Paradise and the Afterlife in Early Christianity

Papias, Fragments Direct teaching

...those who are deemed worthy of a place in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendor of the city; for everywhere the Saviour will be seen, according to how worthy they are who see Him. There is a distinction between the dwelling of those who produce a hundredfold, those who produce sixtyfold, and those who produce thirtyfold. The first group will be taken up into the heavens, the second will dwell in Paradise, and the last will inhabit the city. This is why the Lord said, “In my Father’s house are many mansions:” for everything belongs to God, who provides all with a suitable dwelling place, just as His word says, that a share is given to each according to their worthiness. This is the place where they shall recline who are invited to the wedding feast. The elders, who are the disciples of the apostles, say that this is the order and arrangement of those who are saved, and that they advance through steps of this nature; they ascend through the Spirit to the Son, and through the Son to the Father; in due time, the Son will yield His work to the Father, as the apostle says, “For He must reign until He has put all enemi

Theophilus of Antioch, To Autolycus Direct teaching

...od for food." Therefore, by the words "out of the ground" and "toward the east," the holy writing clearly teaches us that Paradise is under this heaven, where the east and the earth are. And the Hebrew word Eden means delight. It was also shown that a river flowed out of Eden to water Paradise, and after that it divided into four heads. Of these, the two called Pison and Gihon water the eastern regions, especially Gihon, which surrounds the whole land of Ethiopia, and which, they say, appears again in Egypt under the name Nile. And the other two rivers are plainly known to us, the ones called Tigris and Euphrates, for these border our own regions. And after God placed man in Paradise, as has been said, to till it and keep it, He commanded him to eat from all the trees, clearly including the tree of life also. But He commanded him not to taste only from the tree of knowledge. And God transferred him from the earth, out of which he had been made, into Paradise, giving him a means of progress, so that by maturing, becoming perfect, and even being declared a god, he might then ascend into heaven with immortality. For man had been made with a middle nature, neither completely mortal

Irenaeus, Against Heresies: Book V Direct teaching

And since (or, that) these things shall ever continue without end, Isaiah declares, “For as the new heavens and the new earth which I do make, continue in my sight, saith the , so shall your seed and your name remain.” And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city;

Theophilus of Antioch, To Autolycus Direct teaching

And that Paradise is earth, and is planted on the earth, the Scripture states, saying: Genesis 2:8 And the Lord God planted Paradise in Eden eastwards, and placed man there;

Theophilus of Antioch, To Autolycus Direct teaching

so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven.

Lactantius, The Divine Institutes Direct teaching

as the sacred writers teach, and the Erythræan Sibyl, when she says: But they who honour the true God inherit everlasting life, themselves inhabiting together paradise, the beautiful garden, forever.

Cyprian, Treatises Direct teaching

the reward of life, and the rejoicing of eternal salvation, and the perpetual gladness and possession lately lost of paradise, are now coming, with the passing away of the world;

Methodius, Oration Concerning Simeon and Anna Direct teaching

and You have graciously given unto us a return to Paradise by means of Him who separated us from the joys of Paradise;

Justin Martyr, The Martyrdom of Justin Martyr Supporting witness

Then the prefect Rusticus said to Chariton, “Tell me more, Chariton, are you also a Christian?” Chariton replied, “I am a Christian by the command of God.” Rusticus the prefect asked the woman Charito, “What do you say, Charito?” Charito answered, “I am a Christian by the grace of God.” Rusticus asked Euelpistus, “And what about you?” Euelpistus, a servant of Caesar, responded, “I too am a Christian, having been freed by Christ; and by the grace of Christ, I share the same hope.” Rusticus the prefect asked Hierax, “And you, are you a Christian?” Hierax answered, “Yes, I am a Christian, for I revere and worship the same God.” Rusticus the prefect asked, “Did Justin make you Christians?” Hierax replied, “I was a Christian, and will be a Christian.” Then Pæon stood up and said, “I too am a Christian.” Rusticus the prefect asked, “Who taught you?” Pæon replied, “From our parents, we received this good confession.” Euelpistus said, “I willingly heard the words of Justin. But I also learned to be a Christian from my parents.” Rusticus the prefect asked, “Where are your parents?” Euelpistus replied, “In Cappadocia.” Rusticus asked Hierax, “Where are your parents?” And he answered, “Christ

Arnobius, Against the Heathen Direct teaching

...re cast in, and being annihilated, pass away uselessly in everlasting destruction. For theirs is an intermediate state, as has been learned from Christ's teaching. They are such that, on the one hand, they may perish if they have not known God, and on the other hand be delivered from death if they have given heed to His threats and His offered favors. And to make known what is unknown, this is man's real death, this which leaves nothing behind. For what is seen by the eyes is only the separation of soul from body, not the final end, annihilation. This, I say, is man's real death, when souls that do not know God are consumed in long-protracted torment with raging fire, into which certain fiercely cruel beings shall cast them, beings who were unknown before Christ and brought to light only by His wisdom.

Lactantius, The Epitome of the Divine Institutes Supporting witness

but if there remains after death a life of immortality and blessedness, the just and wise man will certainly despise this corporeal existence, with all earthly goods, because he will know what kind of a reward he is about to receive from God.

Justin Martyr, Dialogue with Trypho Direct teaching

What then? The souls of the pious remain in a better place, while those of the unjust and wicked are in a worse, waiting for the time of judgment.

Irenaeus, Against Heresies: Book II Direct teaching

3. These men are entirely inconsistent when they claim that not all souls enter the intermediate place, but only those of the righteous do. They argue that the Mother produced three types of beings according to nature and substance: the first, emerging from confusion, fatigue, and fear, is material substance; the second, from impulsiveness, is animal substance; and the third, after seeing the angels who serve Christ, is spiritual substance. If the spiritual substance will inevitably enter the Pleroma due to its nature, while the material will stay below and be consumed by the fire within it, why shouldn't all animal substance go to the intermediate place, where they also send the Demiurge? What, then, will enter their Pleroma? They say souls remain in the intermediate place, while bodies, being material, will be consumed by the fire when reduced to matter. With the body destroyed and the soul in the intermediate place, no part of a person will be left to enter the Pleroma. The intellect of a person—mind, thought, and intention—is all part of the soul, and the emotions and actions of the soul have no existence apart from it. What part, then, will still be left to enter the Pleroma?

Athenagoras, The Resurrection of the Dead Direct teaching

...tablished laws, and then to assign the reward or punishment for lawful or unlawful actions to their souls alone. If the one who receives the laws should also rightly receive the reward or punishment for breaking them, and if it was man who received the laws, and not the soul by itself, then man must also bear the reward or punishment for the sins committed, and not the soul by itself. This is because God has not commanded souls to keep away from things that have no relation to them, such as adultery, murder, theft, robbery, dishonor to parents, and every desire in general that leads to harm and loss for our neighbors. For the command, "Honor your father and your mother," is not suited to souls alone, since those names do not apply to them. Souls do not produce souls, so they cannot rightly be called father or mother. Rather, men produce men. In the same way, the command, "You shall not commit adultery," could never properly be addressed to souls, or even be thought of in that connection. This is because the distinction between male and female does not exist in souls. Nor do they have any ability for sexual relations, or any desire for them. And where there is no desire, there ca

Origen, Commentary on Matthew Direct teaching

...you the keys of the kingdom of heaven," is spoken in a way consistent with the words, "The gates of Hades shall not prevail against it" (Matthew 16:18). For he is worthy to receive from the same Word the keys of the kingdom of heaven, who is strengthened against the gates of Hades so that they do not prevail against him. He receives, as it were, as a prize, the keys of the kingdom of heaven, because the gates of Hades had no power against him, so that he might open for himself the gates that were closed to those who had been conquered by the gates of Hades. And he enters, as a temperate man, through an opened gate, the gate of temperance, by the key that opens temperance. And as a righteous man, he enters by another gate, the gate of righteousness, which is opened by the key of righteousness. And so it is with the rest of the virtues. For I think that for every virtue of knowledge, certain mysteries of wisdom are opened up to him who has lived according to virtue, corresponding to the kinds of the virtue. The Savior gives to those who are not mastered by the gates of Hades as many keys as there are virtues. These open an equal number of gates, which correspond to each virtue acc

Hippolytus, Against Plato Direct teaching

And this is the passage about demons. But now we must speak about Hades, where the souls of both the righteous and the unrighteous are kept. Hades is a place in the created order, rough and under the earth, where the light of the world does not shine. And since the sun does not shine in that place, there must be continual darkness there. This place has been appointed, as it were, to be a guardhouse for souls. Angels stand there as guards, giving temporary punishments, according to each person's deeds, for different kinds of character. And in this place there is a certain area set apart by itself, a lake of unquenchable fire, into which we suppose no one has yet been thrown. For it has been prepared for the day appointed by God, when one sentence of righteous judgment will justly be applied to all. And the unrighteous, and those who did not believe God, who have honored as God the useless works of human hands, idols made by themselves, will be sentenced to this endless punishment. But the righteous will receive the incorruptible and unfading kingdom. Indeed, at present they are kept in Hades, but not in the same place as the unrighteous. For there is one descent to this place, at th

Tertullian, De Anima (On the Soul) Direct teaching

All souls, therefore, are shut up within Hades. Do you admit this? It is true whether you say yes or no. Moreover, punishments and consolations are already experienced there. And there you have a poor man and a rich man. And now, since I postponed some stray questions for this part of my work, I will address them in this fitting place, and then come to a close. Why, then, can you not suppose that the soul undergoes punishment and consolation in Hades during that interval, while it waits for its alternative of judgment, in a certain anticipation either of gloom or of glory? You reply, "Because in the judgment of God its matter ought to be sure and safe, and there should not be any inkling beforehand of the award of His sentence. Also, the soul ought first to be covered by its garment, the restored flesh, which, as the partner of its actions, should also be a sharer in its recompense." What, then, is to take place in that interval? Shall we sleep? But souls do not sleep even when men are alive. It is the business of bodies to sleep. Death itself also belongs to them, no less than its mirror and imitation, sleep. Or will you have it that nothing is done there, where the whole human ra

Irenaeus, Against Heresies: Book II Supporting witness

that the souls of the righteous shall psychically repose in the intermediate place;—when they declare that like will be gathered to like, spiritual things to spiritual, while material things continue among those that are material, they do in fact contradict themselves, inasmuch as they no longer maintain that souls pass, on account of their nature, into the intermediate place to those substances which are similar to themselves, but [that they do so] on account of the deeds done [in the body], since they affirm that those of the righteous do pass [into that abode], but those of the impious continue in the fire.

Irenaeus, Against Heresies: Book I Supporting witness

that is, the intermediate habitation. In this intermediate place, also, shall the souls of the righteous repose;

Hippolytus, Against Plato Supporting witness

1. And this is the passage regarding demons. But now we must speak of Hades, in which the souls both of the righteous and the unrighteous are detained.

Hippolytus, Against Plato Supporting witness

2. Thus far, then, on the subject of Hades, in which the souls of all are detained until the time which God has determined;

Novatian, Treatise Concerning the Trinity Direct teaching

For there is a place whither the souls of the just and the unjust are taken, conscious of the anticipated dooms of fixture judgment;

Tertullian, De Anima (On the Soul) Supporting witness

All souls, therefore, are shut up within Hades: do you admit this?

Luke 23:43 Direct teaching

And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

1 Peter 4:6 Supporting witness

For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Revelation 14:13 Supporting witness

And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!”

Revelation 20:12 Supporting witness

And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done.

Revelation 20:6 Supporting witness

Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Revelation 20:5 Supporting witness

The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection.

Daniel 12:2 Supporting witness

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

Matthew 25:46 Supporting witness

And these shall go away into everlasting punishment: but the righteous into life eternal.

Romans 6:8 Supporting witness

Now if we died with Christ, we believe that we shall also live with Him,

Revelation 21:1 Background

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.

1 Thessalonians 4:14 Supporting witness

For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

Acts 24:15 Supporting witness

And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

Cyprian, Epistles Typology

...en we know that there is only one Christ and His one Church? The Church, presenting the likeness of paradise, contains within her walls fruit-bearing trees. Any tree that does not bear good fruit is cut down and thrown into the fire. She waters these trees with four rivers, that is, with the four Gospels, by which, like a heavenly flood, she gives the grace of saving baptism. Can anyone water from the Church’s fountains if he is not within the Church? Can anyone give those wholesome and saving drinks of paradise to another if he is corrupt, condemned by himself, banished outside the fountains of paradise, and dried up and worn out by the dryness of an eternal thirst?

Mathetes, Epistle to Diognetus Typology

...d to these things, you will know what God gives to those who rightly love Him. You are made to be a paradise of delight, presenting within yourselves a tree bearing all kinds of produce and flourishing well, adorned with various fruits. For in this place, the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys—it is disobedience that is destructive. Furthermore, the words written about how God from the beginning planted the tree of life in the midst of paradise are not without significance, revealing through knowledge the way to life. When those who were first formed did not use this knowledge properly, they were stripped naked through the fraud of the Serpent. For neither can life exist without knowledge, nor is knowledge secure without life. Therefore, both were planted close together. The Apostle, understanding the significance of this connection and criticizing that knowledge which, without true doctrine, is allowed to influence life, declares, “Knowledge puffs up, but love builds up.” For anyone who thinks they know anything without true knowledge, and such knowledge that is supported by life, knows nothing but is dece

Cyprian, Epistles Typology

...hat the Church, according to the Song of Songs, is "a garden enclosed," and "a fountain sealed," "a paradise with the fruit of apples" (Song of Songs 4:12-13). Those who have never entered into this garden, and have not seen the paradise planted by God the Creator, how will they be able to offer to another the bring water of the saving lava from the fountain which is enclosed within, and sealed with a divine seal? And since Noah's ark was nothing else than the sacrament of the Church of Christ, which at that time, when all outside were perishing, kept safe only those who were within the ark, we are plainly taught to look to the unity of the Church. As the Apostle Peter also laid down, saying, "Thus also shall baptism in like manner make you safe" (1 Peter 3:21). This shows that those who were not in the ark with Noah not only were not cleansed and saved by water, but at once perished in that deluge. So now also, whoever are not in the Church with Christ will perish outside, unless they are converted by penitence to the only and saving lava of the Church.