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Updated: July 2, 2025
This longing is expressed in the anacefaleosis, the gathering together of all things, all things in earth and in heaven, the visible and the invisible, in Christ, and also in the apocatastasis, the return of all things to God, to consciousness, in order that God may be all in all.
If we could attain to a clear vision of this anacefaleosis, if we could succeed in understanding and feeling that we were going to enrich Christ, should we hesitate for a moment in surrendering ourselves utterly to Him?
Yes, this dream, which has its origin far back in the dawn of Christianity, is fundamentally the same as the Pauline anacefaleosis, the fusion of all men in Man, in the whole of Humanity embodied in a Person, who is Christ, and the fusion not only of all men but of all things, and the subsequent subjection of all things to God, in order that God, Consciousness, may be all in all.
And this supposes a collective redemption and a society beyond the grave. In the middle of the eighteenth century, two pietists of Protestant origin, Johann Jakob Moser and Friedrich Christoph Oetinger, gave a new force and value to the Pauline anacefaleosis.
And this recapitulation anakephalaiôsis, anacefaleosis the end of the world's history and of the human race, is merely another aspect of the apocatastasis. The apocatastasis, God's coming to be all in all, thus resolves itself into the anacefaleosis, the gathering together of all things in Christ, in Humanity Humanity therefore being the end of creation.
This splendid dream of the final solidarity of mankind is the Pauline anacefaleosis and apocatastasis.
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