore of
Mopsuestia, that earnest defender of the same doctrine, of whom Dorner
says that he was the climax and crown of the school of Antioch? What
shall be said of the great Eastern school of Edessa and Nisibis, in
which the scriptural exposition of Theodore of Mopsuestia, was a
supreme authority and text-book? Was Theodore of the school of
Alexandria? Not at all. He was of the school of Antioch.... And yet he
not only taught the doctrine of universal restoration on his own
basis, but even introduced it into the liturgy of the Nestorian
Church, in Eastern Asia. What, too, shall we say of the two great
theological schools, in which he had a place of such honor and
influence?... Dr. Shedd would have called to mind a statement in
Guericke's Church History, _as translated by himself_, "It is
noticeable that the exegetico-grammatical school of Antioch, as well
as the allegorizing Alexandrian, adopted and maintained the doctrine
of restoration, p. 349, note 1." Then it should be added that Origen
was not the only one of the Alexandrian school, who taught this
doctrine. Clemens, who preceded Origen, taught it; and Didymus who
succeeded him. The whole period of the presidency of these men over
the school must have been a century or more. And yet the great body of
Christians, as Professor Shedd would have us believe, were believers
in eternal punishment; but they neither turned these men out, nor
established any other school to counteract their influence. They must
have been a trifle different from believers in the doctrine now. And
what is very remarkable, we hear of no books or essays written against
the doctrine of the Alexandrian school, as if it were a pernicious
heresy.

Church historians in modern times impose on their readers by quoting
passages from ancient Christian writers, that employ the word
_everlasting_ in connection with punishment, leaving the impression
that these words were understood then as they are now, when in fact
believers in limited punishment, as well as those who thought
punishment endless, employed the term _everlasting (ai[=o]nios_) to
denote its duration. Origen and Clemens speak of everlasting
punishment, though they believed it would end in reformat