, p11-12, Ramelli"]The main Patristic supporters of the apokatastasis theory, such as Bardaisan, Clement, Origen, Didymus, St. Anthony, St. Pamphilus Martyr, Methodius, St. Macrina, St. Gregory of Nyssa, (and probably the other two Cappadocians), St. Evangrius Ponticus, Diodore of Tarsus, Theodore of Mopsuestia, St. John of Jerusalem, Rufinus, St. Jerome and St. Augustine (at least initially), Cassian, St. Isaac of Nineveh, St. John of Dalyatha, Ps. Dionysius the Areopagite, probably St. Maximus the Confessor, up to John the Scot Eriugena, and many others, grounded their Christian doctrine of apokatastasis first of all in the Bible.
One of the most interesting passages is Matt 17:11 … He [Jesus] answers: “Elijah will indeed come, and [note there are no words here in the manuscripts] ἀποκαταστήσει = restore] πάντα = all]”. … Neither in Greek nor Latin is it clear that Elijah performs this restoration, … but God. … Indeed, changes of subject in which the new subject is unexpressed, but is different from the preceding one, are very common in Matthew and Mark … A significant example … is Mark 9:13, … Matt 17:12.She goes on to explain how some manuscripts (Bezae Cantabrigiensis), very ancient authors (Tatian and Hippolytus), and early translations (Vetus Syra, Peshitta, Vetus Latina, Syriac) point towards it being translated as “Elijah will indeed come first, and all beings/everything will be restored.”