scourge of love. ... The power of love works in two ways: it torments sinners ... [as] bitter regret. But love inebriates the souls of the sons of Heaven by its delectability." In this sense, the divine action is always, immutably, and uniformly love and if one experiences this love negatively, the experience is then one of self-condemnation because of free will rather than condemnation by God. Orthodoxy therefore uses the description of Jesus' judgment in John 3:19–21 as their model: "19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God." As a characteristically Orthodox understanding, then, Fr. Thomas Hopko writes, "[I]t is precisely the presence of God's mercy and love which cause the torment of the wicked. God does not punish; he forgives... . In a word, God has mercy on all, whether all like it or not. If we like it, it is paradise; if we do not, it is hell. Every knee will bend before the Lord. Everything will be subject to Him. God in Christ will indeed be "all and in all," with boundless mercy and unconditional pardon. But not all will rejoice in God's gift of forgiveness, and that choice will be judgment, the self-inflicted source of their sorrow and pain." Moreover, Orthodoxy includes a prevalent tradition of apokatastasis, or the restoration of all things in the end. This has been taught most notably by Origen, but also many other Church fathers and Saints, including Gregory of Nyssa. The Second Council of Constantinople (553 CE) affirmed the orthodoxy of Gregory of Nyssa while simultaneously condemning Origen's brand of universalism because it taught the restoration back to our pre-existent state, which Orthodoxy doesn't teach. It is also a teaching of such eminent Orthodox theologians as Olivier Clément, Metropolitan Kallistos Ware, and Bishop Hilarion Alfeyev. Although apokatastasis is not a dogma of the church but instead a theologoumenon, it is no less a teaching of the Orthodox Church than its rejection. As Met. Kallistos Ware explains, "It is heretical to