I would say it was about the nature of punishment for Gregory of Nyssa as I laid out in my last response to Brian. But even in Gregory’s case the argument is based only on the word “correction” that he used. If he had used the more neutral word “punishment”, the issue would still be pretty much in the air. What I’m getting at is that when one was practising reserve he may have used ambiguous words that told the hearers nothing definite about the punishment’s duration.
I think it would be an oversimplification to say that sometimes a limited medicinal punishment was taught and at other times a limited retributive one. I’d rather say that when a retributive punishment was preached its duration may not have been clearly described or even if it was said to be limited, it could have been thought to lead to annihilation.
Origen seemed to say that many Christians, though they believed in future punishments, did not at all understand what these punishment are leading up to. He didn’t say they believed in endless torment, or annihilation. Perhaps some of them did, but perhaps they just had no definite idea, except that there will be a terrible punishment for sinners.
it might be said by the Father of the Christian doctrine, I have given the best laws and instruction for the improvement of morals of which the many were capable, not threatening sinners with imaginary labours and chastisements, but with such as are real, and necessary to be applied for the correction of those who offer resistance, although they do not at all understand the object of him who inflicts the punishment, nor the effect of the labours. For the doctrine of punishment is both attended with utility, and is agreeable to truth, and is stated in obscure terms with advantage. (Against Celsus, Book 3, Chapter 79)
the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments upon those who endure them (Against Celsus, Book 5, Chapter 15)
I would say Origen didn’t operate with two universalist doctrines of punishment – medicinal punishment + universalism vs. retributive punishment + universalism. Rather, he taught the complete doctrine of medicinal punishment leading to universalism to the “perfect” and the obscure doctrine of fearful punishment that neither denied nor confirmed universalism to the “multitude”. Though even to the multitude universalism was sometimes occasionally divulged, it doesn’t seem to me Origen did it on purpose, it was more of a slip-up.
Another problem with saying that reserve referred only to the nature of punishment arises if we count Gregory of Nazianzus and Basil of Caesarea (not to speak of Chrysostom) among its practitioners. These guys did explicitly teach endless punishment at some instances. But maybe we shouldn’t consider them adherents of reserve, but rather proponents of “medicinal lies”.
I’m getting a feeling the situation was quite nuanced back then. There may have been no monolothic understanding of reserve. Instead I get the impression there was just a culture of playing fast and loose with the facts which influenced different theologians in different ways - some kept back portions of truth from their flock, some occasionally lied, and others lied a lot.