On Preparation for Departure

St. Euthymius the Great ca. 377-473

Listen to an edifying and true story that some Egyptian elders I met told me about a man thought holy by all but who in secret stirrings of his heart angered God becuase, I think, of assent to impure thoughts. Their story went as follows. A man with second sight, on entering this man’s city, found him gravely ill and all the citizens affirming with tears, “If the saint dies, we have no firther hope of salvation; for we are all protected through his intercession.” On hearing this, the man with second sight hurried off to get a blessing from the supposed saint. When he drew near, he saw many candles all ready and great crowds of clerics and laymen, including the bishop himself, waiting to conduct the funeral. Going in to him, he found him still breathing, and saw with the eye of his mind the devil of hell with a fiery fork inserting the fork into his heart and with many tortures pulling at his soul; and he heard a voice from heaven saying, “Just as his soul did not give me rest for a single day, so you too are not to stop pulling at his soul and torturing it.” I have recounted this to make us at all times ready for combat and prepared for the departure of the soul from the body, lest, seduced by love of pleasure, we be unbearably tormented at the time of departure…let us entreat God, Who has applied corrective not capital punishment, to free His creature from the plot of the impure and pleasure loving spirit. (Cyril of Scythopolis: The Lives of the Monks of Palestine. Life of Euthymius pp. 33-34)

St. Gregory the Dialogist and Emperor Trajan

In the time that Trajan the emperor reigned, and on a time as he went toward a battle out of Rome, it happed that in his way as he should ride, a woman, a widow, came to him weeping and said I pray thee, sire, that thou avenge the death of one my son which innocently and without cause hath been slain. The emperor answered: If I come again from the battle whole and sound then I shall do justice for the death of thy son. Then said the widow: Sire, and if thou die in the battle who shall then avenge his death? And the emperor said: He that shall come after me. And the widow said: Is it not better that thou do to me justice and have the merit thereof of God than another have it for thee? Then had Trajan pity and descended from his horse and did justice in avenging the death of her son. On a time Saint Gregory went by the market of Rome which is called the market of Trajan, and then he remembered of the justice and other good deeds of Trajan, and how he had been piteous and debonair, and was much sorrowful that he had been a pagan, and he turned to the church of Saint Peter wailing for the horror of the miscreance of Trajan. Then answered a voice from God saying: I have now heard thy prayer, and have spared Trajan from the pain perpetual. By this, as some say, the pain perpetual due to Trajan as a miscreant was some deal taken away, but for all that was not he quit from the prison of hell, for the soul may well be in hell and feel there no pain by the mercy of God. (The Life of St. Gregory the Pope)

On the Power of Repentance to Save a Soul

St. Nikolai Velimirovich 1880-1956

Can a sinner, in the space of ten days, make full repentance of his sin? By the immeasurable grace of God, he can. In the time of the Emperor Maurice, there was a well-known bandit in the region around Constantinople. Both in the countryside and in the capital itself, he inspired fear and trembling. Then the Emperor himself sent him a Cross, as a pledge that he would not punish him if he gave himself up.The bandit took the Cross, and did indeed give himself up. Arriving in Constantinople, he fell at the Emperor’s feet and begged his forgiveness. The Emperor kept his word, had mercy on him and let him go free. Immediately after that, the bandit fell gravely ill and sensed that death was near. He began to repent bitterly of all his sins, and implored God with tears to forgive him as the Emperor had. He shed many tears in his prayer, so that the handkerchief with which he wiped them became soaked, and he died after ten days of prayerful weeping. The night of his death, the doctor who had been attending him had a strange vision in a dream: when the bandit on the bed breathed his last, a number of little black men gathered round him, flourishing bits of paper on which his sins were written, and two glorious angels also appeared. A pair of scales was placed in the middle, and the little black men gleefully put all the bits of paper on it, and their side of the scales was loaded while the other was empty. ‘What can we put in?’, the angels asked each other.’Let’s look for something good in his life.’ Then there appeared in the hand of one of the angels the handkerchief soaked with tears of repentance. The angels quickly placed it on their side of the scales, and it at once outweighed the other with all its papers. Then the little black men fled, howling in anguish, but the angels took the man’s soul and carried it to Paradise, glorifying God’s love for mankind. (The Prologue From Ochrid, Vol. 4 Lazarica Press, Birmingham, 1986 pp. 81-82)

Let Me Not be Put to Shame

St. Theophan the Recluse 1815-1894

Ps. 118:80 Let my heart be blameless regarding Your statutes, that I may not be put to shame.

The prophet does not mention how and where one ‘may not be put to shame.’ The nearest ‘not being put to shame’ occurs during the arising of inward battles…

The second moment of not being put to shame is the time of death and the passage through the toll-houses. No matter how absurd the idea of toll-houses may seem to our ‘wise men’, they will not escape passing through them. What do these toll-gatherers seek in those who pass through? They seek whether people might have some of their goods. What kind of goods? Passions. Therefore, in the person whose heart is pure and a stranger to passions, they cannot find anything to wrangle over; on the contrary, the opposing quality will strike them like arrows of lightning. To this someone who has a little education expressed the following thought: The toll-houses are something frightful. But is quite possible that the demons, instead of something frightful, might present something deceptive and seductive, according to all kinds of passions, to the soul as it passes through one after the other. When, during the course of earthly life, the passions have been banished from the heart and the virtues opposed to them have been planted, then no matter what seductive thing you might present, the soul, having no kind of sympathy for it, passes it by, turning away from it with disgust. But when the heart has not been cleansed, the soul will rush to whatever passion the heart has most sympathy for; and the demons will take it like a friend, and then they know where to put it. Therefore, it is very doubtful that a soul, as long as there remain in it sympathies for the objects of any passion, will not be put to shame at the toll-houses. Being put to shame here means that the soul itself is thrown into hell.

But the final being put to shame is at the Last Judgment, befor the face of the All-seeing Judge… (The One-Hundred Eighteenth Psalm, Interpreted by Bishop Theophan, Moscow 1891, reprinted Jordanville, 1976 pp. 289-290)

Wednesdays and Fridays

At the sheepfold there was an experienced older monk, Fr. Galacteon, who guided the young Constantine (the future Elder Cleopa Ilie of Sihastria Monastery)…On Wednesdays and Fridays the Elder would not eat at all until after the first stars had appeared in the sky. Then he would cross himself, ask forgiveness of everyone , eat a piece of holy bread, and quietly eat in the presence of his brothers. Once a disciple asked him, “Fr. Galacteon, the day is long and your holiness is weak and old. Wouldn’t it be better to allow yourself to have the meal earlier?”

“Br. Constantine, hear what Fr. Athanasius of Neamts Monastery said to me: ‘Once a saint saw a dead man was being taken to a grave, and in front of and behind the dead man were two beautiful angels. Then the saint asked them, “Who are you?” And the angles answered, “I am called Wednesday.” “And I am Friday!” We have come here by the order of God to help this soul, who all his life fasted on Wednesday and Friday in honor of the Passion of Christ.”‘Since the time Fr. Athanasius told me this narrative, I haven’t eaten anything on these days, so that the the holy angels of Wednesday and Friday will also help me at the hour of death.” (Shepherd of Souls: The Life of Elder Cleopa pp. 51-52)

Of a Certain Sinner Who Died

St. Pachomius the Great ca. 292-346

And it came to pass once that Abba Pachomius went to another monastery to visit the brethren who were there, and as he was on his journey he met the funeral of a certain brother of the monastery who was dead, and [the monks] were going to the funeral and were singing as they went; and there were also among them the parents of the man who had died. Now the brethren saw from a distance the holy man coming towards them, and they set down the bier upon the ground so that he might come and pray over him. And when the blessed man had come, and had said a prayer, he commanded the brethren not to sing any more psalms and hymns over him; and he also commanded them to bring the garments of him that had died, and they brought them, and in the presence of them all he ordered the men to burn them; then, when they had been burned he commanded that the dead body should be taken and buried without any further singing.

Then the brethren, and the parents, and kinsfolk of him that was dead threw themselvs down at his feet and entreated him to permit them to sing over him, but he remained unmoved; and the parents of the dead man said unto Abba Pachomius, ‘What hast thou done, O Father? This is a new thing, and thou art sending away our son away in an unlawful fashion. It befitteth not thy holiness to display such a want of compassion unto this dead man, and morever, this savage cruelty is like to bring about sorrow. Even an enemy who seeth the dead body of his adversary knoweth how to shew pity many times over, although his disposition be unutterable and immovable. We have seen a new sight with you, O Christians, the like of which hath never been seen, even among the barbarians. through this want of compassion [on thy part] thou hast made to cling to the family [of the dead man] a disgrace which shall never be blotted out. Would that we had never seen this day! For then our house, which hath ever possessed an untarnished name, would not have inherited disgrace. Would that our poor son had never come into thy savage hands! For then he would not have bequeathed unto us this everlasting sorrow. We beseech thee now, since thou hast caused even his clothes to be burned, to allow a Psalm to be said over him.’

Then the Abba Pachomius answered and said unto them, ‘O my brethren, in very truth I have more compassion upon him that lieth here than ye have, and because, like a father, I am shewing exceeding great care on his behalf, I have commanded these things to be done. Ye would take care of the body which is visible, but I strive for his soul [which is invisible]; for if ye sing Psalms over him he will receive the greater torments, and a reckoning will be demanded from him because of the Psalms which have been sung, for he departeth not with the power of the Psalms upon him. If then ye wish to make an addition to his everlasting sufferings, sing Psalms; but I tell you, of a truth, that if ye do indeed sing Psalms over him, he will certainly suffer more pain because of them, and he will curse you. And because I know what will benefit his soul I take no care for his dead body whatsover; for if I permit ye to sing Psalms, I shall to be found to be in the sight of God as one who [striveth to] please the children of men, because of the sake of gratifying men I have treated with contempt that which will benefit the soul which is about to be punished in judgment. For because God is a fountain of grace He seeketh excuses upon which He can hold in order to pour out upon us the abundant streams of His grace; if then, we, who have been held to be worthy by God to become acquainted with the art of divine healing, do not apply the binding up which is suitable to the wound, we shall, like those who despised [God], hear that which is written, “Those who despised [God] saw, and marvelled at the wonderful thing, and were destroyed.” For this reason then, that is to say, that we may lighten his punishment, I entreat you to bury the dead man without any singing of Psalms; for the good God knoweth that in return for this slight which hath come upon him, we are giving him rest and calling him to life. Had he listened unto me on the several occasions on which I admonished him, he would never have come to this pass.’

And when the blessed man had said these things they carried him to the mountain without the singing of Psalms, and he was buried. And the holy man passed several days in that monastery in admonishing and teaching each one of the brethren the fear of God, and the way to strive rightly against the Calumniator, and against his arts, and wiles, and guile, and how in short time, by the might of the Lord, we shall be able to bring to naught beforehand the things which are cared for by him. (The Paradise of the Fathers Vol. 1. pp. 287-289. The Rule of Pachomius at Tabenna Chap. III “Of a Certain Sinner Who Died”)

On the Fire of the Judgment

Mal 4:1-2 For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall.

Mar 9:49 For everyone will be salted with fire.

St. Mark of Ephesus 1392-1444
 
Let us take the passage from the first epistle of the Blessed Paul to the Corinthians, in which he, speaking of building on the foundation, which is Christ, of gold, silver, costly stones, wood, hay, stubble, adds: For that day shall declare it, because it is revealed with fire; and the fire it self shall prove each man’s work of what sort it is. If any man’s work shall abide which he built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved, yet so as through fire (1 Cor. 3:11-15). This citation, it would seem, more than any other introduces the idea of purgatorial fire; but in actual fact it more than any other refutes it.
 
First of all, the Divine Apostle called it not a purgatorial, but a proving (fire); then he declared that through it good and honorable works also must pass, and such, it is clear, have no need of any cleansing; then he says that those who bring evil works, after these works burn, suffer loss, whereas those who being cleansed not only suffer no loss, but acquire even more; then he says that this must be on “that day”, namely, the day of Judgment and of the future age, whereas to suppose the existence of a purgatorial fire after that the fearful Coming of the Judge and the final sentence — is this not a total absurdity? For the Scripture does not transmit to us anything of the sort, but He Himself Who will judge us says: And these will go away into eternal punishment, but the righteous into eternal life (Matt. 25:46); and again: They shall come forth: those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment (Jn. 5:29). Therefore, there remains no kind of intermediate place; but after He divided all those under judgment into two parts, placing some on the right and others on the left, and calling the first “sheep” and the second “goats” — He did not at all declare that there are any who are to be cleansed by that fire. It would seem that the fire of which the Apostle speaks is the same as that of which the Prophet David speaks: Fire shall blaze before Him, and round about Him shall there be a mighty tempest (Ps. 49:4); and again: Fire shall go before Him, and shall burn up His enemies round about (Ps. 96:3). Daniel the Prophet also speakes about this fire: A stream of fire issued and came forth from before Him (Dan. 7:10). 
 
Since the saints do not bring with them any evil work or evil mark, this fire manifests them as brighter, as gold tried in the fire, or as the stone amianthus, which, as it is related, when placed in fire it appears as charred, but when taken out of the fire become even cleaner, as if washed with water, as were also the bodies of the Three Youths in the Babylonian furnace. Sinners, however, who bring evil with themselves, are seized as a suitable material for this fire (cf. Isa. 1:31, 9:18-19 & Ps. 21:9, 68:2) and are immediately ignited by it, and their “work,” that is, their evil disposition or activity, is burned and utterly destroyed and they are deprived of what they brought with them, that is, deprived of their burden of evil, while they themselves are “saved” — that is, will be preserved and kept forever, so that they might not be subjected to destruction together with their evil. (Refutation of the Latin Chapters Concerning Purgatorial Fire, First Homily)

A Vision of the Heavens

St. Andrew, the Fool for Christ of Constantinople ca. 9th cent.

Once during a terrible winter when St. Andrew lay in a city street frozen and near death, he suddenly felt a warmth within him and beheld a splendid youth with a face shining like the sun, who conducted him to paradise and the third heaven.

“By God’s will I remained for two weeks in a sweet vision…I saw myself in a splendid and marvelous paradise…In mind and heart I was astonished at the unutterable beauty of the paradise of God, and I took sweet delight walking in it.There were a multitude of gardens there, filled with tall trees which, swaying in their tips, rejoiced my eyes, and from their branches there came forth a great fragrance…One cannot compare these trees in their beauty to any earthly tree…In these gardens there were innumerable birds with wings golden, snow-white, and of various colors. They sat on the branches of the trees of paradise and sang so wondrously that from the sweetness of their singing I was beside myself…After this a kind of fear fell upon me, and it seemed to me that I was standing at the peak of the firmament of heaven. Before me a youth was walking with a face as bright as the sun, clothed in purple…When I followed in his steps I saw a great and splendid Cross, in form like a rainbow, and around it stoood fiery singers like flames and sang sweet hymns, glorifying the Lord Who had once been crucified on the Cross. The youth who was going before me, coming up to the Cross, kissed it and gave me a sign that I should also kiss the Cross…In kissing it I was filled with unutterable sweetness, and smelled a fragrance more powerful than that of paradise. Going past the Cross, I looked down and saw under me as it were the abyss of the sea…My guide, turning to me, said, ‘Fear not, for we must ascend yet higher.’

“And he gave me his hand. When I seized it we were already above the second firmament. There I saw wondrous men, their repose, and the joy of their feasting which cannot be communicated by the human tongue…And behold, after this we ascended above the third heaven, where I saw and heard a multitude of  heavenly powers hymning and glorifying God. We went up to a curtain which shone like lightning, before which great and frighful youths were standing, in appearance like fiery flames…And the youth who was leading me said to me: ‘When the curtain opens, you shall see the Master Christ. Bow down to the throne of His glory.’ Hearing this, I rejoiced and trembled, for I was overcome by terror and unutterable joy…And behold, a flaming hand opened the curtain, and like the Prophet Isaiah I beheld my Lord, sitting upon a throne, high and lifted up, and above it stood the Seraphim (Isa. 6:1). He was clothed in a purple garment; His face was most bright, and His eyes looked on me with much love. Seeing this, I fell down before Him, bowing down to the most bright and fearful throne of His glory. The joy that overcame me on beholding His face cannot be expressed in words. Even now, remembering this vision, I am filled with unutterable joy. In trembling I lay there before the my Master…After this all the heavenly host sang a most wondrous and unutterable hymn, and then – I myself do not understand how — again I found myself in paradise.”

When St. Andrew reflected that he had not seen the Mother of God in heaven, an angel told him: “Did you wish to see here the Queen who is brighter than the heavenly powers? She is not here; she has gone away to the world which lies in great misfortune, to help people and to comfort the sorrowing. I would have shown you her holy place, but now there is no time, for you must again return.” (The Soul After Death by Fr. Seraphim Rose pp. 137-139)

Sanctification Continues Into Eternity

Saint John of Kronstadt

The present state of our souls foreshadows the future. The future will  be a continuation of the present inward condition, only in a modified  form as to its degree. My Life in Christ, p .51, Holy Trinity Monastery 2000

St. Mark on Prayers for the Dead

St. Mark of Ephesus ca. 1392-1444

The sinners and those imprisoned after death in Hades benefit from these prayers [for the reposed] on the one hand because they have not been definitively condemned and do not yet have the final decision of the tribunal, on the other hand because they have not yet fallen into hell, which will happen after the Second Coming of Christ. If this is effective for sinners, much more do the memorial services and prayers benefit those who have repented but did not have time to be purified completely and therefore illuminated. If these have very small or light sins, they are restored to the inheritance of the righteous or remain where they are, that is to say in Hades, and their troubles are lightened and they return towards more honorable hopes. (excerpted from the pamphlet “The Dead Urgently Need Our Help” produced by Orthodox Monastery of the Archangel Michael, Marrickville, NSW, 1475 Australia)

The Righteous Repose of St. Seraphim of Sarov

St. Seraphim of Sarov 1759-1833

Near St. Seraphim’s cell was the cell of a monk called Paul who, being his neighbor, performed the duties of his cell attendant.When he went from the monastery to his near hermitage, St. Seraphim used to leave candles burning in his cell which he had lit from morning before the icons. Father Paul had often told him that burning candles might cause of fire. To this St. Seraphim always replied:

“While I am alive, there will be no fire, but when I die, my death will be revealed by fire.”

His prediction was justified.

On the 1st January 1833, Father Paul noticed that St. Seraphim went out of his cell three times in the course of the day to the spot which he had assigned as the place of his burial. In the evening he heard Father Seraphim singing in his cell the holy songs of the Easter Canon: “Having beheld the Resurrection of Christ, ” “Shine, shine, New Jerusalem,” “O great and holiest Passover, Christ.”

About 6 in the morning on the 2nd January 1833, Father Paul, on leaving his cell to attend the early Liturgy, noticed in the ante-room near Fr. Seraphim’smell the of smoke. Having said the customary prayer he knocked at the door, but there was no answer. Then he went outside and tsomeone of the brethren who were passing by. One of them, the novice Anikita saw that various presents made of coarse linen which had been given to the Saint by zealous pilgrims and which we’re lying in great disorder on a bench together with some books, had begun to smoulder. They had probably been kindled by a fallen whose candle-stick was nearby.

It was dark outside; there was no fire in the cell, and the Elder himself was neither to be seen or heard. Meanwhile, he early liturgy in the hospital church was going on. They were already singing “It is truly meet”, when the young novice ran into the church and informed the brethren of what had happened. The monks hastened to St. Serphim’s cell. Father Paul and the novice John, wanting to know whether the Elder was resting, began to grope in the dark in his cell, and found the elder himself. They brought a lighted candle and saw that St. Seraphim was kneeling before the Icon of Our Lady of Compunction: He was in his usual white smock, bare-headed, with a brass crucifix hanging from his neck and with his arms crossed on his chest.

At first they thought that blessed Elder had fallen asleep and began to try wake him up, but there was no response. The great ascetic had already finished his earthly pilgrimage and was resting for ever in God. His eyes were closed. His face was animated by his last prayer.

With the blessing of the superior the monks lifted the Saint’s body and, having dressed him according to monastic regulations in a mantle in the adjoining cell of Hieromonk Eustace, they put him into the oaken coffin which he made with his own hands and carried him into the cathedral.

On the actual day of the Saint’s death Abbot Philaret of the Glinsky Monastery of the Mother of God (Province of Kursk) went out of the church after Matins and, glancing up at the sky, he was astonished to see an extraordinary light. Then the abbot saw in spirit that it was the soul of St. Seraphim ascending to the heavenly mansions, and he said to the brethren who were with him: “That is how the souls of the righteous depart. Father Seraphim has just passed away in Sarov.” (St. Seraphim of Sarov: A Spiritual Biography by Archimandrite Lazarus Moor. Chap XVIII The Last Year pp. 429-434)

 

 

St. Salvius the Seer of Heavenly Mysteries

St. Gregory of Tours ca. 538-594

The feeling of reverence which I have for him compels me to say something about St. Salvius. He often used to tell how, during his years as a layman, while he was occupying himself with worldly affairs he never permitted himself to be ensnared by the carnal desires which so frequently fill the minds of young people. When the Holy Spirit finally found a place in his heart, he gave up the struggle of worldly existence and entered a monastery. As one now consecrated to Almighty God, he understood that it was better to serve the Lord in poverty and to humble oneself before Him, rather than to strive after the wealth of this transient world. He spent many years in his monastery and observed the rule instituted by the Fathers…

One day when Salvius lay in bed, gasping for breath and weakened by a fever, his cell was suddenly filld with a bright light and the walls seemed to shake. He stretched out his hands to heaven, and as he gave thanks he breathed forth his spirit. The monks, together with his own mother carried his dead body out of the cell with lamentation; then they washed it, vested it and placed it upon a bier. They passed the long night in weeping and singing psalms.

When morning came and all was ready for the funeral, the corpse began to move on the bier. Salvius’ cheeks became flushed, he stirred himself as if awakened from a deep sleep, opened his eyes, raised his hands and spoke: “Oh merciful Lord, why hast Thou done this to me? Why hast Thou decreed that I should return to this dark place where we dwell on earth? I would have been much happier in Thy compassion on high, rather than having to begin once again my profitless life here below.” Those around him were in perplexity. When they asked him the meaning of the miracle which had occurred, he gave no reply. He rose from the bier, feeling no ill effects from the illness which he had suffered, and for three days he remained without food or drink.

On the third day he called the monks, together with his mother. “My most dear friends,” he said, “hear what I am about to say. You must understand that all you see in this world is entirely without value. All is vanity, exactly as the prophet Solomon proclaimed. Blessed is he who behaves in such a way in this earthly existence that he is rewarded by beholding God in His glory in heaven.”

As he said this, he wondered whether he should say more or stop with this. He was silent for a while, but the monks begged him to tell them what he had seen. “When my cell shook four days ago,” he continued, “and you saw me lying dead, I was raised up by two angels and carried to the highest peak of heaven, until I seemed to have beneath my feet not only this miserable earth, but also the sun and moon, the clouds and the stars. Then I was conducted through a gate that shone more brightly than the light of the sun and entered a building where the whole floor shone with gold and silver. The light was impossible to describe. The place was filled with a multitude of people, neither male nor female, stretching so far in all directions that one could not see where it ended. The angels made a way for me through the crowd of people in front of me, and we came to the place towards which our gaze had been directed even when we had been far away. Over this place there hung a cloud more brilliant than any light, and yet no sun or moon or star could be seen; indeed, the cloud shone more brightly than any of these with its own brilliance. A voice came out of the cloud, as the voice of many waters. Sinner that I am, I was greeted with great respect by a number of beings, some dressed in priestly vestments and others in ordinary dress; my guides told me that these were the martyrs and other holy men whom we honor here on earth and to whom we pray with great devotion. As I stood here there was wafted over me a fragrance of such sweetness that, nourished by it, I have felt no need of food or drink until this very moment.”

“Then I heard a voice which said: ‘Let this man go back into the world, for our churches have need of him.’ I heard the voice, but I could not see who was speaking. Then I prostrated myself on the ground and wept. ‘Alas, alas, O Lord!’ I said. ‘Why hast Thou shown me these things only to take them away from me again? Thou dost cast me out today from before Thy face and send me back again to a worldly life without substance, since I am powerless to return on high. I entreat Thee, O Lord: turn not Thy mercy away from me. Let me remain here, I beseech Thee, lest falling once more to the earth, I perish. The voice which had spoken to me said: ‘Go in peace. I will watch over you until I bring you back once more to this place.’ Then my guides left me and I turned back through the gate by which I had entered, weeping as I went.”

As he said this, those who were with him were amazed. The holy man of God wept. Then he said: “Woe to me that I have dared to reveal such a mystery! The fragrance which I smelled in that holy place, and by which I have been nourished for three days without food or drink, has already left me. My tongue is covered with sores and has become so swollen that it fills my whole mouth. It is evident that it has not been pleasing in the eyes of my Lord God that these mysteries should be revealed. Thou knowest well, O Lord, that I have did this in the simplicity of my heart, and not in a spirit of vainglory. Have mercy on me, I beseech Thee, and do not forsake me, according to Thy promise.” When he had said this, Salvius became silent; then he began to eat and drink.

As I write these words, I fear that my account may seem quite incredible to some of my readers; and I am mindful of what the historian Sallust wrote: “When we record the virtue or glory of famous men, the reader will readily accept whatever he considers that he might have done himself; anything which exceeds these bounds of possibility he will regard as untrue.” I call Almighty God to witness that everything that I have related here I have heard from the lips of Salvius himself. (Vita Patrum: The Life of the Fathers by St. Gregory of Tours; trans. by Hieromonk Seraphim Rose. Chap. 21 pp. 295-298)

Elder Cleopa on The Soul’s Journey After Death

Blessed Elder Cleopa Ilie 1912-1998

Brothers, never forget that our soul is immortal. Let me tell you one thing: we are mere strangers and passers-by here on earth. Listen to what the Psalm book says: Unworthy is man on earth and a stranger, just like all his ancestors. Nobody stays in this world. We are not here to stay. Down here is a ceaseless passing-by; we come by birth and leave by death.

Divine Job says: From my mother’s womb I have fallen into the pit. Did you hear? That is all that life on earth seemed to him after 400 years. As after having put him through all that trying time, God gave him another 140 years of life – after having tested him with so much torment and so many illnesses – and that’s all that life seemed to him: that from his mother’s womb he had jumped into a pit. Life seemed like a mere jump to him.

Don’t you know what the Holy Spirit compares us to? Man is like grass; his days are like the flowers of the field; that is how he will bloom. And again: His days pass like shadows. And again: My days have gone down like shadows and I have withered away like grass.

And again: My days have gone like smoke and my bones have dried up like dryness. And again: The days of our years are like the spider-web. The days of our lives are likened to a spider-web. That is, our life on earth is just as fragile as the spider-web; we are shadow, dream, and flower, on earth!

God tells Isaiah: Listen, prophet, call out to the people and tell them: All man’s body is grass and all man’s glory is like the flower of the grass. The grass has wilted and the flower has fallen, yet God’s word remains for ever. So let us not rely on this life, brothers, because it’s nothing but shadow and dream.

But do you know what remains for eternity? Our soul. It is clear that our bodies turn to dust. As we bury and unbury our dead one can see how little time it takes for them to turn into dust. Especially after a while, not even the bones remain; it all turns into nothingness.

This is also the first of God’s commandments, that one is dust and into dust one shall return. Yet the soul never dies. The soul remains unto the ages of ages, because it is spirit and cannot die. That is how God has made it.

But in order for you to know what happens to our soul when man dies, I will tell you about the journey that the soul takes right after death, according to the tradition of the Orthodox Church.

From the moment of our death until 40 days later – when the individual judgement of the soul takes place and God decides where we will go, to the good or the bad places, until the Last Judgement – there is a transition time, for both the righteous and the sinners.

When a person dies and his/her soul is about to depart, there are as many devils that show up before him as the number of sins s/he has had; in the same way, a number of saints appear, according to the number of good deeds he did in his life. This is what St. Ephraim the Syrian indicates.

And there is a big “battle” at that moment. Because the holy powers are fighting with the devils over the soul, as the latter say it’s theirs, that is has more sins, while the angels say it has more good deeds. And there is a big battle over it and hence the soul is afraid to come out of its body. His/her tongue gets all tied up when s/he sees all these things. S/he sees a lot of things then, but cannot describe them. Otherwise s/he would say: “Look how many demons have come here!”

A week before he reposed in the Lord, Father Euthyme at the Agapia Veche Monastery saw how the angels were fighting the demons over his soul and exclaimed: “Look how they’re fighting! God’s angels wear golden wreaths on their head and they’re hitting the demons. Watch how they’re running away!”

This Father knew the time of his death a week before he reposed, as he was a man chosen by God, as nuns were saying. But not everyone gets to see such mysteries and is able to tell others about it; most people see them but cannot speak about them.

At the hour of death, the angel we have from our christening has much boldness. When he shows up, everyone steps aside. The angel that we have from the Holy Christening has much authority. Which is why, when you pray in your homes, after you have done your rule, do a few prayers to your angel, too, and say this: “Holy Angel, guardian of my life, pray to Lord Jesus Christ for me, the sinner!”

Because this angel not only guards us now, but also us at the time of our death. He travels with us through the aerial toll-houses, until 40 days pass; and we have him from our divine Christening as a great protector. If it weren’t for him, the devil would do with us whatever he would want.

Listen to the Psalm book: The one who guards you should never sleep. And again: God’s angel will go upon the ones who are afraid of Him and will deliver them. So it is clear that the angel is the one who guards us in this life and after we die, for 40 days.

So the angel comes and says: “Clear away, you demons. I know the life of this soul, ever since s/he was born.” And he starts speaking to the soul thus: “Don’t be afraid, my soul brother!” St. Gregory of Nyssa explains why he calls it brother. Because the angel and the soul are rational, autonomous, speaking, beings and are also spirits, as the Holy Scripture says: And they will all be like God’s angels.

[And the angel continues:] “Behold your body! There, my soul brother – that is your body, that is the house in which you have lived until now. It’s been within that shell that you were begotten by your mother’s womb; it was within it that you have lived for 20, 60, 80” – whatever number of years God has given us on earth (since all life strings are with God, not with us). “Remember, my soul brother, when the Last Judgement trumpet calls, within the blink of an eye this body will come back to life, just as you see it now, and you will re-enter it and go to the Judgement, as Apostle Paul says: They will all stand before the Judgement Throne of Jesus Christ, to be rewarded according to their deeds, whether good or bad.

The guardian angel reminds him again: “Look, my soul brother, when you were a little child, your mother has sent you to bring a bucketful of water or vegetables from the garden or bring the geese back from the meadow or do this or that little household chore. Look, this is what your thoughts were then; this is what you understood then”. And he starts reminding the soul things from his/her early childhood, good deeds that s/he did in his/her body, as well as bad things. “Look, this is what you did when you were in your first grade, in the second grade, in the third grade; this is what you would do. Once you grew up to be a young girl or lad and went out into the world, and then got married, this is what you did”. And he reminds the soul everything s/he did from early childhood until the moment of his/her death, on every day and in every minute of his/her life. Because once it is out of the body, the soul has a very sharp memory. It is as clear as sunlight. The earth no longer pulls it down and neither does its body, to interfere with its memory. It sees everything as clearly as in a mirror.

So that is what happens on the first day after death.

On the second day, a more fearsome thing happens. The guardian angel takes him to all the places where man has been during his life. It is at this point that what is described in the Psalm book happens: What do I fear on the bad day? That the lawlessness of my heel will surround me.

The whole picture of man’s life is revealed to him on his second day after death. But you will ask me: “Father, how can man’s soul travel in one day to all the places he’s been to during his entire life?”

The soul will go around the whole globe in a blink of an eye. Both our soul and our guardian angel travel faster than lightning bolt, as the Bible says: They will run, oh, God, faster than lightning; the souls of the just will return to You, as we read in Ezekiel and in many other places.

The soul is a thinking being. No sooner than uttering a word and thinking it, I have already done the tour of the earth; like I would say now: Peking, New York, Moscow, Bucharest, Sihăstria [- and I'm already there].

The soul travels so quickly after we leave our bodies. And there is no problem for it whatsoever to travel with its guardian angel and visit all the places he has been to throughout his life. He will only think about the place and he’ll already be there, because it travels with the speed of thought.

So where does the angel take him on the second day? He takes him everywhere the man has been throughout his whole – life and shows him where he has done good things and where he has done bad things. He does nothing but show him the truth.

“Look, over here – you danced, you got drunk, you indulged in debauchery with so many women or men; you swore, you smoked, here you aborted that many children, here you insulted, here you stole, here you sang, here you were lazy, here you took revenge on someone. You have mocked, cursed, beaten. You have not confessed, you have not fasted, and you have taken the Eucharist while being unworthy of it.”

And he also shows him the good deeds: “Look, soul, here you went to Church; here you listened to the word of God, here you gave alms to the poor; here you taught the children about the fear of God; here you read the holy books, here you bore your troubles with joy; here you shared a useful piece of advice with another person; here you dressed the naked, here you gave water to the thirsty, here you received the strangers”.

He shows him everything, everything, and the poor soul cannot say anything, because he is only shown the truth, as the angel cannot lie. He shows him both the good and the bad things.

And the soul wonders at all that and asks the angel: – Holy Angel, how do you know about all these things? – How could I not know, if I have been with you all the time! You have eaten – but I cannot eat; you have slept – but I have not slept; you have drunk – but I cannot drink; you have sat idle – but I cannot do that. I am not a spirit that can eat, drink, or sleep. I have always been awake – as it is said in the Psalm book: Neither does the one who guards you, sleep. Because if I had not been next to you, the devils would have caused much misfortune, along with your seen and unseen enemies. I have defended you and I have always been near you and kept writing down your thoughts. Because I know both your thoughts and what you speak and do – be they good or bad.”

So that is what happens on the second day: the guardian angel takes the soul to all the places s/he has been to during his/her whole life.

But on the third day after death, the soul sees us [the people who have remained on earth]. S/he sees that his/her mother, sister, or husband, or wife weep after him/her and feels sorry for that. Yet s/he no longer cares for us [that much], as what s/he is thinking now is only his/her own welfare and says: “They stay on earth and will repent, because they still have time to do good deeds. But where am I going? Who will help me there?”

And so after having been to all the places that s/he has visited in his life, yet a more fearsome thing happens on the third day. Our soul is given yet more accompanying angels – they are six light-bearing angels, who, together with our guardian angel make seven in all – and their job is to help the soul through the terrifying toll-houses that are in the air.

You have heard of the 24 aerial toll-houses. Services are done for those who want mercy from God and help them escape from the spirits of darkness in the air.

The most important services that are done for the dying persons are the general Confession and the Holy Eucharist, as well as making peace with everyone. And right after death, the Holy Liturgy is served for 40 days, as well as food-sharing commemoration events that are held, along with forgiveness services and almsgiving, which help the soul best when it passes through the toll-houses – because the Church, our spiritual mother, prays at such a time for the poor soul, who is her son since the chrismation, to help it pass through the aerial toll-houses unhampered. 

So what happens until the soul passes through the toll-houses? That is a time when man sees how useful it would have been for him to be confessed clear of his sins. If God had not left the mystery of the Holy Confession between Him and us, no man could be saved. As Apostle Jacob says: We all make many mistakes and no one is without sin.

But the mystery of Confession was left to us, between us and God; as this is the second chrismation, as the priest says – as you heard him say during confession: “Since through the second chrismation you were christened, through the Christian Mysteries”.

It is at this point that the soul realises how useful it would have been for him to have already been confessed, when he goes through the toll-houses.

Which is why I ask you to remember one thing: when you see that your mother, your sister, your brother, your wife, your grandchild, your father, daughter etc has fallen ill – don’t call in the doctor first, but the priest, and have them confess clear of all their sins.

A person must confess four times a year all his life: during the four Lents throughout his/her life, but especially when you see that s/he’s fallen seriously ill. When you see such a thing, have the priest come with no delay, to confess the person. Not when s/he is not able to speak any more or has become unconscious, but early, when their mind is clear and their memory is still working. And tell them: father, mother, my son, tell the priest everything you have done!

Ask them to write it all down, if they know they have done something, and to try to remember everything – because if you’ve managed to cause a successful confession, you will have “won” that person’s soul for redemption. Because listen to what the Holy Fathers say: Even if one has mortal sins, if s/he dies confessed, the Church will take him/her out [of the ensuing punishments]. The soul will then sit in hell only until it will clean off its sin(s), because the Holy Scripture says: Nothing unclean will ever enter the Kingdom of Heaven. Heard what a holy man says?

He saw there a sea of fire and pigeons as white as snow coming out of it and soaring to the sky. That sea was hell and you could hear moaning and crying coming out of it. “How come, oh God, that pigeons would fly out of the fire?” he wondered. What was happening was that the pigeons were the souls of the righteous people who had been purified through their canons while sitting in hell and had paid up everything they had to pay.

Because the Church intervenes on earth the most through the Holy Liturgy, as the sacrifice and our redemption are achieved through the blood of Jesus Christ, just as the Apostle says: His blood cleans all of our sins.

If s/he dies unconfessed and if – God forbid – s/he has heavy sins and has not done his/her canon, the Christian will do that in the beyond, in hell. But it is only the Church that will take him/her out of there, through the Holy Liturgy, through forgiveness services and almsgiving and as a result of that, s/he will go to heaven.

And if someone dies unconfessed from his youth and has had heavy, mortal sins, it is almost like dying without having ever been christened at all. All the services that are done here on earth for such a soul will help it very little, because nothing unclean shall enter the Kingdom of Heaven.

So that is how the devils have set up the toll-houses – so that, if possible, no Christian will go to heaven. Do you know why they have such hatred and envy against people? Because the souls of the righteous are completing their numbers – the numbers of the fallen angels. This is as long as God will keep this world – as St. Symeon the New Theologian shows – until the numbers of the fallen angels shall be completed by the souls of the righteous. Don’t you guys read the Psalm book?

Until the numbers of the fallen angels are completed – because there were very many of them, one third of all the angels, as the Revelation says: I have seen a large, red, devil that took down with its tail the third part of the heaven’s stars and threw them to the ground.

A third of the angels fell from all the Hosts, including from among the Cherubim and the Seraphim – all the angels who entertained Satan’s thought to become like God. And that is why the devils have such hatred against us, because they know that if it goes to Heaven, each soul will accomplish what the Scripture says: they will all be like God’s angels; they will replace them and take over their functions.

Which is why they sit in the air and say: “There, God threw us down from the sky, but these souls down here want to pass through to God and take our places!” So then God allows the devils to stand in the souls’ way and rightfully so, because God is not only merciful, but also just and has made these stations – or toll-houses – between heaven and earth in order to cast the souls of those who died unconfessed and who carry heavy sins, into hell.

This is how the toll-houses are ranged: the first toll-house is for evil-speaking; the second one, for gossiping/chattering; the third one, for anger; then follows the one for gluttony, and so on – from the smallest to the biggest sins.

And who has never badmouthed anyone? Who has never got angry in his life? Who has never been lazy? Who has never drunk a glassful too much? Who has never indulged in one’s thoughts, imagination or even through one’s deeds – in debauchery, drunkenness, in doubting one’s faith and in other bodily or spiritual sins, as we read in St. Theodora’s life?

Did you see St. Theodora’s comment, when she got to the drunkenness toll-house? “I was very surprised that the devils reminded me of all the glasses of wine and brandy that I had had in my life. And they would show me when I had done that, at what moment and who else had been there with me at the time and how many times I had gone drunk and how many times I had drunk. And I kept asking the holy angels:

- How do the devils know all these things?

- They were angels once!”

You should know, however, that ever since our chrismation, besides our good angel, who stands to our right, we also have a servant of the hell masters, a devil that sits on our left shoulder. That devil will write down every bad thing you have done and said and all the sins that you have done all throughout your life. All that time, the good angel will write down both the good and the bad deeds, as the Holy Book says. That is what Christ’s Church holds.

Now let’s see what happens to the soul of a confessed person, when the devil comes along with his “paper-roll” where he has written all the man’s sins. He will not find them there any more! At that point the devils yell, shout, and become furious that the soul, who had big sins, like abortions, debauchery, theft, cursing, drunkenness, and other things, does no longer have anything written in his record. When the Christian is forgiven through the priest on earth, the Holy Spirit erases all his sins in that record-book. Christ’s word that says: Everything that the priest forgives on earth will be forgiven in heaven, too - haven’t you heard that? And whatever he does not forgive on earth will not be forgiven in heaven, either.

Therefore, the mystery that confession is – is so great, that it has the power to cleanse man of any sin and give forgiveness for all his sins. Yet only if man was wise during his life on earth and confessed correctly will s/he cross the terrifying aerial toll-houses easily on the third day.

And his/her good deeds are weighed against the bad deeds. The good deeds are like gems, while the bad deeds are like ordinary stones or other heavy things.

The soul is very wise. He realises by himself where he will go. If at the toll-houses he sees that his sins weigh more than his good deeds, he starts crying heavily and gets sad, especially since he sees that there are thousands of devils that cannot wait snatching him at every toll station. And his guardian angel tells him:

- Don’t be afraid, brother soul, as one never knows God’s judgements. Don’t be afraid!

The soul will tuck under the angels’ wings when he sees so many devils. One devil alone is so ugly, that if he were to come here where we are now and show his face just as it is in hell, none of us will survive the horror. We would all die of such ugliness and terror at the sight of a fallen angel. So the soul, when he sees so many thousands of devils, gets under the angel’s wings and says:

- Please, my good angels, sirs, don’t leave me! I am so afraid of these!

And the angels tell him:

- Don’t be afraid, brother soul, as you are with us! We are God’s guards and our job is to accompany you! May God forbid you from falling into their hands after 40 days! But don’t worry for now, as we are here to guard you!

So on the third day, the soul goes through the toll-houses and it is precisely at that moment, three days after he left his body, that he is presented for the first time before the Throne of the Most Holy and Life-giving Trinity.

And what does he see there? The Holy Scripture says: Nobody has ever seen God. But what does the soul see, then? Since everybody saw Lord Jesus Christ – and wasn’t He God? Abraham saw Him, Moses saw Him; but they saw Him by allowance, as an imagined figure, as He wanted to show Himself. Otherwise, nobody has ever seen God’s Being, neither the Cherubim, nor the Seraphim. God’s Being is inaccessible to any rational mind in heaven and on earth.

So what does our soul see on the third day when he arrives before God’s Throne for the first time? This is what he sees, according to the Holy Fathers’ testimony: an indescribable shining light, which is billions of times stronger than the sun, and feels the scent of the Holy Spirit. He hears the Cherubim and the Seraphim chanting, as some sky-blue and golden clouds appear, drifting eastwards and the angels kneel on them together with the soul.

And the clouds come to a halt, facing eastwards. Because that is why – remember this – that is why we make the sign of the cross facing east when we do our prayers; because God’s throne is in the east. Have you seen what the Holy Scripture says? And they planted the heaven in Eden, eastwards. Haven’t you heard what Isaiah says? East is His name. Haven’t you read what the Psalm book says, that you have in your houses? God climbed above the heavens of heavens, towards east. So the Throne of the Holy Trinity is in the east.

So the clouds halt, with the angels and the soul kneeled on them. And on this third day, they hear this voice, in Abraham’s language: “Take this soul to Heaven for six days.” – as it is for six days that our soul will travel through Heaven, with the speed of thought. So then the angels take the soul away and with lightning speed, they take him to the Gardens of Heaven.

When the soul gets there with the angels, nobody can describe the beauty he sees. It is at such a time that he notices that a flower in Heaven – as St. Andrew says – is more precious than all the peoples of the world and than all the ornaments and riches of our time, because that flower has life and never withers or dies out.

There, the soul sees, as I’ve said, “the Heaven of pleasure”, “the Palace of the New Zion”, “the Heavenly Jerusalem” and all the other things that the Holy Scripture describes. Moreover, an unspeakable joy to the soul is when he hears the chanting of the millions of angels, Cherubim, and righteous souls who sing there. Then he sees the tents of the righteous, about which they say at the Panakide, as St. Cosmas says, who visited Heaven when he was still on earth. There is such beauty that one could admire only in that place alone!

He then arrives at some orchards that cover endless areas. Golden-leaved trees appear, with golden flowers and underneath each tree there is a tent and inside the tent is a golden table, and in those trees birds with wings of indescribable beauty sit, that never die.

And the soul wonders that one soul’s tent is made of silver; another soul’s tent is made of pearls; another one, of jacinth; another one, of onyx; another one yet, of sardonyx; others yet – of amethyst, ruby, sapphire, and all the other precious stones that the Revelation tells about.

He sees that the tables aren’t similar, either. And the trees bear 70 types of fruit on every branch. Even the leaves of the trees sing, as well as their flowers, and birds; and milk and honey streams flow through those orchards that are as clear as mirrors.

There is also a prevailing scent of the Holy Spirit that man cannot describe. But the biggest joy of all, upon the soul’s passage through Heaven is this: the moment he meets with his relatives.

Brothers, let me tell you that in all of our families, we have some members that are in Heaven and others that are in hell, as God is just. Those who have done wrong have gone to hell and those who have done good deeds have gone to Heaven. And when you get to Heaven, you don’t only recognise your grandfather or great-grandfather; but far many more souls than that.

If I asked you now: “Do you know your great-grandfather who lived 300 years ago?” – where would you know that from?! You’re barely familiar with the ones who lived 50 or 60 years ago. But up there in Heaven people recognise one another. St. John Chrysostom says: “Are you asking me if the souls know each other in Heaven? Consider the Scripture about the rich man and poor Lazarus. When did the rich man die and when did Abraham die? At a distance of thousands of years yet they knew each other and talked to each other”.

Up in Heaven, all your relatives who are in a good place – and dwell in golden palaces and precious stones and orchards – come to greet you and say: “You, grandson! You’re X’s son, or Y’s daughter, from that country and that village. We are your relatives. We died 100 or 300 years before you. You are X’s son; you don’t know us, but we know you. We know where you’re going. You’re on your way to your particular/individual judgement. After 40 days a decision will be made on where you will go – to Heaven or hell.

If you find mercy with God and He will send you to the good places, come to our abodes, as look what beauties we have here; what palaces and unimaginably wondrous things.”

And that is how his relatives and angels speak while they accompany him during the six days that they walk through Heaven.

During such moments, the soul completely forgets that s/he ever lived on this planet, that s/he had had a mother, a sister, a brother, etc… Because what s/he sees there are different kinds of joys, which completely surpass our transitory world. And when the guardian angel sees him rejoice so much – as no one can be sad in the joy that reigns everywhere in Heaven – comes to him and says (if he knows the soul is righteous): “My soul brother, look, after 40 days you will come and take a place here!”

And if he knows that he’s sinful, he tells him: “My brother soul, don’t rejoice, as I have not brought you here to stay. I have brought you to see what you have lost during the short time you had on earth, if you did not fear God and did not confess and fast and go to Church and do good things.”

When the soul hears that he will not stay in Heaven – as he initially thought, that he’ll stay there forever – for all the great joy that surrounds him in Heaven, he will become sad and start crying heartily.

- So I will not stay here? he asks his guardian angel.

- No, the angel replies. Your passage here is only to show you briefly what God-fearing people have earned and what the unfaithful ones, who have not honoured God, have lost.

So this is how the soul spends his six days in Heaven – and with the third days until he got to the Throne of the Holy Trinity, that makes nine. And after the nine days, again, the angels will come like lightning on clouds and will take him before the Most Holy Trinity, in the distant, thinking, Light. [Again,] he does not see God, as neither the Cherubim themselves do; there is only light – indescribable light [all around].

And the clouds halt and at that moment, after nine days, the soul hears these words, if he is righteous: “This soul is to receive the boundless joy and happiness of the nine angelic leagues.” And if he is sinful, he will hear: “This soul is not to receive the happiness and glory of the nine angelic leagues.”

At which point the angels take the soul and lead him south-west, to the places of hell, that have no limits. And that is when the soul sees what the Holy Scripture describes as “the lowest Hell”, “the Fountain of the deep”, and “the Lake of Fire” in the Revelation. That is where he sees the sleepless worm, about which our Lord Jesus Christ spoke; he will see the unquenched fire, the hell pit, the black fire that is billions of times hotter than earthly fire and whose depth has no limits.

That is where he sees the inner and outer darkness and hears the gnashing of teeth and sees the Tartar and all the other things you hear mentioned during the Holy Liturgy and read about in the Scripture.

And upon seeing so many kinds of punishments and devils, he also sees relatives of his there, being punished and tormented, just as he saw the others in the good places, earlier, in Heaven. And his relatives know where he is going and they will come out before him and call out to him:

“Our brother, nephew, cousin, uncle – you’re on your way to your particular/individual judgement. Please, remember us and pray to God for us, if He sends you to the good places. Because – look, we have been tormented here for so many years – for 200, 300, 500 years, each!”

Just as the soul was rejoicing earlier upon seeing his relatives in Heaven, so s/he grows sad now, upon seeing these relatives who have been sent to punishments for their sins.

And the 30 days in hell pass and with the 9 since he returned from Heaven, they add up to 39. And on the 40th day, the angels take him to the Throne of the Most Holy and Life-giving Trinity, for the third time, in the distant, thinking light, for worshipping.

And it is then, after the 40 days, that the soul hears the voice speaking to him in Abraham’s Aramaic language, if s/he is righteous: “Take this soul to Gan Eden.”, that is, to the place of boundless happiness and joy; and if, God forbid, s/he is sinful, s/he hears: “Take this soul to Sheol or Hades” – that is, to hell and torment.

For all their kindness and merciful nature, upon hearing God’s command to take the soul to hell, God’s angels will take it there.

If someone were to see at that point how the soul entreats the angels when he sees they will take him to the punishment places, the foundations of the earth will shake with so much crying. He gets under the angels’ wings and says:

- God’s most-holy and most-kind angels, please don’t leave me! Where are you taking me? In whose hands will you give me? Who will get me out of there now? Who will take mercy upon me now? Who on the face of the earth knows to what torments I am going now?

But the angels cry and tell him: – Brother soul, we are God’s servants, we follow His commands. We cannot do anything above what the Creator commanded: to take you to the good or to the bad places.

So if – God forbid – the soul has led a bad, sinful life, without having repented, they take him to the bad places, and if he is good and has observed God’s commands, they take him to Heaven. So it is all up to his good or bad deeds.

That is what happens 40 days after his death. Which is why the Church, our spiritual mother, takes great care in commemorating every reposed person after 3, 9, and 40 days, because that is when the decision is made where our soul will go – to the good or the bad place.

Once the 40 days have passed, there is only one little “exit gate” remaining for the soul. If the soul has lived in the true Orthodox faith and has been a true son of the Church of Christ and if he has not fallen pray to some sect or any other heresies or heavy sins and if he confessed and took the Eucharist, the Church can take him out of its hell punishment through its holy services and almsgiving.

The Church is our spiritual mother, from which we are born through the divine chrismation, through water and Spirit. The Church is the pillar and strengthening of the truth; the Church is the body of Christ; the Church is the Lamb’s Bride, as the Revelation says.

This is why the Church has much boldness before its Head in heaven, Lord Jesus Christ. You have heard what Christ says in the Scripture: I am the stock, the vine – that is, the trunk of the tree – and you are the branches; all the vines that stay within Me will bear much fruit, and those that do not stay within Me, will be cast into fire.

So, mind this! Whoever does not stay within the Church, does not stay within the Body of Christ. Whoever has broken away from the Church – like all these sectarians who have left it and spread throughout the world, since only in Europe alone there are 800 sects – they are all weeds in the wheat; they are Satan’s seeds. God, says the Scripture, haven’t you planted good seed in Your land? Where do the weeds come from? A wrathful man, — that is, the devil, has done that.

Sectarians are weeds that have grown in the shadow of the Church, people of distorted minds and faith, by which Satan wishes to lose others, too. Don’t listen to them! Whoever has broken off with the Church, has severed himself from the body of Christ.

To give you this example: if that tree over there were covered in bloom or fruit – a well-bearing tree – and a small twig fell off under the weight of its fruit, is that twig still going to bear fruit? What will happen to it? It will dry out and it will be thrown into the fire.

The same thing happens to the soul that has broken off with the Church – it has broken away from the body of Christ. Because the Church is – as Apostle Paul says – the body of Christ.

And that little twig, that soul that has broken off with the Church will never ever bear fruit, neither will it gain salvation. Because the Holy Spirit and the sap of the Holy Spirit comes only through the placing of hands, having been handed down all the way from the Apostles to the Bishops, from the Bishops to the Priests, and from the Priests it works down among the faithful, through the Mysteries that God decided that the Priest will prepare, as “economer” of His Mysteries. The Holy Spirit does not come into the Church in any other way.

Beware! Run away as fast as you can – like from the devils, from all of those who teach you not to worship the Holy Cross or to the Holy Mother of God, or not go to church or not listen to the priest. These people come with Satan in their hearts and in their mind, to break you away from the Church, from our dogmatic truth, from our Orthodox faith, which has remained unchanged for 2000 years, since Christ.

Sects mushroom nowadays. Most of them come from the West and originate from individuals that are sick in the mind. I have a sectology paper that was printed in Bucharest and I have shown there their history, where they come from, and their purpose. They come with the purpose of breaking our faith and our nation, and lose our souls!

Do not leave the ship of salvation. Do not leave the Church of Christ. The Church is our spiritual mother. She has born us through water and Spirit, upon chrismation. So, honour the Church and its Priests and Archierarchs, and the Holy Synod.

Stay near the Church that has been always ours. Be good Christians and citizens and fulfil Apostle Paul’s command: Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour and let no debt remain outstanding.

It is said in the Epistle to the Romans: Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. And again: Whoever therefore resists the power, resists the ordinance of God.

There is this cursed sect that has appeared, which is very dangerous to the country and the Church, called “Jehovah’s Witnesses”. These are the staunchest opponents of government and Church. Run away from them like from the devils, like from Satan! Not only that these folks aren’t Christian, but they are worse than all pagans – because they neither recognise the Church, nor the government, and they do not believe in Christ.

Watch out for every sect, remain sons of the Church of Christ, just as your parents and your grandparents and your ancestors have been from times immemorial.

Stay within the Church, stay next to our mother, who is the Church. Because – God forbid – even if a man goes to hell for his sins, the Church can still take him out through the holy Liturgy, commemorations, almsgiving, and sacrifice.

There is no salvation outside the Church. Whoever has left the Church no longer has Christ, because the Church is the body of Christ. Whoever has left the Church is no longer a son of God through the Gift of chrismation, but a son of Satan, for having broken off with his spiritual mother and followed his own mind and got lost.

God help you all. With that, I will end and I pray for all of you to have fear of God and never forget to pray – and also please pray for us sinners. Amen.

Source: http://valahia.wordpress.com/2009/11/17/the-soul%E2%80%99s-journey-after-death/

A Homily on Life After Death

St. John Maximovitch 1896-1966

Limitless and without consolation would have been our sorrow for close ones who are dying, if the Lord had not given us eternal life. Our life would be pointless if it ended with death. What benefit would there then be from virtue and good deed? Then they would be correct who say: “Let us eat and drink, for tomorrow we die!” But man was created for immortality, and by His resurrection Christ opened the gates of the Heavenly Kingdom, of eternal blessedness for those who have believed in Him and have lived righteously. Our earthly life is a preparation for the future life, and this preparation ends with our death. “It is appointed unto man once to die, but after this the judgment” (Heb 9:27). Then a man leaves all his earthly cares; the body disintegrates, in order to rise anew at the General Resurrection. Often this spiritual vision begins in the dying even before death, and while still seeing those around them and even speaking with them, they see what others do not see.

But when it leaves the body, the soul finds itself among other spirits, good and bad. Usually it inclines toward those which are more akin to it in spirit, and if while in the body it was under the influence of certain ones, it will remain in dependence upon them when it leaves the body, however unpleasant they may turn out to be upon encountering them.

For the course of two days the soul enjoys relative freedom and can visit places on earth which were dear to it, but on the third day it moves into other spheres. At this time (the third day), it passes through legions of evil spirits which obstruct its path and accuse it of various sins, to which they themselves had tempted it. According to various revelations there are twenty such obstacles, the so-called “toll-houses,” at each of which one or another form of sin is tested; after passing through one the soul comes upon the next one, and only after successfully passing through all of them can the soul continue its path without being immediately cast into gehenna. How terrible these demons and their toll-houses are may be seen in the fact that Mother of God herself, when informed by the Archangel Gabriel of her approaching death, answering her prayer, the Lord Jesus Christ Himself appeared from heaven to receive the soul of His Most Pure Mother and conduct it to heaven. Terrible indeed is the third day for the soul of the departed, and for this reason it especially needs prayers then for itself.

Then, having successfully passed through the toll-houses and bowed down before God, the soul for the course of 37 more days visits the heavenly habitations and the abysses of hell, not knowing yet where it will remain, and only on the fortieth day is its place appointed until the resurrection of the dead. Some souls find themselves (after the forty days) in a condition of foretasting eternal joy and blessedness, and others in fear of the eternal torments which will come in full after the Last Judgment. Until then changes are possible in the condition of souls, especially through offering for them the Bloodless Sacrifice (commemoration at the Liturgy), and likewise by other prayers.

How important commemoration at the Liturgy is may be seen in the following occurrence: Before the uncovering of the relics of St. Theodosius of Chernigov (1896), the priest-monk (the renowned Starets Alexis of Goloseyevsky Hermitage, of the Kiev-Caves Lavra, who died in 1916) who was conducting the re-vesting of the relics, becoming weary while sitting by the relics, dozed off and saw before him the Saint, who told him: “I thank you for laboring with me. I beg you also, when you will serve the Liturgy, to commemorate my parents” — and he gave their names (Priest Nikita and Maria). “How can you, O Saint, ask my prayers, when you yourself stand at the heavenly Throne and grant to people God’s mercy?” the priest-monk asked. “Yes, that is true,” replied St. Theodosius, “but the offering at the Liturgy is more powerful than my prayer.”

Therefore, panikhidas and prayer at home for the dead are beneficial to them, as are good deeds done in their memory, such as alms or contributions to the church. But especially beneficial for them is commemoration at the Divine Liturgy. There have been many appearances of the dead and other occurrences which confirm how beneficial is the commemoration of the dead. Many who died in repentance, but who were unable to manifest this while they were alive, have been freed from tortures and have obtained repose. In the Church prayers are ever offered for the repose of the dead, and on the day of the Descent of the Holy Spirit, in the kneeling prayers at vespers, there is even a special petition “for those in hell.”

Every one of us who desires to manifest his love for the dead and give them real help, can do this best of all through prayer for them, and particularly by commemorating them at the Liturgy, when the particles which are cut out for the living and the dead are let fall into the Blood of the Lord with the words: “Wash away, O Lord, the sins of those here commemorated by Thy Precious Blood and by the prayers of Thy saints.” We can do nothing better or greater for the dead than to pray for them, offering commemoration for them at the Liturgy. Of this they are always in need, and especially during those forty days when the soul of the deceased is proceeding on its path to the eternal habitations.

The body feels nothing then: it does not see its close ones who have assembled, does not smell the fragrance of the flowers, does not hear the funeral orations. But the soul senses the prayers offered for it and is grateful to those who make them and is spiritually close to them.

O relatives and close ones of the dead! Do for them what is needful for them and within your power. Use your money not for outward adornment of the coffin and grave, but in order to help those in need, in memory of your close ones who have died, for churches, where prayers for them are offered. Show mercy to the dead, take care of their souls. Before us all stands the same path, and how we shall then wish that we would be remembered in prayer! Let us therefore be ourselves merciful to the dead.

As soon as someone has reposed, immediately call or inform a priest, so he can read the Prayers appointed to be read over all Orthodox Christians after death. Try, if it be possible, to have the funeral in Church and to have the Psalter read over the deceased until the funeral. The funeral need not be performed elaborately, but most definitely it should be complete, without abbreviations; think at this time not of yourself and your convenience. Each word of prayer for he reposed ismlike a drop of water to a thirsty man. Most definitely arrange at once for the serving of the forty-day memorial, that is, daily commemoration at the Liturgy for the course of forty days.  Usually, in churches where there are daily services, the deceased whose funerals have been served there are commemorated for forty days and longer. But if the funeral is in a church where there are no daily services, the relatives should take care to order the forty-day memorial wherever there are daily services. It is likewise good to send contributions for commemoration to monasteries, as well as to Jerusalem, where there is constant prayer at the holy places. but the forty-day memorial must be begun immdiately after death, when the soul is especially in need of help in prayer, and therefore one should begin commemoration in the nearest place where there are daily services.

Let us take care for those who have departed into the other world before us, in order to do for them all that we can, remembering that “Blessed are the merciful, for they shall obtain mercy.” (Life After Death, A Homily)

Ante-Nicenes on the Soul After Death

Tertullian ca. 160-220

[I]ndeed, many times it happens that the soul in its actual separation is more powerfully agitated with a more anxious gaze, and a quickened loquacity; while from the loftier and freer position in which it is now placed, it enunciates, by means of its last remnant still lingering in the flesh, what it sees, what it hears, and what it is beginning to know. In Platonic phrase, indeed, the body is a prison, but in the apostle’s it is the temple of God, because it is in Christ. Still, (as must be admitted,) by reason of its enclosure it obstructs and obscures the soul, and sullies it by the concretion of the flesh; whence it happens that the light which illumines objects comes in upon the soul in a more confused manner, as if through a window of horn. Undoubtedly, when the soul, by the power of death, is released from its concretion with the flesh, it is by the very release cleansed and purified: it is, moreover, certain that it escapes from the veil of the flesh into open space, to its clear, and pure, and intrinsic light; and then finds itself enjoying its enfranchisement from matter, and by virtue of its liberty it recovers its divinity, as one who awakes out of sleep passes from images to verities. Then it tells out what it sees; then it exults or it fears, according as it finds what lodging is prepared for it, as soon as it sees the very angel’s face, that arraigner of souls, the Mercury of the poets. (A Treatise on the Soul 53)

St. Hippolytus of Rome ca. 170-235
 
And when those who are conducted by the angels appointed unto the souls have passed through this gate, they do not proceed on one and the same way; but the righteous, being conducted in the light toward the right, and being hymned by the angels stationed at the place, are brought to a locality full of light. And there the righteous from the beginning dwell, not ruled by necessity, but enjoying always the contemplation of the blessings which are in their view, and delighting themselves with the expectation of others ever new, and deeming those ever better than these. And that place brings no toils to them. There, there is neither fierce heat, nor cold, nor thorn; but the face of the fathers and the righteous is seen to be always smiling, as they wait for the rest and eternal revival in heaven which succeed this location. And we call it by the name Abraham’s bosom. But the unrighteous are dragged toward the left by angels who are ministers of punishment, and they go of their own accord no longer, but are dragged by force as prisoners. And the angels appointed over them send them along, reproaching them and threatening them with an eye of terror, forcing them down into the lower parts. And when they are brought there, those appointed to that service drag them on to the confines or hell. And those who are so near hear incessantly the agitation, and feel the hot smoke. And when that vision is so near, as they see the terrible and excessively glowing spectacle of the fire, they shudder in horror at the expectation of the future judgment, (as if they were) already feeling the power of their punishment. And again, where they see the place of the fathers and the righteous, they are also punished there. For a deep and vast abyss is set there in the midst, so that neither can any of the righteous in sympathy think to pass it, nor any of the unrighteous dare to cross it. (Against Plato, On the Cause of the Universe)
 
Origen of Alexandria ca. 185-254
 
Who could follow the soul of a martyr as it passes beyond all the powers of the air and makes its way toward the altar of heaven? Blessed is that soul which, by the crimson of its blood poured out in martyrdom, puts to rout the ranks of the demons of the air advancing toward it. Blessed is he of whom the angels shall sing the prophetic words as he enters into heaven: “Who is this that comes up from Bosra?”(Hom. in Judic., 7.2. excerpted from “The Angels and Their Mission” by Jean Danielou pg. 115)

On The Importance of Godly Upbringing

St. Gregory the Dialogist ca. 540-604

Neither must that be forgotten, which the servant of God before mentioned, called Probus, used to tell of a little sister which he had, called Musa: for he said that one night our blessed Lady appeared unto her in vision, shewing her sundry young maids of her own years, clothed all in white: whose company she much desiring, but yet not presuming to go amongst them, the Blessed Virgin asked her whether she had any mind to remain with them, and to live in her service: to whom she answered that willingly she would. Then our blessed Lady gave her in charge, not to behave herself lightly, nor to live any more like a girl, to abstain also from laughing and pastime, telling her that after thirty days she should, amongst those virgins which she then saw, be admitted to her service. After this vision, the young maid forsook all her former behaviour: and with great gravity reformed the levity of her childish years: which thing her parents perceiving, and demanding from whence that change proceeded, she told them what the blessed Mother of God had given her in commandment, and upon what day she was to go unto her service. Five and twenty days after, she fell sick of an ague; and upon the thirtieth day, when the hour of her departure was come, she’ beheld our blessed Lady, accompanied with those virgins which before in vision she saw to come unto her, and being called to come away, she answered with her eyes modestly cast downward, and very distinctly spake in this manner: “Behold, blessed Lady, I come, behold, blessed Lady, I come”: in speaking of which words she gave up the ghost, and her soul departed her virgin’s body, to dwell for ever with the holy virgins in heaven.

PETER. Seeing mankind is subject to many and innumerable vices, I think that the greatest part of heaven is replenished with little children and infants.

GREGORY. Although we ought not to doubt, but believe that all infants which be baptized, and die in their infancy, go to heaven; yet no point of our belief it is, that all little ones which can speak do come unto that holy place: because some little children are kept from heaven by their parents, which bring them up wickedly and in lewd life. For a certain man in this city, well known to all, some three years since had a child, as I think five years old, which upon too much carnal affection he brought up very carelessly: in such sort that the little one (a lamentable case to speak of) so soon as anything went contrary to his mind, straightways used to blaspheme the name of God.

This child, in that great mortality which happened three years since, fell sick, and came to the point of death: and his father holding him at that time in his arms, the child (as they say, which were then present) beheld with trembling eyes certain wicked spirits coming towards him: at which sight he began to cry out in this manner: “Keep them away, father, keep them away”: and crying so out, he turned away his face, and would have hid himself in his father’s bosom: who demanding why he was so afraid, and what he saw: “O father,” quoth he, “there be blackamoors come to carry me away “: after which words straightways he blasphemed God, and so gave up the ghost. For to the end God might make it known to the world for what sin he was delivered to such terrible executioners, he permitted him at his very death to iterate that sin, for which his father, whiles he lived, would not correct him: so that he which through God’s patience had long lived a blasphemer, did at length, by his just judgment, blaspheming end his life, that the father might both know his own sin, and also how, by neglecting the soul of his little son, he nourished and brought up not a little sinner for hell fire. But now to surcease from further speech of this sad and melancholy matter, let us prosecute, as we have begun, our former joyful narration. (Dialogues Bk. IV:17-18)

The Mystery of Paradise and Hell

Fr. George Metallinos

The mystery of paradise-hell is also experienced in the life of the Church in the world. During the holy mysteries/sacraments, there is a participation of the faithful in divine grace, so that grace may be activated in our lives, by our course towards Christ. Especially during the Holy Eucharist, the uncreated (Holy Communion) becomes either paradise or hell within us, depending on our condition. Primarily, our participation in Holy Communion is a participation in either paradise or hell, in our own time and place. That is why we beseech God, prior to receiving Holy Communion, to render the Precious Gifts “not as judgment or condemnation” within us, “for the healing of soul and body,” not as “condemnation. ”

This is why participation in Holy Communion is linked to the overall spiritual course of life of the faithful. When we approach Holy Communion uncleansed and unrepentant, we are condemned (burnt). Holy Communion inside us becomes the “inferno” and “spiritual death” (see 1Cor.11:30, etc.). Not because it is transformed into those things of course, but because our own uncleanliness cannot accept Holy Communion as “paradise.” Given that Holy Communion is called “the medicin of immortality” (Saint Ignatius the God-bearer, 2nd century), the same thing exactly occurs as with any medication. If our organism does not have the prerequisites to absorb the medication, then the medication will produce side-effects and can kill instead of heal. It is not the medication that is responsible, but the condition of our organism. It must be stressed, that if we do not accept Christianity as a therapeutic process, and its holy mysteries/sacraments as spiritual medication, then we are led to a “religionisation” of Christianity; in other words, we “idolatrize” it. And unfortunately, this is a frequent occurrence when we perceive Christianity as a “religion.”

Besides, this lifetime is evaluated in the light of the twin criterion of paradise-hell. “Seek first for the kingdom of God and His righteousness,” Christ teaches us (Mt.6:33). Saint Basil the Great says in To The Youth (ch.3) “Everything we do is in preparation of another life.” Our life must be a continuous preparation for our participation in paradise – our communion with the Uncreated (Jn.17:3). Everything begins from this lifetime. That is why Apostle Paul says: “Behold, now is the opportune time. Behold, now is the day of redemption.” (2Cor.6:2) Every moment of our lives is of redemptive importance. Either we gain eternity, the eternal community with God, or we lose it. This is why oriental religions and cults that preach reincarnations are injuring mankind: they are virtually transferring the problem to other, (nonexistent of course) lifetimes.

The thing is, however, that only one life is available to each of us, whether we are saved or condemned. This is why Basil the Great continues: “We must proclaim that those things therefore that lead us towards that life should be cherished and pursued with all our strength; and those that do not lead us to that destination, we should disregard, as something of no value.” Such are the criteria of the Christian life. A Christian continuously chooses whatever favours his salvation. We gain paradise or lose it and end up in hell, already during our lifetime. That is why John the Evangelist says: “For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God (Jn3:17-18).

Consequently, the work of the Church is not to “send” people to paradise or to hell, but to prepare them for the final judgment. The work of the clergy is therapeutic and not moralistic or character-shaping, in the temporal sense of the word. The purpose of the theraphy offered by the Church is not to create “useful” citizens and essentially “usable” ones, but citizens of the celestial (uncreated) kingdom. Such citizens are the Confessors and the Martyrs and the true faithful, the saints…

However, this is also the way that our mission is directed: What are we inviting people to? To the Church as a [spiritual] hospital/therapy Centre, or just an ideology that is labelled “Christian”? More often than not, we strive to secure a place in “paradise”, instead of striving to be healed. That is why we focus on the rites and not on therapy. This of course does not signify a devaluing of worship. But, without ascesis (spiritual exercise, ascetic lifestyle, acts of therapy), worship cannot sanctify us. The grace that pours forth from it remains inert inside us. Orthodoxy doesn’t make any promises to send mankind to any sort of paradise or hell; but it does have the power — as evidenced by the incorruptible and miracle-working relics of our saints (incorruptibility=theosis) — to prepare man, so that he may forever look upon the Uncreated Grace and the Kingdom of Christ as Paradise, and not as Hell. (Paradise and Hell According to the Orthodox Tradition)

Source: http://www.stgeorgegreenville.org/OurFaith/Articles/Paradise&Hell%20-Mellitos.pdf

For various sources on Orthodox Eschatology:

http://www.stgeorgegreenville.org/OurFaith/Foundation%20of%20Faith/Eschatology.html

N.A. Motovilov’s Unfortunate Illness

Nikolas Alexandrovitch Motovilov, “Seraphim’s servant” as he liked to call himself, had been granted a miraculous healing and the further privilege of seeing with his own eyes St. Seraphim’s illumination by the light of Tabor or, in other words, by the grace of the Holy Spirit. Being a fervent and sincere man, he wanted to perpetuate Father Seraphim’s memory. So he decided to visit Kursk (the saint’s birth-place) personally in order to collect information about his childhood and youth; he also wanted to visit the Kiev-Florovsky Monastery. The journey had very sad consequences for Nikolas Alexandrovitch. Through the permissive will of God, the enemy inflicted upon him an illness in revenge for his literary labours; for his writings served to enhance the fame of one of God’s Saints — Father Seraphim — to a very considerable extent.

Certain circumstances which preceded N.A. Motovilov’s illness throw light on its origin. Once during a talk with St. Seraphim the question somehow arose as to the reality of diabolic assaults on men. Motovilov who had had a worldly upbringing did not fail, of course, to doubt the existence of the evil power. Then the saint told him of his terrible fight with the devils for one thousand days and nights, and by the power of his word, by the authority of his holiness which excluded all possibility of even the shadow of a lie or exaggeration, he convinced Motovilov of the existence of devils, not as phantoms or figments of the imagination, but as a stark and bitter reality. The impetuous Motovilov was so stirred by the elder’s talk that he cried from the depths of his soul:

“Father, how I should like to have a bout with the devils!”

Father Seraphim, in alarm, cut him short:

“What on earth are you talking about, your Godliness! You don’t know what you are saying. If you knew that the least of them can turn the world upside down with it’s claw, you would never challenge them to a fight.”

“But Father, have the devils really got claws?”

“Ah, your Godliness, whatever do they teach you at the university? Don’t you know that the devils have no claws? They have been represented with hoofs, horns and tails becuase it is impossible for the human imagination to conceive of anything more hideous. And they really are hideous, for their conscious desertion of God and their voluntary resistance to divine grace made them, who before the Fall, were angels of light, angels of such darkness and abomination that they cannot be portrayed in any human likeness. Still some likeness is necessary; that is why they are represented as black and ugly. But having been created with the powers and properties of angels, they possess such indomitable might against man and everything earthly that, as I told you already, the least of them can turn the world upside down with its nail. Only the divine grace of the Holy Spirit which has been given to us Orthodox Christians as a free gift through the merits of the God-Man, our Lord Jesus Christ –  only this frustrates all the wiles and artifices of the enemy.”

An uncanny feeling crept over Motovilov. While he was still under the saint’s protection he could defy Satan’s malice. But, by the permissive will of God, his reckless challenge did not remain unanswered. It was accepted.

When Motovilov went to Kursk afer Father Seraphim’s death, he did not get much information about the childhood and youth of the saint. Of the near relatives who had known Father Seraphim as a child, some were dead, while others had forgotten the facts. Even the house where the saint was born and brought up was destroyed, and new buildings had sprung up in its place. However, one old man was found who was a contemporary of Father Seraphim, and who supplied Motovilov with the facts which have been included in all the editions of the saint’s life. The actual journey to Kursk and his stay there were without mishap. The storm broke out on his way back to Voronezh.

Motovilov was obliged to spend a night at one of the post-stations on the road from Kursk. As he was quite alone in the room for travelers, he took his manuscripts out of his suitcase and began to sort them out by the dim light of a single candle which scarcely lit up the spacious room. One of the first records he discovered contained a description of the cure of possessed lady of noble parentage called Eropkin at the Shrine of St. Metrophan of Voronezh.

“I wondered,” writes Motovilov, “how it could happen that an Orthodox Christian who partook of the most pure and life-giving Mysteries of the Lord could suddenly be possessed by a devil, and morever, for such a long period as over thirty years. And I thought Nonsense! It is impossible! I should like to see how the devil would dare to make his abode in me, especially  when I frequently have recourse to the Sacrament of Holy Communion.”

At that very moment he was surrounded by a horrible, cold, evil-smelling cloud which began to makes its way into his mouth, while he made convulsive efforts to keep it tightly shut.

The unhappy Motovilov struggled desperately, trying to protect himself from the stench and icy cold cloud of the cloud which was gradually creeping into him. In spite of all his efforts it got into him completely.

His hands became exactly as if they were paralyzed, and he could not make the Sign of the Cross; his mind became frozen with terror and he could not remember the saving name of Jesus. Something terrible and repulsive had happened, and Nikolas Alexandrovitch experienced a time of dreadful torture. A manuscript in his own handwriting gives us the following description of the torments he experienced:

“The Lord granted me to experience in my own body, and not in a dream or apparition, the three torments of hell. The first was that of the fire which gives no light and which can be extinguished only by the grace of the Most Holy Spirit. This agony lasted for three days. I felt myself burning, yet I was not consumed. Ten or eleven times a day they had to scrape off the hellish soot which covered my whole body and was visible to all. This torture ceased only after Confession and Holy Communion, through the prayers of Archbishop Anthony of Voronezh who ordered litanies to be said for the suffering servant of God Nikolas in the forty-seven churches and monasteries of his diocese.

Then I was tormented for two days by the unbearable cold of Tartarus, so that fire could neither burn nor warm me. According to the wish of His Grace, Archbishop Anthony of Voronezh, I held my hand over a candle for about half an hour, and though it was thickly coated with soot, it did not get warm in the least. I described this experiment on a whole sheet of paper and signed it by stamping it with my sooty hand. Both these torments were visible to all; yet with the help of Holy Communion I could partake of food, drink and sleep to some extent.

But the third torment of Gehenna, though it was still shorter by half a day, for it lasted only a day and a half (possibly a little more), caused me the greatest terror and suffering as it was something indescribable and incomprehensible. It is a wonder that I remained alive! This torment also disappeared after Confession and Holy Communion. This time Archbishop Anthony himself administered the Holy Sacrament to me with his own hands. This torment was the undying worm of Gehenna. The worm in this case was visible only to Archbishop Anthony and myself. But my whole body was riddled with this pernicious worm which crawled through the whole of me and in an indescribably frightful manner gnawed at my vitals. Though it crawled out through my nose, mouth and ears, yet it went back in again. However, God gave me some power of it, and  I could take it into my hands and stretch it like rubber.

I feel myself compelled to make this declaration, for God did not grant me this vision for nothing. Let no one think that I dare take the Lord’s name in vain. No! On the day of the Lord’s awful judgment, He Himself — my God, my Helper and my Protector — will testify that I did not lie against Him, my Lord, and against the operation of His Divine Providence which was accomplished in me.”

Soon after this terrible test which is beyond the experience of ordinary men, Motovilov had a vision of his patron St. Seraphim who had comforted the sufferer with the promise that he would be cured at the exposition of the relics of St. Tikhon of Zadonsk and that until that time the devil residing in him would not torment him so cruelly.

The expostiton of the relics of St. Tikhon actually took place thirty years later, and Motovilov lived to see it and was in fact cured according to his great faith.

On the day of the exposition of the relics of St. Tikhon of Zadonsk (1865), Motovilov was standing in the sanctuary praying and weeping bitterly because the Lord had not granted him a cure for which his tortured soul was waiting according to the promise of St. Seraphim of Sarov. During the Song of the Cherubim, he glanced at the bishop’s throne in the apse and saw St. Tikhon there. The holy prelate blessed the weeping Motovilov and vanished from sight. Motovilov was healed instantly. (St. Seraphim of Sarov: A Spiritual Biography by Archimandrite Lazarus Moore. Chapter IX: Are the Torments of Hell a Reality? pp. 209-215)

On the Benefit of Prayers for the Dead

St. Seraphim of Sarov 1759-1833

Two nuns, who had both been abbesses, died. The Lord revealed to me how their souls had been subjected to the aerial tests, how they had been tried and then condemned. For three days and nights I prayed, wretched as I am, entreating the Mother of God for them, and the Lord in His goodness pardoned them through the prayers of the Mother of God; they passed all the aerial tests and received forgiveness through God’s mercy. (St. Seraphim of Sarov: A Spiritual Biography by Archimandrite Lazarus Moore. Chapter XV “Amazing Wonderworker” pg. 396)

 

On the Death of the Saints

Wis 3:1 But the souls of the just are in the hand of God, and the torment of death shall not touch them.

Abba Sisoes ca. 4th-5th cent.

It was said of Abba Sisoes that when he was at the point of death, while the Fathers were sitting beside him, his face shone like the sun. He said to them, ‘Look, Abba Anthony is coming.’ A little later he said, ‘Look, the choir of prophets is coming.’ Again his countenance shone with brightness and he said, ‘Look, the choir of apostles is coming.’ His countenance increased in brightness and lo, he spoke with someone. Then the old men ask him, ‘With whom are you speaking, Father?’ He said, ‘Look, the angels are coming to fetch me, and I am begging them to let me do a little penance.’ The old man said to him, ‘You have no need to do penance, Father.’ But the old man said to him, ‘Truly, I do not think I have even made a beginning yet.’ Now they all knew that he was perfect. Once more his countenance suddenly became like the sun and they were all filled with fear. He said to them, ‘Look, the Lord is coming and He’s saying, “Bring me the vessel from the desert.”’ Then there was as a flash of lightning and all the house was filled with a sweet odour. (The Sayings of the Desert Fathers: Sisoes, Saying 14)

St.Gregory the Dialogist ca. 540-604

Neither must I forget that which the reverent Abbot Stephen (who not long since died in this city, and whom you knew very well) told me to have happened in the same province of Nursia. For he said that a Priest dwelt in that country, who in the fear of God governed the church committed to his charge: and although, after he had taken orders, he did still love his old wife as his sister, yet did he avoid her as his enemy: and never would he permit her to come near him upon any occasion, abstaining wholly from all intercourse of familiarity. For this is a thing proper to holy men, oftentimes to deprive themselves of those things which be lawful, to the end they may remain the more free from such as be unlawful: and therefore this man, not to fall into any sin, utterly refused all necessary and requisite service at her hands.

When this reverent man had long lived in this world, the fortieth year after he was made priest, by a great and vehement ague [he] was brought to the last cast: his old wife, beholding him so far spent, and to lie as though he had been dead, put her head near unto him, to see whether he did breathe or no: which he perceiving, having yet a little life left, enforced himself to speak as well as he could, and in great fervour of spirit brake out into these words: “Get thee away, woman: a little fire is yet left, away with the straw.” After she was gone, his strength somewhat increasing, he began with great joy to cry out: “Welcome, my Lords, welcome, my Lords: why have you vouchsafed to visit me, your unworthy servant? I come, I come: I thank you, I thank you”: and when he did often repeat these and the like words, his friends that were present asked him to whom he spake, to whom with a kind of admiration he answered: “What? do you not here behold the holy Apostles? Do you not see the chief of them, St. Peter and St. Paul?” And so, turning himself again towards them, he said: “Behold I come, behold I come”: and in speaking those words, he gave up his happy ghost. And that he did indeed verily behold the holy Apostles, he testified by that his departure with them. And thus it doth often fall out, by the sweet providence of God, that good men at their death do behold his Saints going before them, and leading as it were the way, to the end they should not be afraid at the pangs thereof; and that whiles their souls do see the Saints in heaven, they may be discharged from the prison of this body, without all fear and grief. (Dialogues Bk. IV.11)

The Power of Love and Faith in the Soul

St. John of Karpathos ca. 7th cent.

When the soul leaves the body, the enemy advances to attack it fiercely reviling it and accusing it of its sins in a harsh and terrifying manner. But if a soul enjoys the love of God and has faith in Him, even though in the past it has often been wounded by sin, it is not frightened by the enemy’s attacks and threats. Strenghtened by the Lord, winged by joy, filled with courage by the holy angels that guide it, encircled and protected by the light of faith, it answers the malicious devil with great boldness: ‘Enemy of God, fugitive from heaven, wicked slave, what have I to do with you? You have no authority over me; Christ the Son of God has authority over me and all things. Against Him have I sinned, before Him shall I stand on trial, having His precious Cross as a sure pledge of His saving love towards me. Flee far from me destroyer! You have nothing to do with the servants of Christ.’ When the soul says all this fearlessly, the devil turns his back, howling aloud and unable to withstand the name of Christ. Then the soul swoops down on the devil from above, attacking him like a hawk attacking a crow. After this it is brought rejoicing by the holy angels to the place appointed for it in accordance with its inward state. (Philokalia Vol I, pg. 304: Texts for the Monks of India 25)

The Power of Repentance

St. John Moschos ca. 550-619

One of the fathers said that in Thessalonica there was a monastery of virgins. One of them was coerced by the operation of the evil one into going out of the monastery. She went and fell into porneia by the machinations of the demon who scoffed at her until she left the monastery. Once she had fallen, she remained some time in sin then finally, undergoing a change of heart by the cooperation of God the good, she came to repentance. Re-entering her community in order to repent, she fell before the gateway of the monastery — and she died. Her death was revealed to one of the holy bishops. He saw holy angels coming to receive her soul and demons in attendance; he witnessed a dialogue taking place between them. The angels were saying: ‘She came in repentance’, but the demons said: ‘She served us so long a time she is ours’. Their altercation lasted some time and then the demons, those who obstruct the good, said: ‘She did not get as far as entering the monastery; how can you say she repented?” In answer to this the holy angles said: ‘Insofar as God saw her intention tending in that direction, He accepted her repentance. And she was a mistress of repentance by virtue of the goal she set for herself: the Lord the and Master of all.’ Put to shame by these words, the demons withdrew. (The Spiritual Meadow: Supplementary Tales. Cistercian Publications trans. by John Wortley, pg. 200)

Fr. Seraphim Rose on Eternal Perspective

Blessed Fr. Seraphim Rose (1934 – 1982)

Our Christianity is a religion which tells us about what we are going to be doing in eternal life, that is, to prepare us for something eternal, not of this world. If we think only about this world, our horizon is very limited, and we don’t know what’s after death, where we came from, where w’re going, what’s the purpose of life. When we talk about the beginning of things, or the end of things, we find out what our whole life is about. Not of This World, p.823

St. Hesychios on Watchfulness

St. Hesychios the Priest ca. 8th-9th cent.?

Just as a man blind from birth does not see the sun’s light, so one who fails to pursue watchfulness does not see the radiance of divine grace. He cannot free himself from evil thoughts, words and actions, and because of these thoughts and actions he will not be able to freely pass the lords of hell when he dies. (Philokalia Vol. 1, pg. 163: On Watchfulness and Holiness 4)

The Incredible Vision of St. Fursey

Bede the Venerable ca. 673-735
 
Whilst Sigebert still governed the kingdom, there came out of Ireland a holy man called Fursey renowned both for his words and actions, and remarkable for singular virtues, being desirous to live a stranger for our Lord, wherever an opportunity should offer. On coming into the province of the East Saxons, he was honorably received by the aforesaid king, and performing his usual employment of preaching the Gospel, by the example of his virtue and the efficacy of his discourse, converted many unbelievers to Christ, and confirmed in his faith and love those that already believed.
 
In short, he built himself the monastery, wherein he might with more freedom indulge his heavenly studies. There, falling sick, as the book about his life informs us, he fell into a trance, and quitting his body from the evening till the cock crew, he was found worthy to behold the choirs of angels, and to hear the praises which are sung in heaven. He was wont to declare, that among other things he distinctly heard this: “The saints shall advance from one virtue to another.” And again, “The God of gods shall be seen in Sion.” Being restored to his body at that time, and again taken from it three days after, he not only saw the greater joys of the blessed, but also extraordinary combats of evil spirits, who by frequent accusations wickedly endeavored to obstruct his journey to heaven; but the angels protecting him, all their endeavors were in vain. Concerning which particulars, if any one desires to be more fully informed, that is, with what subtle fraud the devils represented both his actions and superfluous words, and even his thoughts, as if they had been written down in a book; and what pleasing or disagreeable things he was informed of by the angels and saints, or just men who appeared to him among the angels; let him read the little book of his life which I have mentioned, and I believe he will thereby reap much spiritual profit.

But there is one thing among the rest, which we have thought may be beneficial to many if inserted in this history. When he had been lifted up on high, he was ordered by the angels that conducted him to look back upon the world. Upon which, casting his eyes downward, he saw, as it were, a dark and obscure valley underneath him. He also saw four fires in the air, not far distant from each other. Then asking the angels, what fires those were? he was told, they were the fires which would kindle and consume the world. One of them was of falsehood, when we do not fulfil that which we promised in baptism, to renounce the Devil and all his works. The next of covetousness, when we prefer the riches of the world to the love of heavenly things. The third of discord, when we make no difficulty to offend the minds of out neighbors even in needless things. The fourth of iniquity, when we look upon it as no crime to rob and to defraud the weak. These fires, increasing by degrees, extended so as to meet one another, and being joined, became an immense flame. When it drew near, fearing for himself, he said to the angel, “Lord, behold the fire draws near me.” The angel answered, “That which you did not kindle shall not burn you; for though this appears to be a terrible and great fire, yet it tries every man according to the merits of his works; for every man’s concupiscence shall burn in the fire; for as every one burns in the body through unlawful pleasure, so when discharged of the body, he shall burn in the punishment which he has deserved.”

Then he saw one of the three angels, who had been his conductors throughout both visions, go before and divide the flame of fire, whilst the other two, flying about on both sides, defended him from the danger of that fire. He also saw devils flying through the fire, raising conflagrations of wars against the just. Then followed accusations of the wicked spirits against him, the defense of the good angels in his favor, and a more extended view of the heavenly troops; as also of holy men of his own nation, who, as he had long since been informed, had been deservedly advanced to the degree of priesthood, from whom he heard many things that might be very salutary to himself, or to all others that would listen to them. When they had ended their discourse, and returned to heaven with the angelic spirits, the three angels remained with the blessed Fursey, of whom we have spoken before, and who were to bring him back to his body. And when they approached the aforesaid immense fire, the angel divided the flame, as he had done before; but when the man of God came to the passage so opened amidst the flames, the unclean spirits, laying hold of one of those whom they tormented in the fire, threw him at him, and, touching his shoulder and jaw, burned them. He knew the man, and called to mind that he had received his garment when he died; and the angel, immediately laying hold, threw him back into the fire, and the malignant enemy said, “Do not reject him whom you before received; for as you accepted the goods of him who was a sinner, so you must partake of his punishment.” The angel replying, said, “He did not receive the same through avarice, but in order to save his soul.” The fire ceased, and the angel, turning to him, added, “That which you kindled burned in you; for had you not received the money of this person that died in his sins, his punishment would not burn in you.” And proceeding in his discourse, he gave him wholesome advice for what ought to be done towards the salvation of such as repented.

Being afterwards restored to his body, throughout the whole course of his life he bore the mark of the fire which he had felt in his soul, visible to all men on his shoulder and jaw; and the flesh publicly showed, in a wonderful manner, what the soul had suffered in private. He always took care, as he had done before, to persuade all men to the practice of virtue, as well by his example, as by preaching. But as for the matter of his visions, he would only relate them to those who, from holy zeal and desire of reformation, wished to learn the same. An ancient brother of our monastery is still living, who is wont to declare that a very sincere and religious man told him, that he had seen Fursey himself in the province of the East Angles, and heard those visions from his mouth; adding, that though it was in most sharp winter weather, and a hard frost, and the man was sitting in a thin garment when he related it, yet he sweated as if it had been in the greatest heat of summer, either through excessive fear, or spiritual consolation. (Ecclesiastical History Bk. 3.19) 

Gaining Love Through Confession

1 Jn 4:18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.

St. Diadochos of Photiki ca. 5th cent.

If we do not confess our involuntary sins as we should, we shall discover an ill-defined fear in ourselves at the hour of our death. We who love the Lord should pray that we should be without fear at that time; for if we are afraid then, we will not be able to freely pass the rulers of the nether-world.  They will have as their advocate to plead against us the fear which our soul experiences because of its own wickedness. But the soul which experiences the love of God, at the hour of its departure, is lifted with the angels of peace above all the hosts of darkness. (Philokalia Vol. 1, pg. 295: On Spiritual Knowledge, 100)

The Wings of Virginity

St. Methodius of Olympus died ca. 311

Now it is not right that the wing of virginity should, by its own nature, be weighed down upon the earth, but that it should soar upwards to heaven, to a pure atmosphere, and to the life which is akin to that of angels. Whence also they, first of all, after their call and departure hence, who have rightly and faithfully contended as virgins for Christ, bear away the prize of victory, being crowned by Him with the flowers of immortality. For, as soon as their souls have left the world, it is said that the angels meet them with much rejoicing, and conduct them to the very pastures already spoken of, to which also they were longing to come, contemplating them in imagination from afar, when, while they were vet dwelling in their bodies, they appeared to them divine. (Banquet of the Ten Virgins 8.2)

The Books Will Be Opened

Rev. 20:12 and I saw the dead, small and great, standing before God, and scrolls were opened, and another scroll was opened, which is that of the life, and the dead were judged out of the things written in the scrolls — according to their works.

Bede the Venerable ca. 673-735

In the reign of Coenred, who succeeded Ethelred, there was a layman in a military employment, no less acceptable to the king for his worldly industry, than displeasing to him for his private neglect of himself. The king often admonished him to confess and amend, and to forsake his wicked courses, before he should lose all time for repentance and amendment by a sudden death. Though frequently warned, he despised the words of salvation, and promised he would do penance at some future time. In the meantime, falling sick he was confined to his bed, and began to feel very severe pains. The king coming to him (for he loved the man), earnestly exhorted him, even then, before death, to repent of his offences. He answered, “He would not then confess his sins, but would do it when he was recovered of his sickness, lest his companions should upbraid him of having done that for fear of death, which he had refused to do in health.” He thought he then spoke very bravely, but it afterwards appeared that he had been miserable deluded by the wiles of the Devil.

The distemper still increasing, when the king came again to visit and instruct him, he cried out with a lamentable voice, “What will you have now? What are ye come for? for you can no longer do me any good.” The king answered, “Do not talk so; behave yourself like a man in his right mind.” “I am not mad,” replied he, “but I have now all the guilt of my wicked conscience before my eyes.” – “What is the meaning of that? ” rejoined the king. “Not long since,” said he, “there came into this room two most beautiful youths, and sat down by me, the one at my head and the other at my feet. One of them produced a very small and most curious book, and gave it me to read; looking into it, I there found all the good actions I had ever done in my life written down, and they were very few and inconsiderable. They took back the book and said nothing to me. Then, on a sudden, appeared an army of wicked and deformed spirits, encompassing this house without, and filling it within. Then he, who, by the blackness of his dismal face, and his sitting above the rest, seemed to be the chief of them, taking out a book horrid to behold, of a prodigious size, and of almost insupportable weight, commanded one of his followers to bring it to me to read. Having read it, I found therein most plainly written in black characters, all the crimes I ever committed, not only in word and deed, but even in the least thought; and he said to those men in white, who sat by me, ‘Why do you sit here, since you most certainly know that this man is ours?’ They answered, ‘You are in the right; take and add him to the number of the damned.’ This said, they immediately vanished, and two most wicked spirits rising, with forks In their hands, one of them struck me on the head, and the other on the foot. These strokes are now with great torture penetrating through my bowels to the inward parts of my body, and as soon as they meet I shall die, and the devils being ready to snatch me away I shall be dragged into hell.”

Thus talked that wretch in despair, and dying soon after, he is now in vain suffering in eternal torments that penance which he refused to suffer during a short time, that he might obtain forgiveness. Of whom it is manifest, that (as the holy Pope Gregory writes of certain persons) he did not see these things for his own sake, since they availed him only for the instruction of others, who, knowing of his death, should be afraid to put off the time of repentance, whilst they have leisure, lest, being prevented by sudden death, they should depart impenitent. His having books laid before him by the good or evil spirits, was done by Divine dispensation, that we may keep in mind that our actions and thoughts are not lost in the wind, but are all kept to be examined by the Supreme Judge, and will in the end be shown us either by friendly or hostile angels. As to the angels first producing a white book, and then the devils a black one; the former a very small one, the latter one very large; it is to be observed, that in his first years he did some good actions, all which he nevertheless obscured by the evil actions of his youth. If, on the contrary, he had taken care in his youth to correct the errors of his more tender years, and to cancel them in God’s sight by doing well, he might have been associated to the number of those of whom the Psalm says, “Blessed are those whose iniquities are forgiven, and whose sins are hid.” This story, as I learned it of the venerable Bishop Pechthelm, I have thought proper to relate in a plain manner, for the salvation of my hearers. (Ecclesiastical History Bk. 5.13)

Interestingly, these “books” in which the unrighteous deeds of man are inscribed are also present in pre-Christian Jewish tradition. Here are two instances from the Book of Enoch (ca. 300-100 b.c.?):

Chap. 81:4 And after that I said: ‘Blessed is the man who dies in righteousness and goodness, Concerning whom there is no book of unrighteousness written, and against whom no day of judgement shall be found.’

Chap. 98: 7-8 And do not think in your spirit nor say in your heart that ye do not know and that ye do not see that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.

St. Scholastica

St. Gregory the Dialogist ca. 540-604

GREGORY. What man is there, Peter, in this world, that is in greater favour with God than St. Paul was: who yet three times desired our Lord to be delivered from the prick of the flesh, and obtained not his petition? Concerning which point also I must needs tell you, how there was one thing which the venerable father Benedict would have done, and yet he could not.

For his sister called Scholastica, dedicated from her infancy to our Lord, used once a year to come and visit her brother. To whom the man of God went not far from the gate, to a place that did belong to the Abbey, there to give her entertainment. And she coming thither on a time according to her custom, her venerable brother with his monks went to meet her, where they spent the whole day in the praises of God and spiritual talk: and when it was almost night they supped together, and as they were yet sitting at the table, talking of devout matters, and darkness came on, the holy Nun his sister entreated him to stay there all night, that they might spend it in discoursing of the joys of heaven. But by no persuasion would he agree unto that, saying that he might not by any means tarry all night out of his Abbey.

At that time, the sky was so clear that no cloud was to be seen. The Nun, receiving this denial of her brother, joining her hands together, laid them upon the table: and so, bowing down her head upon them, she made her prayers to almighty God: and lifting her head from the table, there fell suddenly such a tempest of lightning and thundering, and such abundance of rain, that neither venerable Benedict, nor his monks that were with him, could put their head out of door: for the holy Nun, resting her head upon her hands, poured forth such a flood of tears upon the table, that she drew the clear air to a watery sky, so that after the end of her devotions, that storm of rain followed: and her prayer and the rain did so meet together, that as she lifted up her head from the table, the thunder began, so that in one and the very same instant, she lifted up her head and brought down the rain. The man of God, seeing that he could not by reason of such thunder and lightning and great abundance of rain return back to his Abbey, began to be heavy and to complain of his sister, saying: “God forgive you, what have you done?” to whom she answered: “I desired you to stay, and you would not hear me, I have desired our good Lord, and he hath vouchsafed to grant my petition: wherefore if you can now depart, in God’s name return to your monastery, and leave me here alone.”

But the good father, being not able to go forth, tarried there against his will, where willingly before he would not stay. And so by that means they watched all night, and with spiritual and heavenly talk did mutually comfort one another: and therefore by this we see, as I said before, that he would have had that thing, which yet he could not: for if we respect the venerable man’s mind, no question but he would have had the same fair weather to have continued as it was, when he set forth, but he found that a miracle did prevent his desire, which, by the power of almighty God, a woman’s prayers had wrought. And it is not a thing to be marvelled at, that a woman which of long time had not seen her brother, might do more at that time than he could, seeing, according to the saying of St. John, God is charity and therefore of right she did more which loved more.

PETER. I confess that I am wonderfully pleased with that which you tell me.

GREGORY. The next day the venerable woman returned to her Nunnery, and the man of God to his Abbey: who three days after, standing in his cell, and lifting up his eyes to heaven, beheld the soul of his sister (which was departed from her body), in the likeness of a dove to ascend into heaven: who rejoicing much to see her great glory, with hymns and lauds gave thanks to Almighty God, and did impart the news of this her death to his monks, whom also he sent presently to bring her corpse to his Abbey, to have it buried in that grave which he had provided for himself: by means whereof it fell out that, as their souls were always one in God whiles they lived, so their bodies continued together after their death. (Dialogues Bk. 2.33-34)

St. Macarius on the Soul After Death

St. Macarius the Great ca. 300-391
 
When the soul of a man departs from the body, a certain great mystery is there enacted. If a person is under the guilt of sin, bands of demons and fallen angels approach along with the powers of darkness which capture the soul and drag it as a captive to their place. No one should be suprised by this fact. For if, while a man lived in this life, he was subject to them and was their obedient slave, how much more, when he leaves this world, is he captured and controlled by them? (The Fifty Spiritual Homilies, Homily 22) 
 
Like the tax collectors who sit along the narrow streets and snatch at passers-by and extort from them, so also the demons watch carefully and grab hold of souls. And when they pass out of the body, if they are not completely purified, they are not permitted to go up into the mansions of Heaven there to meet their Master. For they are driven down by the demons of the air. But if, while they still live in the flesh, they shall, because of their hard toil and much struggle, obtain from the Lord on high grace, they, along with those who through virtuous living are at rest, shall go to the Lord, as He promised. “Where I am, there also shall My servant be.” (Jn. 12:26) (ibid., Homily 43)

The Prayer of St. Macrina

St. Macrina the Younger ca. 327-379

Thou, O Lord, hast freed us from the fear of death. Thou hast made the end of this life the beginning to us of true life. Thou for a season restest our bodies in sleep and awakest them again at the last trump. Thou givest our earth, which Thou hast fashioned with Thy hands, to the earth to keep in safety. One day Thou wilt take again what Thou hast given, transfiguring with immortality and grace our mortal and unsightly remains. Thou hast saved us from the curse and from sin, having become both for our sakes. Thou hast broken the heads of the dragon who had seized us with his jaws, in the yawning gulf of disobedience. Thou hast shown us the way of resurrection, having broken the gates of .hell, and brought to nought him who had the power of death—-the devil. Thou hast given a sign to those that fear Thee in the symbol of the Holy Cross, to destroy the adversary and save our life. O God eternal, to Whom I have been attached from my mother’s womb, Whom my soul has loved with all its strength, to Whom I have dedicated both my flesh and my soul from my youth up until now—-do Thou give me an angel of light to conduct me to the place of refreshment, where is the water of rest, in the bosom of the holy Fathers. Thou that didst break the flaming sword and didst restore to Paradise the man that was crucified with Thee and implored Thy mercies, remember me, too, in Thy kingdom; because I, too, was crucified with Thee, having nailed my flesh to the cross for fear of Thee, and of Thy judgments have I been afraid. Let not the terrible chasm separate me from Thy elect. Nor let the Slanderer stand against me in the way; nor let my sin be found before Thy eyes, if in anything I have sinned in word or deed or thought, led astray by the weakness of our nature. O Thou Who hast power on earth to forgive sins, forgive me, that I may be refreshed and may be found before Thee when I put off my body, without defilement on my soul. But may my soul be received into Thy hands spotless and undefiled, as an offering before Thee. (St. Gregory of Nyssa, The Life of St. Macrina)

The Incredible Vision of St. Drythelm

Bede the Venerable ca. 673-735

At this time a memorable miracle, and like to those of former days, was wrought in Britain; for, to the end that the living might be saved from the death of the soul, a certain person, who had been some time dead, rose again to life, and related many remarkable things he had seen; some of which I have thought fit here briefly to take notice of. There was a master of a family in that district of the Northumbrians which is called Cuningham, who led a religious life, as did also all that belonged to him. This man fell sick, and his distemper daily increasing, being brought to extremity, he died in the beginning of the night; but in the morning early, he suddenly came to life again, and sat up, upon which all those that sat about the body weeping, fled away in a great fright, only his wife, who loved him best, though in a great consternation and trembling, remained with him. He, comforting her, said, “Fear not, for I am now truly risen from death, and permitted again to live among men; however, I am not to live hereafter as I was wont, but from henceforward after a very different manner.” Then rising immediately, be repaired to the oratory of the little town, and continuing in prayer till day, immediately divided all his substance into three parts; one whereof he gave to his wife, another to his children, and the third, belonging to himself, he instantly distributed among the poor. Not long after, he repaired to the monastery of Melrose, which is almost enclosed by the winding of the river Tweed, and having been shaven, went into a private dwelling, which the abbot had provided, where he continued till the day of his death, in such extraordinary contrition of mind and body, that though his tongue had been silent, his life declared that he had seen many things either to be dreaded or coveted, which others knew nothing of.

Thus he related what he had seen. “He that led me had a shining countenance and a bright garment, and we went on silently, as I thought, towards the north-east. Walking on, we came to a vale of great breadth and depth, but of infinite length; on the left it appeared full of dreadful flames, the other side was no less horrid for violent hail and cold snow flying in all directions; both places were full of men’s souls, which seemed by turns to be tossed from one side to the other, as it were by a violent storm; for when the wretches could no longer endure the excess of heat, they leaped into the middle of the cutting cold; and finding no rest there, they leaped back again into the middle of the unquenchable flames. Now whereas an innumerable multitude of deformed spirits were thus alternately tormented far and near, as far as could be seen, without any intermission, I began to think that this perhaps might be hell, of whose intolerable flames I had often heard talk. My guide, who went before me, answered to my thought, saying, ‘Do not believe so, for this is not the hell you imagine.’

“When he had conducted me, much frightened with that horrid spectacle, by degrees, to the farther end, on a sudden I saw the place begin to grow dusk and filled with darkness. When I came into it, the darkness, by degrees, grew so thick, that I could see nothing besides it and the shape and garment of him that led me. As we went on through the shades of night, on a sudden there appeared before us frequent globes of black flames, rising as it were out of a great pit, and falling back again into the same. When I had been conducted thither, my leader suddenly vanished, and left me alone in the midst of darkness and this horrid vision, whilst those same globes of fire, without intermission, at one time flew up and at another fell back into the bottom of the abyss; and I observed that all the flames, as they ascended, were full of human souls, which, like sparks flying up with smoke, were sometimes thrown on high, and again, when the vapor of the fire ceased, dropped down into the depth below. Moreover, an insufferable stench came forth with the vapors, and filled all those dark places.

Having stood there a long time in much dread, not knowing what to do, which way to turn, or what end I might expect, on a sudden I heard behind me the noise of a most hideous and wretched lamentation, and at the same time a loud laughing, as of a rude multitude insulting captured enemies. When that noise, growing plainer, came up to me, I observed a gang of evil spirits dragging the howling and lamenting souls of men into the midst of the darkness, whilst they themselves laughed and rejoiced. Among those men, as I could discern, there was one shorn like a clergyman, a layman, and a woman. The evil spirits that dragged them went down into the midst of the burning pit; and as they went down deeper, I could no longer distinguish between the lamentation of the men and the laughing of the devils, yet I still had a confused sound in my ears. In the meantime, some of the dark spirits ascended from that flaming abyss, and running forward, beset me on all sides, and much perplexed me with their glaring eyes and the stinking fire which proceeded from their mouths and nostrils; and threatened to lay hold on me with burning tongs, which they had in their hands, yet they durst not touch me, though they frightened me. Being thus on all sides enclosed with enemies and darkness, and looking about on every side for assistance, there appeared behind me, on the way that I came, as it were, the brightness of a star shining amidst the darkness; which increased by degrees, and came rapidly towards me: when it drew near, all those evil spirits, that sought to carry me away with their tongs, dispersed and fled.

“He, whose approach put them to flight, was the same that led me before; who, then turning towards the right began to lead me, as it were, towards the south-east, and having soon brought me out of the darkness, conducted me into an atmosphere of clear light. While he thus led me in open light, I saw a vast wall before us, the length and height of which, in every direction, seemed to be altogether boundless. I began to wonder why we went to the wall, seeing no door, window, or path through it. When we came to the wall, we were presently, I know not by what means, on the top of it, and within it was a vast and delightful field, so full of fragrant flowers that the odor of its delightful sweetness immediately dispelled the stink of the dark furnace, which had pierced me through and through. So great was the light in this place, that it seemed to exceed the brightness of the day, or the sun in its meridian height. In this field were innumerable assemblies of men in white, and many companies seated together rejoicing. As he led me through the midst of those happy inhabitants, I began to think that this might, perhaps, be the kingdom of heaven, of which I had often heard so much. He answered to my thought, saying, This is not the kingdom of heaven, as you imagine.’

“When we had passed those mansions of blessed souls and gone farther on, I discovered before me a much more beautiful light, and therein heard sweet voices of persons singing, and so wonderful a fragrancy proceeded from the place, that the other which I had before thought most delicious, then seemed to me but very indifferent; even as that extraordinary brightness of the flowery field, compared with this, appeared mean and inconsiderable. When I began to hope we should enter that delightful place, my guide on a sudden stood still; and then turning back, led me back by the way we came.

“When we returned to those joyful mansions of the souls in white, he said to me, ‘Do you know what all these things are which you have seen?’ I answered. I did not; and then he replied, ‘That vale you saw so dreadful for consuming flames and cutting cold, is the place in which the souls of those are tried and punished, who, delaying to confess and amend their crimes, at length have recourse to repentance at the point of death, and so depart this life; but nevertheless because they, even at their death, confessed and repented, they shall all be received into the kingdom of heaven at the day of judgment; but many are relieved before the day of judgment, by the prayers, alms, and fasting, of the living, and more especially by masses. That fiery and stinking pit, which you saw, is the mouth of hell, into which whosoever falls shall never be delivered to all eternity. This flowery place, in which you see these most beautiful young people, so bright and merry, is that into which the souls of those are received who depart the body in good works, but who are not so perfect as to deserve to be immediately admitted into the kingdom of heaven; yet they shall all, at the day of judgment, see Christ, and partake of the joys of his kingdom; For whoever are perfect in thought, word and deed, as soon is they depart the body, immediately enter into the kingdom of heaven; in the neighborhood, whereof that place is, where you heard the sound of sweet singing, with the fragrant odor and bright light. As for you, who are now to return to your body, and live among men again, if you will endeavor nicely to examine your actions, and direct your speech and behavior in righteousness and simplicity, you shall, after death, have a place or residence among these joyful troops of blessed souls; for when I left you for a while, it was to know how you were to be disposed of.’ When he had said this to me, I much abhorred returning to my body, being delighted with the sweetness and beauty of the place I beheld, and with the company of those I saw in it. However, I durst not ask him any questions; but in the meantime, on a sudden, I found myself alive among men.”

Now these and other things which this man of God saw, he would not relate to slothful persons and such as lived negligently; but only to those who, being terrified with the dread of torments, or delighted with the hopes of heavenly joys, would make use of his words to advance in piety. In the neighborhood of his cell lived one Hemgils, a monk, eminent in the priesthood, which he honored by his good works: he is still living, and leading a solitary life in Ireland, supporting his declining age with coarse bread and cold water. He often went to that man, and asking several questions, heard of him all the particulars of what he had seen when separated from his body; by whose relation we also came to the knowledge of those few particulars which we have briefly set down. He also related his visions to King Alfrid, a man most learned in all respects, and was by him so willingly and attentively heard, that at his request he was admitted into the monastery above mentioned, and received the monastic tonsure; and the said king, when he happened to be in those parts, very often went to hear him. At that time the religious and humble abbot and priest, Ethelwald, presided over the monastery, and now with worthy conduct possesses the episcopal see of the church of Lindisfarne.

He had a more private place of residence assigned him in that monastery, where he might apply himself to the service of his Creator in continual prayer. And as that place lay on the bank of the river, he was wont often to go into the same to do penance in his body, and many times to dip quite under the water, and to continue saying psalms or prayers in the same as long as he could endure it, standing still sometimes up to the middle, and sometimes to the neck in water; and when he went out from thence ashore, he never took off his cold and frozen garments till they grew warm and dry on his body. And when in the winter the half-broken pieces of ice were swimming about him, which he had himself broken, to make room to stand or dip himself in the river, those who beheld it would say, “It is wonderful, brother Dritheim (for so he was called), that you are able to endure such violent cold; ” he simply answered, for he was a man of much simplicity and in different wit, “I have seen greater cold.” And when they said, “It is strange that you will endure such austerity;” he replied, “I have seen more austerity.” Thus he continued, through an indefatigable desire of heavenly bliss, to subdue his aged body with daily fasting, till the day of his being called away; and thus he forwarded the salvation of many by his words and example. (Ecclesiastical History Bk. 5.12)

The Vision of Theophanes

St. John Moschos ca. 550-619

There was an elder residing at the Lavra of Calamon on the holy Jordan whose name was Cyriacos. He was a great elder in the sight of God. A brother came to him, a stranger from the land of Dara, named Theophanes, to ask the elder about lewd thoughts. The elder began to encourage him by talking about self-control and purity. Having benefited greatly, the brother said to the elder: ‘Abba, in my country I am in communion with Nestorians, sir; which means I cannot stay with you, even though I would like to.’ When the elder heard the name of Nestorius he became very concerned about the destruction of the brother. He urged and besought him to seperate himself from that noxious heresy and to go to the catholic, apostolic church. He said to him: ‘There is no other way of salvation than rightly to discern and believe that the holy Virgin Mary is in truth the Mother of God.’ The brother said to the elder: ‘But truly, abba, all the sects speak like that sir: that if you are not in communion with us, you are not being saved. I am a simple person and really do not know what to do. Pray to the Lord that by a deed He will show me which is the true faith.’ The elder was delighted to grant the brother this request. He said to him: ‘Stay in my cell and put your trust in God that His goodness will reveal the truth to you’. He left the brother in the cave and went out to the Dead Sea, praying for him. About the ninth hour of the second day, the brother saw a person of awesome appearance standing before him and saying to him: ‘Come and see the truth.’ He took the brother and brought him to a dark and disagreeable place where there was fire — and showed him Nestorius, Theodore, Eutyches, Appollinarius, Evagrios and Didymus, Dioscorus and Severus, Arius and Origen and some others, there in that fire. The apparition said to the brother: ‘This place is prepared for heretics and for those who blaspheme against the Mother of God and for those who follow their teachings. If you find this place to your liking, then stay with the doctrine you now hold. If you have no wish to enter the pains of this chastisement, proceed to the holy catholic church in which the elder teaches. For I tell you that if a man practice every virtue and yet not glorify God correctly, to this place he will come.’ At that saying the brother returned to his senses. When the elder came back, he told him everything that had happened, exactly as he saw it. Then he went and entered into communion with the holy, catholic and apostolic church. He stayed with the elder at Calamon and, having passed several years in his company, he fell asleep in peace. (The Spiritual Meadow, 26.)

The Celestial Gatekeepers

St. Gregory of Nyssa ca. 335-394

The doorkeepers of the [heavenly] kingdom are careful and they do not play games. They see the soul bearing the marks of her banishment…Then the miserable soul, accusing herself severely of her own thoughtlessness, and howling and wailing and lamenting, remains in that sullen place, cast away as if in a corner, while the incessant and inconsolable wailing takes vengeance forever. (Against Those Who Resent Correction. Migne PG 46: col. 312)

St. Ambrose of Milan ca. 338-397

And therefore [the angels] descrying the approach of the Lord of all, first and only Vanquisher of Death, bade their princes that the gates should be lifted up, saying inadoration, Lift up the gates, such as are princes among you, and be lifted up, O everlasting doors, and the King of glory shall come in.

Yet there were still, even among the hosts of heaven, some that were amazed, overcome with astonishment at such pomp and glory as they had never yet beheld, and therefore they asked: Who is the King of glory? Howbeit, seeing that the angels (as well as ourselves) acquire theirknowledge step by step, and are capable of advancement, they certainly must display differences of power and understanding, for God alone is above and beyond the limits imposed by gradual advance, possessing, as He does, every perfection from everlasting.

Others, again—those, to wit, who had been present at His rising again, those who had seen or who already recognized Him—made reply: It is the Lord, strong and mighty, the Lord mighty in battle. Then, again, sang the multitude of angels, in triumphal chorus: Lift up the gates, O you that are their princes, and be lifted up, you everlasting doors, and the King of glory shall come in. And back again came the challenge of them that stood astonished: Who is that King of glory? For we saw Him having neither form nor comelines; Isa. 53:2 if then it be not He, who is that King of glory?

Whereto answer they which know: The Lord of Hosts, He is the King of glory. Therefore, the Lord of Hosts, He is the Son. How then do the Arians call Him fallible, Whom we believe to be Lord of Hosts, even as we believe of the Father?

What shall we do, then? How shall we ascend unto heaven? There, powers are stationed, principalities drawn up in order, who keep the doors of heaven, and challenge him who ascends. Who shall give me passage, unless I proclaim that Christ is Almighty? The gates are shut—they are not opened to any and every one; not every one who will shall enter, unless he also believes according to the true Faith. The Sovereign’s court is kept under guard. (De Fide Bk 4.9-15)

St. Nicholas Cabasilas ca. 1323-1391

Thus he comes forth, and when he reaches the temple and comes near to it he stands before the closed doors and commands those who stand within the doors to open them for the King of Glory (Ps. 24:7,9), as he utters the very words of David. When he has heard from those who are within the words which David represents the angels as saying to each other when the Saviour ascends into heaven, and when the doors are flung open, he enters the temple with the veiled vessel upon his head. (The Life in Christ, Fifith Book: 2. The Ceremonies of Consecration)

On Purgatory

Synod of Constantinople 1772

We the godly, following the truth and turning away from such innovations, confess and accept two places for the souls of the dead, Paradise and Hades, for the righteous and sinners, as the Holy Scripture teaches us. We do not accept a third place, a Purgatory, by any means, since neither Scripture nor the Holy Fathers have taught us any such thing. However, we believe these two places have many abodes…
None of the teachers of the Church have handed down or taught such a Purgatory, but they all speak of one single place of punishment, Hades, just as they teach about one luminous and bright place, Paradise. But both the souls of the holy and the righteous go indisputably to Paradise and those of the sinners go to Hades, of whom the profane and those who have sinned unforgivably are punished forever and those who have offended forgivably and moderately hope to gain freedom through the unspeakable mercy of God. For on behalf of such souls, that is of the moderately and forgivably sinful, there are in the Church prayers, supplications, liturgies, as well as memorial services and almsgiving, that those souls may receive favour and comfort. Thus when the Church prays for the souls of those who are lying asleep, we hope there will be comfort for them from God, but not through fire and Purgatory, but through divine love for mankind, whereby the infinite goodness of God is seen.

Source: http://mb-soft.com/believe/txw/orthcoun.htm

St. Macarius and the Skull

St. Macarius the Great ca. 300-391

Abba Macarius said, ‘Walking in the desert one day, I found the skull of a dead man, lying on the ground. As I was moving it with my stick, the skull spoke to me. I said to it, “Who are you?” The skull replied, “I was high priest of the idols and of the pagans who dwelt in this place; but you are Macarius, the Spirit-bearer. Whenever you take pity on those who are in torments, and pray for them, they feel a little respite.” The old man said to him, “What is this alleviation, and what is this torment?” He said to him, “As far as the sky is removed from the earth, so great is the fire beneath us; we are ourselves standing in the midst of the fire, from the feet up to the head. It is not possible to see anyone face to face, but the face of one is fixed to the back of another. Yet when you pray for us, each of us can see the other’s face a little. Such is our respite.” The old man in tears said, “Alas the day when that man was born!” He said to the skull, “Are there punishments which are more painful than this?” The skull said to him, “There is a more grievous punishment down below us.” The old man said, “Who are the people down there?” The skull said to him: “We have received a little mercy since we did not know God, but those who know God and denied Him are down below us.” Then, picking up the skull, the old man buried it. (The Sayings of the Desert Fathers, The Alphabetical Collection:Macarius the Great, 38. )

St. Epiphanius on Prayers for the Dead

St. Epiphanius of Salamis ca. 320-403

Furthermore, as to mentioning the names of the dead, how is there anything very useful in that? What is more timely or more excellent than that those who are still here should believe that the departed do live, and that they have not retreated into nothingness, but that they exist and are alive with the Master? And so that this most august proclamation might be told in full, how do they have hope, who are praying for the brethren as if they were but sojourning in a foreign land? Useful too is the prayer fashioned on their behalf, even if it does not force back the whole of guilty charges laid to them. And it is useful also, because in this world we often stumble either voluntarily or involuntarily, and thus it is a reminder to do better. For we make commemoration of the just and of sinners: of sinners, begging God’s mercy for them; of the just and the Fathers and Patriarchs and Prophets and Apostles and Evangelists and martyrs and confessors, and of bishops and solitaries, and of the whole list of them, so that we may set the Lord Jesus Christ apart from the ranks of men because of the honor due Him, and give reverence to Him, while keeping in mind that the Lord is not to be equated with any man, even if that man live in a justice that is boundless and limitless. (Panarion 75.8)

The Intermediate State of the Blessed

St. Gregory the Dialogist ca. 540-604 
 
GREGORY. This thing, speaking generally of all just men, can neither be affirmed nor denied: for the souls of some just men, remaining as yet in certain mansions, be deferred from heaven; by which stay of theirs, what else do we learn, but that they lacked somewhat of perfect justice? And yet is it more clear than day that the souls of them that be perfect, do, straight after death, possess the joys of heaven: the truth whereof Christ himself assureth us, when he saith: Wheresoever the body shall be, thither will the eagles be gathered together; for where our Saviour is present in body, thither, without all question, do the souls of just men assemble themselves; and St. Paul saith: I desire to be dissolved and to be with Christ. He, therefore, that doubteth not Christ to be in heaven, how can he doubt that St. Paul’s soul is in the same place? which Apostle speaketh also of the dissolution of his body, and his dwelling in heaven in these words: We know that if our terrestrial house of this habitation be dissolved, that we have a building of God; an house not made with hands, but everlasting in heaven.

PETER. If just men’s souls be already in heaven: what then shall they receive for a reward of their virtuous and just life at the day of judgment?

GREGORY. Whereas now their souls be only in heaven, at the day of judgment this further increase of joy shall they have, that their bodies also shall be partakers of eternal bliss, and they shall in their flesh receive joy: in which, for Christ’s sake, they suffered grief and torments. In respect of this their double glory, the scripture saith: In their land, they shall possess double things; and it is written of the souls of the just, that, before the day of resurrection: To every one of them white stoles were given; and it was said to them: that they should rest yet a little time, until the number of their fellow-servants and brethren were complete. They, therefore, that now receive but one stole, in the day of judgment shall every one have two: because now they rejoice only for the felicity of their souls, but then shall they enjoy the endless glory of body and soul together. (Dialogues Bk. 4.25)

The Mysteries of the Kingdom and Paradise

Nikitas Stithatos ca. 1000-1090

Is the kingdom of heaven already given in this life to all those advanced on the spiritual way, or is it given ot them after the dissolution of the body? If in this life, our victory is unassailable, our joy inexpressible, and our path to paradise unimpeded: we are directly present in the divine East (cf. Gen. 2:8). But if it is given only after death and dissolution, we should ask that our departure from this life may take place without fear; we should learn what the kingdom of heaven is, what the kingdom of God is, and what paradise is, and how the one differs from the other; also what the nature of time is in each of them, and whether we enter all three, and how and when and after how much time. If you enter the first while you are still alive and in the flesh you will not fail to enter the other two. (On Spiritual Knowledge, 97.)

Heaven and Gehenna

St. Isaac the Syrian ca. 7th cent.

In the future seperation there will be no middle realm between the state that is completely on high and the state that is absolutely below. A person will either belong entirely to those who dwell on high, or entirely to those below; but within both the one state and the other are diverse degrees of recompense. If this is true, which it most certainly is, what is more senseless and more foolish than those who say that ‘It is enough for me to escape Gehenna, I do not seek to enter the kingdom!’ For to escape Gehenna means precisely to enter the kingdom, even as falling away from the kingdom is entering Gehenna. Scripture has taught us nothing about the existence of three realms, but ‘When the Son of God will come in His glory, He shall set the sheep on His right hand, but the goats on the left.’ (Mat. 25:31-33)…How have you not understood by these things that falling short of the order on high is, in fact, the Gehenna of torment? (The Spiritual World of Isaac the Syrian by Hilarion Alfeyev, pp. 278-279)

St. Benedict Beholds the Entire Cosmos

St. Gregory the Dialogist ca. 540-604
 
The man of God, Benedict, being diligent in watching, rose early up before the time of matins (his monks being yet at rest) and came to the window of his chamber, where he offered up his prayers to almighty God. Standing there, all on a sudden in the dead of the night, as he looked forth, he saw a light, which banished away the darkness of the night, and glittered with such brightness, that the light which did shine in the midst of darkness was far more clear than the light of the day. Upon this sight a marvellous strange thing followed, for, as himself did afterward report, the whole world, gathered as it were together under one beam of the sun, was presented before his eyes, and whiles the venerable father stood attentively beholding the brightness of that glittering light, he saw the soul of Germanus, Bishop of Capua, in a fiery globe to be carried up by Angels into heaven.
 
Then, desirous to have some witness of this so notable a miracle, he called with a very loud voice Servandus the Deacon twice or thrice by his name, who, troubled at such an unusual crying out of the man of God, went up in all haste, and looking forth saw not anything else, but a little remnant of the light, but wondering at so great a miracle, the man of God told him all in order what he had seen, and sending by and by to the town of Cassino, he commanded the religious man Theoprobus to dispatch one that night to the city of Capua, to learn what was become of Germanus their Bishop: which being done, the messenger found that reverent Prelate departed this life, and enquiring curiously the time, he understood that he died at that very instant, in which the man of God beheld him ascending up to heaven.
 
PETER: A strange thing and very much to be admired. But whereas you say that the whole world, as it were under one sunbeam, was presented before his eyes, as I must needs confess that in myself I never had experience of any such thing, so neither can I conceive by what means the whole world can be seen of any one man.
 
GREGORY: Assure yourself, Peter, of that which I speak: to wit, that all creatures be as it were nothing to that soul which beholdeth the Creator: for though it see but a glimpse of that light which is in the Creator, yet very small do all things seem that be created: for by means of that supernatural light, the capacity of the inward soul is enlarged, and is in God so extended, that it is far above the world: yea and the soul of him that seeth in this manner, is also above itself; for being rapt up in the light of God, it is inwardly in itself enlarged above itself, and when it is so exalted and looketh downward, then doth it comprehend how little all that is, which before in former baseness it could not comprehend. The man of God, therefore, who saw the fiery globe, and the Angels returning to heaven, out of all doubt could not see those things but in the light of God: what marvel, then, is it, if he saw the world gathered together before him, who, rapt up in the light of his soul, was at that time out of the world? But albeit we say that the world was gathered together before his eyes, yet were not heaven and earth drawn into any lesser room than they be of themselves, but the soul of the beholder was more enlarged, which, rapt in God, might without difficulty see that which is under God, and therefore in that light which appeared to his outward eyes, the inward light which was in his soul ravished the mind of the beholder to supernal things, and shewed him how small all earthly things were. (St. Gregory the Diaologist: Dialogues, Second Dialogue [Life of St. Benedict]. Chap. 35)

Chrysostom on the Souls of the Wicked

St. John Chrysostom ca. 349-407
 
However, with your permission, let us return to the proposed subject. “It came to pass,” it is said, “that Lazarus died; and he was carried up by angels,” (Luke xvi. 22.) Here, before I proceed, I desire to remove a wrong impression from your minds. For it is a fact that many of the less instructed think that the souls of those who die a violent death become wandering spirits, (demons.)
 
But this is not so. I repeat it is not so. For not the souls of those who die a violent death become demons, but rather the souls of those who live in sin; not that their nature is changed, but that in their desires they imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, “Ye are the children of the devil,” (John vii. 44.) He said that they were the children of the devil, not because they were changed into a nature like his, but because they performed actions like his. Wherefore also He adds:—- “For the lusts of your father ye will do.” Also John says: “O generation of vipers, who hath warned you to flee from the wrath to come? Do therefore works meet for repentance. And think not to say, We have Abraham for our father” (Matt. iii. 7-9.) The Scripture, therefore, is accustomed to base the laws of relationship, not on natural origin, but on good or evil disposition; and those to whom any one shows similarity of manners and actions, the Scripture declares him to be their son or their brother.
 
But for what object did the evil one introduce this wicked saying? It is because he would strive to undermine the glory of the martyrs. For since these also died a violent death, he did this with the intention of spreading a low estimation of them…
 
To show that it is not true that the soul, when it departs from the body, comes under the dominion of evil spirits, hear what St Paul says: “He that is dead is freed from sin,” (Rom. vi. 7,) that is, he no longer sins. For if while the soul dwells in the body, the devil can use no violence against it, it is clear that he cannot when the soul has departed. How is it then, say they, that men sin, if they do not suffer any violence? They sin voluntarily and intentionally, surrendering themselves without compulsion or coercion. And this all those prove who have overcome the evil one’s devices. Thus [Satan] was unable to persuade Job to utter any blasphemous word, though he tried a thousand plans. Hence it is manifest that it is in our power either to be influenced or not to be influenced by his counsels; and that we are under no necessity nor tyranny from him. And not only from that which has just been said, but from the parable, it is quite certain that souls when they leave the body do not still linger here, but are forthwith led away. And hear how it is shown: “It came to pass,” it is said, “that he died, and was carried away by the angels.” Not the souls of the just only, but also those of sinners are led away. This also is clear from the case of another rich man. For when his land brought forth abundantly, he said within himself, “What shall I do? I will pull down my barns and build greater,” (Luke xii. 18.) Than this state of mind nothing could be more wretched. He did in truth pull down his barns; for secure storehouses are not built with walls of stone; they are “the mouths of the poor.” But this man neglecting these, was busy about stone walls. What, however, did God say to him? “Thou fool, this night shall they require thy soul of thee.” Mark also: in one passage it is said that the soul is carried away by angels; in the other, that “they require it;” and in the latter case they lead it away as a prisoner; in the former, they guard and conduct it as a crowned victor. And like as in the arena a combatant, having received many wounds, is drenched with blood; his head being then encircled with a crown, those who stand ready by the spot take him up, and with great applause and praise they bear him home amid shouting and admiration. In this way the angels on that occasion led Lazarus also away. But in the other instance dreadful powers, probably sent for that purpose, required the soul. For it is not of its own accord that the soul departs this life; indeed, it is not able. For if when we travel from one city to another we need guides, much more does the soul stand in want of those who can conduct it, when it is separated from the flesh, and is entering upon the future state of existence. For this reason it often rises up and again sinks down into the depth below; it fears and shivers as it is about to put off the flesh. The consciousness of sin ever pierces us, and chiefly at that hour when we are about to be led hence to the account there to be rendered, and to the awful tribunal. Then, if a man has robbed, if he has been covetous, if he has been haughty, if he has unjustly been any one’s enemy, if he has committed any other sin whatsoever, all the load of guilt is brought fresh to light, and being placed before the eye causes mental compunction. And as those who live in prison are always in sorrow and pain, and especially on that day when they are to be led forth, and brought to the place where they are to be tried, and placed at the bar, and hear the voice of the judge within; as they then are full of fear, and seem no better than dead men, so the soul, though it is much pained at the very moment of the sinful act, is much more afflicted when about to be hurried away. (Four Discourses, Chiefly on the Parable of the Rich Man and Lazarus, Discourse 2.1-2)

On Paradise

St. Gregory of Sinai ca. 1260-1346

Paradise is twofold – sensible and spiritual: there is the Paradise of Eden and the paradise of grace. The Paradise of Eden is so exalted that it is said to extend to the third heaven. It has been planted by God with every kind of sweet-scented plant. It is neither entirely free from corruption nor altogether subject to it. Created between corruption and incorruption, it is always rich in fruits, ripe and unripe, and continually full of flowers. When trees and ripe fruit rot and fall to he ground they turn into sweet-scented soil, free from the smell of decay exuded by the vegetable-matter of this world. That is because of the great richness and holiness of the grace ever abounding there. The river Ocean, appointed always to irrigate paradise with its waters, flows through the middle of it. On leaving paradise, it divides into four other rivers, and flowing down to the Indians and Ethiopians brings them soil and fallen leaves. (On Commandments and Doctrines, 10.)

St. Columba on the Soul After Death

St. Columba of Iona ca. 521-597

At another time while the holy man was tarrying in the Iouan island (Hy, now Iona), one of his monks called Brito, a person given to all good works, being seized with bodily illness, was reduced to the last extremity. When the venerable man went to visit him at the hour of his departure, he stood for a few moments at his bedside, and after giving him his blessing, retired quickly from the house, not wishing to see him die, and the very moment after the holy man left the house the monk closed this present life.

Then the eminent man walking in the little court of his monastery, with his eyes upraised to heaven, was for a long time lost in wonder and admiration. But a certain brother named Aidan, the son of Libir, a truly virtuous and religious man, who was the only one of the brethren present at the time, fell upon his knees and asked the saint to tell him the reason of so great astonishment. The saint said to him in reply: “I have this moment seen the holy angels contending in the air against the hostile powers; and I return thanks to Christ, the Judge, because the victorious angels have carried off to the joys of our heavenly country the soul of this stranger, who is the first person that hath died among us in this island. But I beseech thee not to reveal this secret to any one during my life.” (St. Adamnan, Life of St. Columba Bk. 3.7)

In like manner, on another occasion, whilst the holy man was living in the Iouan island (Hy, now Iona), he one day suddenly raised his eyes to heaven and uttered the words, “O happy woman happy because of thy virtues; the angels of God are now carrying thy soul to paradise.” Now these words from the mouth of the saint were heard by a certain religious brother, a Saxon, by name Genere, who was at the moment working at his trade, which was that of a baker. And on the same day of the month, at the end of the same year, the saint addressed the same Genere the Saxon, and said, ” I see a wonderful thing; behold, the woman of whom I spake in thy presence last year, now meeteth in the air the soul of her husband, a poor and holy man, and together with the holy angels engageth in a contest for it against the adverse powers; by their united assistance, and by the aid of the virtuous character of the man himself, his soul is rescued from the assaults of the demons, and brought to the place of eternal refreshment. (ibid., Bk. 3.11)

AT another time, when the venerable man was living in the Iouan island (Hy, now Iona), he became suddenly excited, and summoned the brethren together by the sound of the bell. “Now,” said he, “let us help by our prayers the monks of the Abbot Comgell, who are just now in danger of being drowned in the Lake of the Calf (Loch Laodh, now Belfast Lough); for, lo! at this moment they are fighting against the hostile powers in the air, and are striving to rescue the soul of some stranger who is also drowning along with them.” Then after having wept and prayed fervently, he hastily stood erect before the altar with a joyful countenance, whilst the brethren continued to lie prostrate in prayer. “Give thanks,” he said, “to Christ, for now the holy angels, coming to the aid of holy souls, have rescued this stranger from the attacks of the demons, and borne him off in triumph like victorious warriors.” (Ibid., Bk. 3.14)

St. Basil on the Soul After Death

St. Basil the Great ca. 330-379

I think that the noble athletes of God, who have wrestled all their lives with the invisible enemies,after they have escaped all of their persecutions and have come to the end of life, are examined by the prince of this world; and if they are found to have any wounds from their wrestling, any stains or effects of sin, they are detained. If, however they are found unwounded and without stain, they are, as unconquered, brought by Christ into their rest. (Homilies, On Psalm 7: no. 2; Jurgens Vol. II)

Many Mansions

St. Gregory the Dialogist ca. 540-604

And that both the elect and reprobate, whose life and conversation hath been alike, shall after death be carried to like places, the saying of our Saviour doth teach us, though we had no examples to prove the same; for of the elect himself saith in the Gospel: In the house of my Father there be many mansions. For if there were not inequality of rewards in the everlasting felicity of heaven, then were there not many mansions, but rather one: wherefore there be many mansions, in which divers orders and degrees of God’s saints be distinguished, who in common do all rejoice of the society and fellowship of their merits, and yet all they that laboured receive one penny, though they remain in distinct mansions: because the felicity and joy which there they possess is one, and the reward, which by divers and unequal good works they receive is not one but divers… (Dialogues Bk. 4.35)

St. Isaac the Syrian ca. 7th cent.

The Saviour calls the ‘many mansions’ of His Father’s house the noetic levels of those who dwell in that land, that is, the distinctions of the gifts and the spiritual degrees which they noetically take delight in, as well as the diversity of the ranks of the gifts. But by this He did not mean that each person yonder will be confined in his existence by a seperate spatial dwelling and by the manifest, distinguishing mark of the diverse placement of each man’s abode. Rather, it resembles how each one of us derives a unique benefit from this visible sun though a single enjoyment of it common to all, each according to the clarity of his eyesight and the ability of his pupils to contain the sun’s constant effusion of light…In the same manner, those who at the appointed time will be deemed worthy of that realm will dwell in one abode which will not be divided into a multitude of seperate parts. And according to the rank of his discipline each man draws delight for himself from one noetic Sun in one air, one place, one dwelling, one vision, and one outward appearance. He whose measure is less will not see the great measure of his neighbor’s rank, lest he should think that this arises from the multitude of  his neighbor’s gifts and the fewness of his own, and this very thing should become for him a cause of sadness and mental anguish. Far be it that one should suppose such a thing to occur in that realm of delights! Each man inwardly takes delight in the gift and the lofty rank whereof he has been deemed worthy. (The Spiritual World of Isaac the Syrian by Hilarion Alfeyev, pp. 277-278)

 

The Death of St. John Chrysostom

Palladius of Galatia ca. 364-430

They approached Comana, but passed through the town as men cross a river by a bridge, and lodged outside the wall in the shrine of a martyr, five or six miles from the town. The name of the martyr of the place was Basiliscus, who was Bishop of Comana, martyred under Maximian at Nicomedia, at the same time as Lucianus, priest of the Church of Antioch in Bithynia. That night the martyr stood by him and said, “Be of good cheer, brother; to-morrow we shall be together.” It is said that he had first called to the priest who shared his abode, “Get ready the place for our brother John; he is coming.” John took this as a sure warning, and next day begged them to stay where they were till eleven o’clock. They refused, and pushed on; but when they had covered about thirty furlongs, he had such a sharp attack of illness, that they had to return to the shrine from which they had started. On his arrival, he asked for white clothes —-clothes befitting his life—-and taking off those he was wearing, he put these on, deliberately changing everything down to his shoes. All but these he distributed among those present. Then he partook of the symbols of the Lord’s appointment, and offered his last prayer, in the presence of those who stood by, using his customary formula, “Glory to God for all things;” and signing himself at the last “Amen”, he raised his feet, which were so beautiful as they sped for the salvation of those who chose repentance, and the reproof of those who persistently cultivate the fields of sin. If reproof did not benefit the wicked, it was not from the carelessness of him who had spoken out so fearlessly, but from the recklessness of those who would not accept them.

Thus was he gathered to his fathers, shaking off  the dust from his feet, and passing over to Christ, as it is written, “Thou shalt come to thy grave, as ripe corn gathered in its season; but the souls of the transgressors shall die before their time.” Such a concourse of virgins and ascetics and men renowned for their devout lives came together from Syria, and Cilicia, and Pontus, and Armenia, that many supposed that they had been summoned by signal. The rites of internment and the funeral gathering  took place; and so his poor body, like a victorious athlete’s, was buried in the same shrine as Basiliscus. (The Dialogue of Palladius concerning the Life of St. John Chrysostom)

St. Hippolytus on Hades

St. Hippolytus of Rome ca. 170-235

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. Hadesis a place in the created system, rude, a locality beneath the earth, in which the light of the world does not shine; and as the sun does not shine in this locality, there must necessarily be perpetual darkness there. This locality has been destined to be as it were a guard-house for souls, at which the angels are stationed as guards, distributing according to each one’s deeds the temporary punishments for (different) characters. And in this locality there is a certain place set apart by itself, a lake of unquenchable fire, into which we suppose no one has ever yet been cast; for it is prepared against the day determined by God, in which one sentence of righteous judgment shall be justly applied to all. And the unrighteous, and those who believed not God, who have honoured as God the vain works of the hands of men, idols fashioned (by themselves), shall be sentenced to this endless punishment. But the righteous shall obtain the incorruptible and un-fading kingdom, who indeed are at present detained in Hades, but not in the same place with the unrighteous. For to this locality there is one descent, at the gate whereof we believe an archangel is stationed with a host. And when those who are conducted by the angels appointed unto the souls have passed through this gate, they do not proceed on one and the same way; but the righteous, being conducted in the light toward the right, and being hymned by the angels stationed at the place, are brought to a locality full of light. And there the righteous from the beginning dwell, not ruled by necessity, but enjoying always the contemplation of the blessings which are in their view, and delighting themselves with the expectation of others ever new, and deeming those ever better than these. And that place brings no toils to them. There, there is neither fierce heat, nor cold, nor thorn; but the face of the fathers and the righteous is seen to be always smiling, as they wait for the rest and eternal revival in heaven which succeed this location. And we call it by the name Abraham’s bosom. But the unrighteous are dragged toward the left by angels who are ministers of punishment, and they go of their own accord no longer, but are dragged by force as prisoners. And the angels appointed over them send them along, reproaching them and threatening them with an eye of terror, forcing them down into the lower parts. And when they are brought there, those appointed to that service drag them on to the confines or hell. And those who are so near hear incessantly the agitation, and feel the hot smoke. And when that vision is so near, as they see the terrible and excessively glowing spectacle of the fire, they shudder in horror at the expectation of the future judgment, (as if they were) already feeling the power of their punishment. And again, where they see the place of the fathers and the righteous, they are also punished there. For a deep and vast abyss is set there in the midst, so that neither can any of the righteous in sympathy think to pass it, nor any of the unrighteous dare to cross it. (Against Plato on the Cause of the Universe 1)

A Cautionary Tale

St. John Moschos ca. 550-619

When we came to the Thebaid one of the elders told us that there was an elder of great repute living outside the city of Antinoe, one who had kept his cell for about seventy years. He had ten disciples but one of them was very careless so far as his own soul was concerned. The elder often besought and entreated him saying, ‘Brother, pay attention to your own soul, for death awaits you and the road to punishment’. The brother always disregarded the elder, refusing to accept what was said by him. Well, after a time, death carried the brother off and the elder was deeply troubled on his account, knowing that he had left this world sadly lacking in faith and devotion. The elder fell to his prayers and said: ‘Lord Jesus Christ, our true God, reveal to me the state of the brother’s soul’. He went into a trance and saw a river of fire with a multitude of people in the fire itself. Right in the middle was the brother, submerged up to his neck. The elder said to him: ‘Was it not because of this retribution that I called on you to look after your own soul my child?’ The brother answered and said to the elder: ‘I thank God, father, that there is relief for my head. Thanks to your prayers I am standing on the head of a bishop.’ (The Spiritual Meadow, 44.)

Alexandrian Fathers on the Soul After Death

St. Athanasius the Great ca. 297-373
 
For once, when about to eat, having risen up to pray about the ninth hour, he perceived that he was caught up in the spirit, and, wonderful to tell, he stood and saw himself, as it were, from outside himself, and that he was led in the air by certain ones. Next certain bitter and terrible beings stood in the air and wished to hinder him from passing through. But when his conductors opposed them, they demanded whether he was not accountable to them. And when they wished to sum up the account from his birth, Antony’s conductors stopped them, saying, ‘The Lord has wiped out the sins from his birth, but from the time he became a monk, and devoted himself to God, it is permitted you to make a reckoning.’ Then when they accused him and could not convict him, his way was free and unhindered. And immediately he saw himself, as it were, coming and standing by himself, and again he was Antony as before. Then forgetful of eating, he remained the rest of the day and through the whole of the night groaning and praying. For he was astonished when he saw against what mighty opponents our wrestling is, and by what labours we have to pass through the air. And he remembered that this is what the Apostle said, ‘according to the prince of the power of the air Eph. 2:2.’ For in it the enemy has power to fight and to attempt to hinder those who pass through. Wherefore most earnestly he exhorted, ‘Take up the whole armour of God, that you may be able to withstand in the evil day Ephesians 6:13,’ that the enemy, ‘having no evil thing to say against us, may be ashamed Titus 2:8.’ And we who have learned this, let us be mindful of the Apostle when he says, ‘whether in the body I know not, or whether out of the body I know not; God knows 2 Cor. 12:2.’ But Paul was caught up unto the third heaven, and having heard things unspeakable he came down; while Antony saw that he had come to the air, and contended until he was free.
 
And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God. After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, ‘Antony, rise, go out and look.’ Having gone out therefore (for he knew whom he ought to obey) looking up, he beheld one standing and reaching to the clouds, tall, hideous, and fearful, and others ascending as though they were winged. And the figure stretched forth his hands, and some of those who were ascending were stayed by him, while others flew above, and having escaped heaven-ward, were borne aloft free from care. At such, therefore, the giant gnashed his teeth, but rejoiced over those who fell back. And immediately a voice came to Antony, ‘Do you understand what you see?’ And his understanding was opened, and he understood that it was the passing of souls, and that the tall being who stood was the enemy who envies the faithful. And those whom he caught and stopped from passing through are accountable to him, while those whom he was unable to hold as they passed upwards had not been subservient to him. So having seen this, and as it were being reminded, he struggled the more daily to advance towards those things which were before. And these visions he was unwilling to tell, but as he spent much time in prayer, and was amazed, when those who were with him pressed him with questions and forced him, he was compelled to speak, as a father who cannot withhold ought from his children. And he thought that as his conscience was clear, the account would be beneficial for them, that they might learn that discipline bore good fruit, and that visions were oftentimes the solace of their labours. (Life of St. Anthony, Chaps. 65-66)
 
And once more, if the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere, and there bearing rule over his fellow-spirits, as his peers in disobedience, not only works illusions by their means in them that are deceived, but tries to hinder them that are going up (and about this the Apostle says: According to the prince of the power of the air, of the spirit that now works in the sons of disobedience); while the Lord came to cast down the devil, and clear the air and prepare the way for us up into heaven, as said the Apostle: Through the veil, that is to say, His flesh Heb. 10:20— and this must needs be by death— well, by what other kind of death could this have come to pass, than by one which took place in the air, I mean the cross? For only he that is perfected on the cross dies in the air. Whence it was quite fitting that the Lord suffered this death. For thus being lifted up He cleared the air of the malignity both of the devil and of demons of all kinds, as He says: I beheld Satan as lightning fall from heaven; and made a new opening of the way up into heaven as He says once more: Lift up your gates, O you princes, and be lifted up, you everlasting doors. (On the Incarnation, Chap. 25)

Patriarch Theophilus of Alexandria died ca. 412

The same Abba Theophilus said, “What fear, what trembling, what uneasiness will there be for us when our soul is separated from the body. Then indeed the force and strength of the adverse powers come against us, the rulers of darkness, those who command the world of evil, the principalities, the powers, the spirits of evil. They accuse our souls as in a lawsuit, bringing before it all the sins it has committed, whether deliberately or through ignorance, from its youth until the time when it has been taken away. So they stand accusing it of all it has done. Furthermore, what anxiety do you suppose the soul will have at that hour, until sentence is pronounced and it gains its liberty. That is its hour of affliction, until it sees what will happen to it. On the other hand, the divine powers stand on the opposite side, and they present the good deeds of the soul. Consider the fear and trembling of the soul standing between them until in judgment it receives the sentence of the righteous judge. If it is judged worthy, the demons will receive their punishment, and it will be carried away by the angels. Then thereafter you will be without disquiet, or rather you will live according to that which is written: “Even as the habitation of those who rejoice is in you.” (Ps. 87.7) Then will the Scripture be fulfilled: “Sorrow and sighing shall flee away.” (Isaiah 35.10).

Then your liberated soul will go on to that joy and ineffable glory in which it will be established. But if it is found to have lived carelessly, it will hear that terrible voice: “Take away the ungodly, that he may not see the glory of the Lord.” (cf. Isaiah 26.10) Then the day of anger, the day of affliction, the day of darkness and shadow seizes upon it. Abandoned to outer darkness and condemned to everlasting fire it will be punished through the ages without end. Where then is the vanity of the world? Where is the vain-glory? Where is carnal life? Where is enjoyment? Where is imagination? Where is ease? Where is boasting? Riches? Nobility? Father, mother, brother? Who could take the soul out of its pains when it is burning in the fire, and remove it from bitter torments? Since this is so, in what manner ought we not give ourselves to holy and devout works? What love ought we to acquire? What manner of life? What virtues? What speed? What diligence? What prayer? What prudence? Scripture says: “In this waiting, let us make every effort to be found blameless and without reproach in peace.” (cf. 1 Cor. 1:7-8) (Sayings of the Desert Fathers: The Alphabetical Collection pp. 81-82)

St. Cyril of Alexandria ca. 376-444

Lk. 12: 58-59 For whilst you are going with him who has a suit against you in the way to the magistrate, give diligence that you may be delivered, from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite.

Now perhaps it may be imagined that the sense of this passage is difficult to comprehend: but it will become very easy if we examine the metaphor by what takes place among ourselves. For let there be supposed, He says, some one who has brought a charge against you before one of those in authority, and has pointed you out to those whose office it is to carry the accused into court, and is causing you to be taken thither. “While therefore, He says, you are still with him on the way,” that is, before you have come to the judge, “give diligence,” that is, weary not, in using all your earnestness that you may be delivered from him. For otherwise he will give you up to the judge; and then, when you have been proved to be indebted to him, you will be delivered to the exactors, to those, that is, whose office it is to exact the money; and they will cast you into prison, and make you pay the last mite.
 
Now all of us, without exception, upon earth are guilty of offences: he who has a suit against us and accuses us is the wicked Satan: for he is “the enemy and the exactor.” While therefore we are in the way: that is, ere yet we have arrived at the termination of our life here, let us deliver ourselves from him: let us do away with the offences of which we have been guilty: let us close his mouth: let us seize upon the grace that is by Christ, which frees us from all debt and penalty, and delivers us from fear and torment: lest if our impurity be not cleansed away, we be carried before the judge, and given over to the exactors, that is, the tormentors, from whose cruelty no man can escape: yea, rather, who will exact vengeance for every fault, whether it be great or small. (Commentary on Luke, Sermon XCV)

St. Boniface on the Soul After Death

St. Boniface, Apostle to the Germans ca. 680-755
 
I thank God that now I can the more fully meet thy wishes, because but lately I spoke with this brother myself, when he came back here from abroad; he set forth to me in his own words the marvellous spectacle which he beheld when rapt in spirit beyond the body.He said that, amidst the pain of a sharp sickness he had been freed from the weight of the flesh. It was much as though one seeing and awake had his eyes veiled by a thick covering; this being suddenly taken away, everything would be clear which before had been invisible, hidden and unknown. In like fashion when the covering of this mortal flesh had been thrown aside, before his gaze lay gathered the universe, so that in a single view he beheld all lands and peoples and seas. As he quitted the body, angels of such dazzling brightness that he could scarcely look upon them for their splendour, bore him up. With sweet and harmonious voices they were singing, “O Lord, rebuke me not in Thy wrath: neither chasten me in Thy hot displeasure.” “They raised me,” said he, “high into the air, and circling the world I beheld a blazing fire, the mighty flame soaring terribly aloft, as though to grasp the whole mechanism of the world in its embrace, had not the holy angel calmed it with the sign of Christ’s holy cross. When he had made the sign of the cross before the threatening flame, it gradually retired. By its terrible heat I was sorely tried, while my eyes were burned, and my sight was shattered by the brightness of the gleaming spirits until an angel, splendid to behold, touched my head with a protecting hand, and brought me safe from harm in the flames.

He added that during the time while he was out of the body, such a multitude of souls leaving the body had gathered where he was as to exceed what he had thought before to be the numbers of the whole human race. An innumerable band of evil spirits and a bright choir of heavenly angles had also assembled; and there was the greatest dispute between the demons and the angels over the souls leaving the body, for the demons were accusing the dead and making heavy the burden of their sins, while the angels were excusing them and lightening their load.

He had himself heard all his own sins, which he had committed since his youth, and had neglected to confess or forgotten, and some acts which he had scarcely thought sinful, cry out against him, each with its own voice, and make the most dreadful accusations. Each vice came forwards in its own person to speak; “I am thy cupidity, wherewith thou didst often desire what was unlawful and contrary to the commandments of God.” And another: “I am thy vainglory, wherewith thou didst boastfully exalt thyself above thy fellows.” And another: “I am falsehood, wherewith thou didst sin through lying.” And another: “I am the idle word, which thou spakest to no purpose.” And another: “I am the sight, which thou didst abuse in looking at unlawful things.” And another: “I am the contumacy and disobedience, wherewith thou wert disobedient to thy spiritual superiors.” And another: “I am the torpor and laziness shown in neglect of holy studies.” And another: “I am the wandering thought and useless care with which thou didst concern thyself overmuch, either within the church or without it.” And another: “I am the sleepiness oppressed by which thou didst arise late to confess thyself to God.” And another: “I am the unprofitable journey.” And another: “I am neglect and carelessness, which made thee indifferent to the study of the divine word.” And the rest were like to these.

Everything which he did during the days of his life in the flesh and neglected to confess, and much which he had not known to be sinful, cried out bitterly against him. And the wicked spirits, joining in the accusations and bearing hard testimony, kept calling up the places and occasions of his wicked deeds, and confirmed with their cries what his sins said. He saw there too a man whom he had wounded before he had become a monk, and who was still in this life, brought to give testimony of his guilt. The bloody and open wound and the blood itself cried out with its own voice, and imputed to him the crime of shedding blood. When his sins were thus reckoned and heaped up, the old enemies declared, that as a guilty sinner he should come beyond a doubt under their sway and jurisdiction.

“Against them in excuse for me,” said he, “cried out the poor virtues of the soul, such as I, wretched one, had unworthily and imperfectly practised. One of them said: ‘I am the obedience which he showed to his spiritual superiors.’ Another: ‘I am the fasting with which he chastised his body when warring against carnal desires.’ Another: ‘I am the sincere prayer which he poured out in the sight of God.’ ‘I am the kindly aid which he mercifully rendered to the sick.’ ‘I am the psalm which he sang to God in satisfaction for an idle speech.’ And so each virtue, excusing me, cried out against the rival sin in my defence. And the bright angelic spirits magnified and confirmed the virtues, and spoke in my behalf. Indeed, all these virtues were much increased and seemed much greater and more excellent than could have been practised worthily by any strength of mine.”

He told, too, how he had seen, as it were, in the depths of this earth many fiery pits, belching forth terrible flames, and as the awful blaze burst forth, the souls of miserable men, under the form of birds, flew through the flames lamenting and bemoaning, with human cries, their deserts and their present punishment. They rested, hanging for a little time on the edges of the pits, and then screaming, fell into the depths. One of the angels said, “This moment of rest shows that the Almighty God means to grant these souls on the Day of Judgment to come, relief from punishment and eternal rest.”

But under these pits in the lowest depths, in deepest hell, he heard the awful weeping and wailing of sorrowful souls, terrible, beyond the power of words to describe. And the angel said, “The lamentations and weeping which you hear in the depths come from those souls to whom the mercy of God will never come. But everlasting flame will torture them without end.” He saw, too, a place of marvellous beauty, in which a glorious multitude of beauteous men rejoiced with exceeding joy; and they invited him to come and share their happiness, if it were permitted him. There came thence a fragrance of surpassing sweetness, because it was the gathering of the blessed in their bliss. And this place, the holy angels told him, was the renowned paradise of God. He beheld also a river of fiery pitch, boiling and blazing, wonderful and terrible to behold. Across it a beam was set for a bridge, to which the holy and glorious souls hastened as they left the assembly, eager to cross to the other bank. And some crossed with certain step. But others slipped from the beam and fell into the hellish stream. Of these some were entirely immersed, while others were only partially covered, it might be to the knees, or to the waist, or merely to the ankles. And yet each one of those who fell climbed from the river upon the other bank brighter and more beautiful than he was before he had fallen into the river of pitch. And one of the blessed angels said of the souls who fell: “These are the souls who, after the end of their mortal lives, had a few trivial faults not entirely washed away, and needed bountiful castigation from a merciful God, that they might be worthily offered unto Him.” Beyond the river he saw, shining with a great splendour, walls of astounding length and height immeasurable. And the holy angels said; “This is the holy and renowned city, the heavenly Jerusalem, in which these holy souls will find joy for ever.” He said that these souls and the walls of the glorious city to which they hurried after crossing the river, were resplendent with such a flood of dazzling light, that the pupils of his eyes were shaken by the exceeding splendour, and he could no longer look upon them. (Letter XIII, To the holy virgin and dear lady Eadburga)

John Chrysostom our Father Among the Saints

St. John Moschos ca. 550-619

The same Athanasios also told us this concerning the same Bishop Adelphios, which he heard from Amma Joanna, his sister:

When John Chrysostom, Bishop of Constantinople, was exiled to Coucouson, he stayed at our house; from which we drew much boldness and love towards God. My brother, Adelphios, said that when the blessed John died in exile, it was an unbearable pain to him that such a man, the universal teacher of christendom who made glad the church of God with his words, should have fallen asleep away from his [episcopal] seat. I prayed to God with many tears to show me his present state of existence and whether he was ranged among the patriarchs. I prayed like that for a long time and then, one day, I fell into a trance and saw a very fine-looking man. Taking me by the right hand, he led me into a bright and glorious place where he showed me the proclaimers of piety and the doctors of the church. For my part, I looked around for him whom I so greatly desired to see, the great John, my beloved. He showed me them all and spoke the name of each one of them; then he took my hand again, and led me out. I followed, lamenting that I had not seen the saintly John among the fathers. As we were coming out, he who stood at the door said to me: ‘Nobody who comes here goes forth sorrowing.’ Then I said to him: ‘This grief is upon me because I have not seen my most dear John, Bishop of Constantinople, among the doctors.’ Again he spoke to me: ‘Do you mean John [the prince] of repentance? A man in the flesh cannot see him, for he stands in the presence of the Lord’s throne.’ (The Spiritual Meadow, 128.)

On Degrees of Bliss and Torment

St. Macarius the Great ca. 295-392

[S]ome speak of one kingdom and one hell. We, however, speak of many degrees and differences and measures, both in the kingdom and in hell itself. Just as the soul “ensouls” all the members and yet operates in the brain and still moves the feet below it, so also the Godhead contains all creatures, the heavenly and those under the abyss, and is everywhere being filled up in creation, even though it is most transcendent above creatures because it is infinite and beyond any comprehension. Therefore, this Godhead is concerned with men, and it providentially guides all things according to reason. And when some pray, not knowing what they seek, others fast, while others perservere in service, God being a just judge, gives the reward to each one according to the measure of his faith. For what things they do, they do out of fear of God. But not all these are sons or kings or heirs. In the world there are murderers, others are fornicators and others robbers. On the other hand, there are those who distribute their goods to the poor. For both of these groups the Lord has a concern and to those doing good He gives rest and a reward. For there are superior and inferior degrees. And in the very light itself and the glory there is a difference. And in hell itself and punishment there appear poisoners and robbers and others who have committed lesser sins. Those who say that there is only one kigdom and one hell and that there are not degrees, speak wrongly. (The Fifty Spiritual Homilies, Homily 40)

St. Gregory of Sinai ca. 1265-1346

Chastisements differ, as do the rewards of the righteous. Chastisements are inflicted in hell, in what Scripture describes as ‘a dark and gloomy land, a land of eternal darkness’ (Job 10:21-22 LXX), where sinners dwell before the judgment and whither they return after judgment is given. For can the phrases, ‘Let sinners be returned to hell’ (Ps. 9:17 LXX), and ‘death will rule over them’ (Ps. 49:14 LXX), refer to anything other than the final judgment visited upon sinners, and their eternal condemnation? (On Commandments and Doctrines, 33)

By ‘many dwelling-places’ (Jn. 14:2) the Saviour meant the differing stages of spiritual ascent and states of development in the other world; for although the Kingdom of Heaven is one, there are many different levels within it. That is to say, there is place for both heavenly and earthy men (cf. 1 Cor. 15:48) according to their virtue, their knowledge and the degree of deification that they have attained. ‘For there is one glory of the sun, and another glory of the moon, and another glory of the stars, for one star differs from another star in glory’ (1 Cor. 15:41); and yet all of them shine in a single divine firmament. (ibid., 44)

That is Hell…

Fr. Thomas Hopko: ‘There is a story about St. Innocent, in Alaska. I may have said this on the radio before, but it is a great story. He was talking to one of the Siberian or Alaskan priests one day, and the priest was saying to him, as he was a bishop already, “Your Grace, Bishop, I do not understand this hell business. I do not understand how God can punish people. I do not understand the torment and all that kind of stuff; it just does not make sense, and it is a scandal to people.”

…[W]hen they were having this conversation, it was in the middle of an ice-covered field, like a glacier, where everything was bright, sparkling white, and the sun was shining. St. Innocent said to this priest, “Before I answer you, Father, why are you squinting? Why are you covering your eyes? What is the matter with you?”

“Your Grace,” he said, “I am sitting by the window here and the light is shining on the snow and the ice, and it is sparkling, and it is shining into my eyes.”

St. Innocent asked, “Why don’t you pull the shade down over the window?”

The priest said, “Oh, forgive me, Your Grace, but I do not have a shade. There is no way that I can block out that light.”

“St. Innocent said, “There is your answer, Father. That is hell.”

Hell is when the light is shining, and you do not love it, and you do not want to become all light yourself, and you resist that light, and it tortures you. It torments you.’ (The Names of Jesus podcast: “The Light of the World”)

H/T to my brother Athanasy Brown

St. Gregory of Nyssa on the Great Gulf

Luk 16:26 And besides all this, between us and you a great gulf has been fixed, so that those who desire to cross over from here to you are not able, nor may those from there cross over to us.

St. Gregory of Nyssa ca. 335-395
 
Those, then, whose reasoning powers have never been exercised and who have never had a glimpse of the better way soon use up on gluttony in this fleshly life the dividend of good which their constitution can claim, and they reserve none of it for the after life; but those who by a discreet and sober-minded calculation economize the powers of living are afflicted by things painful to sense here, but they reserve their good for the succeeding life, and so their happier lot is lengthened out to last as long as that eternal life. This, in my opinion, is the gulf; which is not made by the parting of the earth, but by those decisions in this life which result in a separation into opposite characters. The man who has once chosen pleasure in this life, and has not cured his inconsiderateness by repentance, places the land of the good beyond his own reach; for he has dug against himself the yawning impassable abyss of a necessity that nothing can break through. (On the Soul and Resurrection) 

On the Eternality of Gehenna

Mat 12:31-32 Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come. And these will go away into eternal punishment, but the righteous into eternal life. 

Mat 25:46 And these will go away into eternal punishment, but the righteous into eternal life.

2Th 1:7-9 And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power: In a flame of fire, giving vengeance to them who know not God and who obey not the gospel of our Lord Jesus Christ. Who shall suffer eternal punishment in destruction, from the face of the Lord and from the glory of his power… 
 
Rev 20:10 and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.
 
St. Polycarp of Smryna ca. 69-155
 
The proconsul then said to him, I have wild beasts at hand; to these will I cast you, unless you repent.

But he answered, Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; and it is well for me to be changed from what is evil to what is righteous.

 But again the proconsul said to him, I will cause you to be consumed by fire, seeing you despise the wild beasts, if you will not repent.

But Polycarp said, You threaten me with fire which burns for an hour, and after a little is extinguished, but are ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why do you tarry? Bring forth what you will. (The Martyrdom of Polycarp)

St. Justin the Philosopher ca. 103-165
  
For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold. (First Apology 28)
   
St. Irenaeus of Lyons died ca. 202
 
Inasmuch, then, as in both Testaments there is the same righteousness of God [displayed] when God takes vengeance, in the one case indeed typically, temporarily, and more moderately; but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth ), entails a heavier punishment on those who incur it—the elders pointed out that those men are devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born, Matthew 26:24 and that it shall be more tolerable for Sodom and Gomorrha in the judgment than for that city which did not receive the word of His disciples. Matthew 10:15
 
For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous language: thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, Depart from me, you cursed, into everlasting fire, Matthew 25:41 these shall be damned for ever; and to whomsoever He shall say, Come, you blessed of my Father, inherit the kingdom prepared for you for eternity, Matthew 25:34 these do receive the kingdom for ever, and make constant advance in it; since there is one and the same God the Father, and His Word, who has been always present with the human race, by means indeed of various dispensations, and has wrought out many things, and saved from the beginning those who are saved, (for these are they who love God, and follow the Word of God according to the class to which they belong,) and has judged those who are judged, that is, those who forget God, and are blasphemous, and transgressors of His word. (Against Heresies Bk. 4:28:1-2)
  
Mathetes ca. 150
   
[H]e who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then you shall see, while still on earth, that God in the heavens rules over [the universe]; then you shall begin to speak the mysteries of God; then shall you both love and admire those that suffer punishment because they will not deny God; then shall you condemn the deceit and error of the world when you shall know what it is to live truly in heaven, when you shall despise that which is here esteemed to be death, when you shall fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shall you admire those who for righteousness’ sake endure the fire that is but for a moment, and shall count them happy when you shall know [the nature of] that fire. (Letter to Diognetus 10)
  
2nd Clement ca. 150
  
This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure of the other. Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.” Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness? (2nd Epistle of Clement 6)
  
St. Hippolytus of Rome ca. 170-235
  
Standing before [Christ's] judgment, all of them, men, angels, and demons, crying out in one voice, shall say: ‘Just if your judgment!’ And the righteousness of that cry will be apparent in the recompense made to each. To those who have done well, everlasting enjoyment shall be given; while to the lovers of evil shall be given eternal punishment. The unquenchable and unending fire awaits these latter, and a certain fiery worm which doesnot die and which does not waste the body but continually bursts forth from the body with unceasing pain. No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no appealof interceding friends will profit them. (Against the Greeks 3)
  
St. Cyprian of Carthage died ca. 258
  
When the day of judgment shall come, what joy of believers, what sorrow of unbelievers; that they should have been unwilling to believe here, and now that they should be unable to return that they might believe! An ever-burning Gehenna will burn up the condemned, and a punishment devouring with living flames; nor will there be any source whence at any time they may have either respite or end to their torments. Souls with their bodies will be reserved in infinite tortures for suffering. Thus the man will be for ever seen by us who here gazed upon us for a season; and the short joy of those cruel eyes in the persecutions that they made for us will be compensated by a perpetual spectacle, according to the truth of Holy Scripture, which says, Their worm shall not die, and their fire shall not be quenched; and they shall be for a vision to all flesh. Isaiah 66:24 And again: Then shall the righteous men stand in great constancy before the face of those who have afflicted them, and have taken away their labours. When they see it, they shall be troubled with horrible fear, and shall be amazed at the suddenness of their unexpected salvation; and they, repenting and groaning for anguish of spirit, shall say within themselves, These are they whom we had some time in derision, and a proverb of reproach; we fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness has not shined upon us, and the sun rose not on us. We wearied ourselves in the way of wickedness and destruction; we have gone through deserts where there lay no way; but we have not known the way of the Lord. What has pride profited us, or what good has the boasting of riches done us? All those things are passed away like a shadow. Wisdom 5:1-9 The pain of punishment will then be without the fruit of penitence; weeping will be useless, and prayer ineffectual. Too late they will believe in eternal punishment who would not believe in eternal life.(Treatise V: To Demetrianus 24)
  
St. Gregory Thaumaturgus ca. 213-270
  
Aforetime did the devil deride the nature of man with great laughter, and he has had his joy over the times of our calamity as his festal-days. But the laughter is only a three days’ pleasure, while the wailing is eternal; and his great laughter has prepared for him a greater wailing and ceaseless tears, and inconsolable weeping, and a sword in his heart. This sword did our Leader forge against the enemy with fire in the virgin furnace, in such wise and after such fashion as He willed, and gave it its point by the energy of His invincible divinity, and dipped it in the water of an undefiled baptism, and sharpened it by sufferings without passion in them, and made it bright by the mystical resurrection; and herewith by Himself He put to death the vengeful adversary, together with his whole host. What manner of word, therefore, will express our joy or his misery? (On All Saints)
  
St. Athanasius of Alexandria ca. 297-373
  
But we impart of what we have learned from inspired teachers who have been conversant with them, who have also become martyrs for the deity of Christ, to your zeal for learning, in turn. And you will also learn about His second glorious and truly divine appearing to us, when no longer in lowliness, but in His own glory—no longer in humble guise, but in His own magnificence—He is to come, no more to suffer, but thenceforth to render to all the fruit of His own Cross, that is, the resurrection and incorruption; and no longer to be judged, but to judge all, by what each has done in the body, whether good or evil; where there is laid up for the good the kingdom of heaven, but for them that have done evil everlasting fire and outer darkness. (On the Incarnation 56)
 
St. Ephrem of Syria ca. 306-373
 
The children of light
dwell on the heights of Paradise,
and beyond the Abyss
they espy the rich man;
he too, as he raises his eyes,
beholds Lazarus,
and calls out to Abrhaham
to have pity on him.
But Abraham, that man so full of pity,
who even had pity on Sodom,
has no pity yonder
for him who showed no pity.
 
The Abyss severs any love
which might act as a mediary,
thus preventing the love of the just
from being bound to the wicked,
so that the good should not be tortured
by the sight, in Gehenna,
of their children or brothers
or family -
a mother, who denied Christ,
imploring mercy from her son
or her maid or her daughter,
who had all suffered affliction for the sake of
Christ’s teaching.
 
…The children of light reside
in their lofty abode
and, as they gaze on the wicked
they are amazed to what extent these people
have cut off all hope by committing such iniquity.
(The Hymns on Paradise I.12-14)
 
St. Cyril of Jerusalem ca. 313-386
 
We shall be raised therefore, all with our bodies eternal, but not all with bodies alike: for if a man is righteous, he will receive a heavenly body, that he may be able worthily to hold converse with Angels; but if a man is a sinner, he shall receive an eternal body, fitted to endure the penalties of sins, that he may burn eternally in fire, nor ever be consumed. And righteously will God assign this portion to either company; for we do nothing without the body. We blaspheme with the mouth, and with the mouth we pray. With the body we commit fornication, and with the body we keep chastity. With the hand we rob, and by the hand we bestow alms; and the rest in like manner. Since then the body has been our minister in all things, it shall also share with us in the future the fruits of the past. (Catechetical Lectures 18:19)
 
St. Gregory the Theologian ca. 329-389
 
I know the glittering sword, Ezekiel 21:9 and the blade made drunk in heaven, bidden to slay, to bring to naught, to make childless, and to spare neither flesh, nor marrow, nor bones. I know Him, Who, though free from passion, meets us like a bear robbed of her whelps, like a leopard in the way of the Assyrians, Hosea 13:7-8 not only those of that day, but if anyone now is an Assyrian in wickedness: nor is it possible to escape the might and speed of His wrath when He watches over our impieties, and His jealousy, which knows to devour His adversaries, pursues His enemies to the death. Hosea 8:3 I know the emptying, the making void, the making waste, the melting of the heart, and knocking of the knees together, Nahum 2:10 such are the punishments of the ungodly. I do not dwell on the judgments to come, to which indulgence in this world delivers us, as it is better to be punished and cleansed now than to be transmitted to the torment to come, when it is the time of chastisement, not of cleansing. (Oration 16:7)
 
St. Basil of Caesarea ca. 330-379
 
In one place the Lord declares that “these shall go to eternal punishment” (Mt. 25:46), and in another place He sends some “to the eternal fire prepared for the devil and his angels” (Mt. 25:41); and speaks elsewhere of the fire of gehenna, specifying that it is a place “where their worm dies not, and the fire is not extinguished” (Mk. 9:44-49) and even of old and through the Prophet it was foretold of some that “their worm will not die, nor will their fire be extinguished” (Isa. 66:24). Although these and the like declarations are to be found in numerous places of divinely inspired Scripture, it is one of the artifices of the devil, that many forgetting these and other such statements and utterances of the Lord, ascribe an end to punishment, so that they can sin the more boldly. If, however, there were going to be and end of eternal punishment, there would likewise be and end to eternal life. If we cannot conceive of an end to that life, how are we to suppose there will be and end to eternal punishment? The qualification of “eternal” is ascribed equally to both of them. “For these are going,” He says, “into eternal punishment; the just, however, into eternal life.” (Mt. 25:46) If we profess these things we must recognize that the “he shall be flogged with many stripes” and the “he shall be flogged with few stripes” refer not to an end but to a distinction of punishment. (Rules Briefly Treated 267)
 
St. Ambrose of Milan ca. 337-397
 
[H]ow can they dare to reckon the Holy Spirit among all things, since the Lord Himself said: He who shall blaspheme against the Son of Man, it shall be forgiven him; but he who shall blaspheme against the Holy Ghost shall never be forgiven, either here or hereafter. Matthew 12:32 How, then, can any one dare to reckon the Holy Spirit among creatures? Or who will so blind himself as to think that if he have injured any creature he cannot be forgiven in any wise? For if the Jews because they worshipped the host of heaven were deprived of divine protection, while he who worships and confesses the Holy Spirit is accepted of God, but he who confesses Him not is convicted of sacrilege without forgiveness: certainly it follows from this that the Holy Spirit cannot be reckoned among all things, but that He is above all things, an offense against Whom is avenged by eternal punishment. (On the Holy Spirit Bk. 1:53)
 
Blessed Jerome ca. 347-420
 
If all rational creatures are equal, and by their own free will are, in view of their virtues or of their vices, either raised up to the heights or plunged down to the depths, and after the lengthy passage of infinite ages there will be a restitution of all things and but a single destiny for all soldiers, how far apart will a virgin be from a whore? What difference between the Mother of the Lord – and it impious even to say it – the victims of public licentiousness? Will Gabriel and the devil be the same? The Apostles and the demons the same? The Prophets and the pseudo-prophets the same? Martyrs and their persecutors the same? (Commentaries on Jonas 3,6)
 
St. John Chrysostom ca. 349-407
 
There are many men, who form good hopes not by abstaining from their sins, but by thinking that hell is not so terrible as it is said to be, but milder than what is threatened, and temporary, not eternal; and about this they philosophize much. But I could show from many reasons, and conclude from the very expressions concerning hell, that it is not only not milder, but much more terrible than is threatened. But I do not now intend to discourse concerning these things. For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that they shall suffer punishment, even eternal destruction. How then is that temporary which is everlasting? From the face of the Lord, he says. What is this? He here wishes to say how easily it might be. For since they were then much puffed up, there is no need, he says, of much trouble; it is enough that God comes and is seen, and all are involved in punishment and vengeance. His coming only to some indeed will be Light, but to others vengeance. (Homily 3 on 2nd Thessalonians)
 
Blessed Augustine ca. 354-430
 
It is in vain, then, that some, indeed very many, make moan over the eternal punishment, and perpetual, unintermitted torments of the lost, and say they do not believe it shall be so; not, indeed, that they directly oppose themselves to Holy Scripture, but, at the suggestion of their own feelings, they soften down everything that seems hard, and give a milder turn to statements which they think are rather designed to terrify than to be received as literally true. For Hath God they say, forgotten to be gracious? Has He in anger shut up His tender mercies? Now, they read this in one of the holy psalms. But without doubt we are to understand it as spoken of those who are elsewhere called vessels of mercy, because even they are freed from misery not on account of any merit of their own, but solely through the pity of God. Or, if the men we speak of insist that this passage applies to all mankind, there is no reason why they should therefore suppose that there will be an end to the punishment of those of whom it is said, These shall go away into everlasting punishment; for this shall end in the same manner and at the same time as the happiness of those of whom it is said, but the righteous unto life eternal. But let them suppose, if the thought gives them pleasure, that the pains of the damned are, at certain intervals, in some degree assuaged. For even in this case the wrath of God, that is, their condemnation (for it is this, and not any disturbed feeling in the mind of God that is called His wrath), abides upon them; that is, His wrath, though it still remains, does not shut up His tender mercies; though His tender mercies are exhibited, not in putting an end to their eternal punishment, but in mitigating, or in granting them a respite from, their torments; for the psalm does not say, to put an end to His anger, or, when His anger is passed by, but in His anger. Now, if this anger stood alone, or if it existed in the smallest conceivable degree, yet to be lost out of the kingdom of God, to be an exile from the city of God, to be alienated from the life of God, to have no share in that great goodness which God has laid up for them that fear Him, and has wrought out for them that trust in Him, would be a punishment so great, that, supposing it to be eternal, no torments that we know of, continued through as many ages as man’s imagination can conceive, could be compared with it.

This perpetual death of the wicked, then, that is, their alienation from the life of God, shall abide for ever, and shall be common to them all, whatever men, prompted by their human affections, may conjecture as to a variety of punishments, or as to a mitigation or intermission of their woes; just as the eternal life of the saints shall abide for ever, and shall be common to them all, whatever grades of rank and honor there may be among those who shine with an harmonious effulgence. (Enchiridion 112-113)

St. Cyril of Alexandria ca. 376-444
 
And this too we must bear in mind, that the crowns are to be won by labour. It is strong exertion united with skill that perfects those mighty athletes in the games. It is courage and a brave mind that are most serviceable to those who are skilled in battles: while the man who throws away his shield is ridiculed even by the foe: and if the runaway live, he leads a life of disgrace. But he who was steadfast in the battle, and stood stoutly and courageously with all his might against the enemy, is honoured if he win the victory; and if he fall, is looked upon with admiration. And so ought we to reckon for ourselves; for to endure patiently, and maintain the conflict with courage, brings with it great reward, and is highly desirable, and wins for us the blessings bestowed by God: while to refuse to suffer death in the flesh for the love of Christ, brings upon us lasting, or rather never-ending punishment. For the wrath of man reaches at most to the body, and the death of the flesh is the utmost that they can contrive against us: but when God punishes, the loss reaches not to the flesh alone;—-how could it?—-but the wretched soul also is cast alone; with it into torments. (Sermon 87, On Luke)
 
St. Patrick of Ireland ca. 387-493
 
Far from the love of God is a man who hands over Christians to the Picts and Scots. Ravening wolves have devoured the flock of the Lord, which in Ireland was indeed growing splendidly with the greatest care; and the sons and daughters of kings were monks and virgins of Christ — I cannot count their number. Wherefore, be not pleased with the wrong done to the just; even to hell it shall not please (Sirach 9:3). Who of the saints would not shudder to be merry with such persons or to enjoy a meal with them? They have filled their houses with the spoils of dead Christians, they live on plunder. They do not know, the wretches, that what they offer their friends and sons as food is deadly poison, just as Eve did not understand that it was death she gave to her husband. So are all that do evil: they work death as their eternal punishment. (Letter to Coroticus)
 
St. Gregory the Dialogist ca. 540-604
 
GREGORY. Certain it is, and without all doubt most true, that as the good shall have no end of their joys, so the wicked never any release of their torments: for our Saviour himself saith: The wicked shall go into everlasting punishment, and the just into everlasting life. Seeing, then, true it is, that which He hath promised to His friends: out of all question false it cannot be, that which He hath threatened to His enemies.

PETER. What if it be said that He did threaten eternal pain to wicked livers, that He might thereby restrain them from committing of sins?

GREGORY. If that which He did threaten be false, because His intent was by that means to keep men from wicked life: then likewise must we say that those things are false which He did promise: and that His mind was thereby to provoke us to virtue. But what man, though mad, dare presume so to say? For if He threatened that which he meant not to put into execution: whiles we are desirous to make Him merciful, enforced we are likewise (which is horrible to speak) to affirm Him to be deceitful.

PETER. Willing I am to know how that sin can justly be punished without end, which had an end when it was committed.

GREGORY. This which you say might have some reason, if the just judge did only consider the sins committed, and not the minds with which they were committed: for the reason why wicked men made an end of sinning was, because they also made an end of their life: for willingly they would, had it been in their power, have lived without end, that they might in like manner have sinned without end. For they do plainly declare that they desired always to live in sin, who never, so long as they were in this world, gave over their wicked life: and therefore it belongeth to the great justice of the supreme judge, that they should never want torments and punishment in the next world, who in this would never give over their wicked and sinful life.

PETER. But no judge that loveth justice taketh pleasure in cruelty: and the end why the just master commandeth his wicked servant to be punished is, that he may give over his lewd life. If, then, the wicked that are tormented in hell fire never come to amend themselves, to what end shall they always burn in those flames?

GREGORY. Almighty God, because He is merciful and full of pity, taketh no pleasure in the torments of wretched men: but because He is also just, therefore doth He never give over to punish the wicked. All which being condemned to perpetual pains, punished they are for their own wickedness: and yet shall they always there burn in fire for some end, and that is, that all those which be just and God’s servants may in God behold the joys which they possess, and in them see the torments which they have escaped: to the end that they may thereby always acknowledge themselves grateful to God for His grace, in that they perceive through His divine assistance, what sins they have overcome, which they behold in others to be punished everlastingly.

PETER. And how, I pray you, can they be holy and saints, if they pray not for their enemies, whom they see to lie in such torments? when it is said to them: Pray for your enemies.

GREGORY. They pray for their enemies at such time as their hearts may be turned to fruitful penance, and so be saved: for what purpose else do we pray for our enemies, but, as the Apostle saith, that God may give them repentance to know the truth, and recover themselves from the devil, of whom they are held captive at his will?

PETER. I like very well of your saying: for how shall they pray for them, who by no means can be converted from their wickedness, and brought to do the works of justice?

GREGORY. You see, then, that the reason is all one, why, in the next life, none shall pray for men condemned for ever to hell fire: that there is now of not praying for the devil and his angels, sentenced to everlasting torments: and this also is the very reason why holy men do not now pray for them that die in their infidelity and known wicked life: for seeing certain it is that they be condemned to endless pains, to what purpose should they pray for them, when they know that no petition will be admitted of God, their just judge? And therefore, if now holy men living upon earth take no compassion of those that be dead and damned for their sins, when as yet they know that themselves do some thing through the frailty of the flesh, which is also to be judged: how much more straightly and severely do they behold the torments of the damned, when they be themselves delivered from all vice of corruption, and be more nearly united to true justice itself: for the force of justice doth so possess their souls, in that they be so intrinsical with the most just judge, that they list not by any means to do that which they know is not conformable to his divine pleasure. (Dialogues Bk. 4:44)

Mat 25:11-12 Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’But he answered, ‘Truly, I say to you, I do not know you.’
 
The door of the kingdom will close forever to those left outside, who will then weep; that door is now open to all penitents. There will be repentance then, but it will be fruitless. The Lord does not hear virgins call Him, because once the door of the kingdom is closed they can no longer approach Him, Who was so formerly approachable. (The Ten Virgins, Orthodox New Testament: Endnotes-Matthew pg. 121)
 
5th Ecumenical Council: Second Council of Constantinople 553
 
The Anathemas Against Origen

If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration which follows from it: let him be anathema. (Anathema 1)

The Anathemas of the Emperor Justinian Against Origen

If anyone says or thinks that Christ the Lord in a future time will be crucified for demons as he was for men, let him be anathema. (Anathema 7)

If anyone says or thinks that the punishment of demons and of impious men is only temporary, and will one day have an end, and that a restoration (ἀποκατάστασις) will take place of demons and of impious men, let him be anathema. (Anathema 9)

St. Maximus the Confessor ca. 580-662
 
Indeed there exists but one happiness, a communion of life with the Word, the loss of which is an endless punishment which goes on for all eternity. And that is why abandoning his body and whatever is the body’s he strives intensely toward that communion of life with God, thinking that the only loss – even he were master of everything on earth – would be in the failure of the deification by grace which he pursues. (Commentary on the Our Father)
 
St. Andrew of Caesarea ca. 6th cent.
 
Rev 14:11 And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.

This smoke must imply either the labored breath that cornes out along with the groaning of those being punished emanating up from below, or the smoke coming forth from the fire punishing those who have fallen. It is to ascend forever and ever, it says, that we might learn that it is endless, just as the bliss of the righteous (will be endless), in like manner also, the torment of the sinners. (Commentary on the Apocalypse)

Rev 19:3 Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.”

And the smoke rises forever and ever from the city signifies either the uninterrupted never-to-be-forgotten (nature) of the punishments coming upon her into perpetuity, or the judgments partly rendered to her, to be tormented more fittingly but nevertheless eternally in the future. (ibid.)

Rev. 19:21 And the rest were slain by the sword of Him Who sits upon the horse, the sword which cornes from his mouth, and ail the birds were gorged with their flesh. There are two deaths; the first is the separation of the soul and the body, the second is being cast into Gehenna. If (this is applied to) those (who are) together with the Antichrist, it is said they will be led to the first death in the flesh by the sword of God, that is, by his command, and thus afterward the second will follow, if this is correct. If it is not thus, they will (only) participate in the second death, the eternal torment with the ones who had deceived them.  (ibid.)

Bede the Venerable ca. 673-735

For the fire which once punished the people of Sodom also plainly shows what the wicked are going to suffer without end. And the fact that their smoke-producing land remains, that its most admirable fruits have ashes and a bad smell within, clearly signifies to all ages that although bodily pleasure delights the minds of the foolish for the present, nevertheless in what concerns that which cannot be seen restains for itelf nothing except that the smoke of its torments rise up for ever and ever. (Commentary on 2nd Peter)

St. John Damascene ca. 676-749

All wickedness, then, and all impure passions are the work of their mind. But while the liberty to attack man has been granted to them, they have not the strength to over-master any one: for we have it in our power to receive or not to receive the attack. Wherefore there has been prepared for the devil and his demons, and those who follow him, fire unquenchable and everlasting punishment Matthew 25:41 .

Note, further, that what in the case of man is death is a fall in the case of angels. For after the fall there is no possibility of repentance for them, just as after death there is for men no repentance. (An Exposition of the Orthodox Faith Book II. 4)

St. Symeon the New Theologian ca. 949-1022

So let us see, if you are willing, who is he “who hates to be reformed” and who it is who “casts His words behind him.” He who does not obey God’s laws hates the instruction that comes from the words of the Lord. He “stops his ears” (Ps. 58:5) so that he may not hear the word about the final retribution for sinners or about that eternal fire and the punishments of hell and that everlasting condemnation, from which retribution he who has fallen into cannot escape. (The Discourses, Discourse VII.1)

St. Gregory Palamas ca. 1296-1359

Although in the future restoration, when the bodies of the righteous shall be raised, the bodies of the lawless and sinners will also be raised, they will be raised only so as to be subjected to the ‘second death’, that is, to eternal torment, the unsleeping worm (Mk. 9:48), the gnashing of teeth (Mt. 8:12), the outer and inpenetrable darkness (Mt. 8:12), to dark and inextinguishable Gehenna (Mt. 5:22). The prophet says, ‘The lawless and the sinners shall be burnt together, and there shall be none to quench (Is. 1:31; cf. Jer. 4:4)’. For this is the ‘second death’, as John teaches us in his Apocalypse. (To the Nun Xenia, P.G. 150:1043-1088) 

St. Basil on Universalism

St. Basil of Caesarea ca. 330-379

In one place the Lord declares that “these shall go to eternal punishment” (Mt. 25:46), and in another place He sends some “to the eternal fire prepared for the devil and his angels” (Mt. 25:41); and speaks elsewhere of the fire of gehenna, specifying that it is a place “where their worm dies not, and the fire is not extinguished” (Mk. 9:44-49) and even of old and through the Prophet it was foretold of some that “their worm will not die, nor will their fire be extinguished” (Isa. 66:24). Although these and the like declarations are to be found in numerous places of divinely inspired Scripture, it is one of the artifices of the devil, that many forgetting these and other such statements and utterances of the Lord, ascribe an end to punishment, so that they can sin the more boldly. If, however, there were going to be and end of eternal punishment, there would likewise be and end to eternal life. If we cannot conceive of an end to that life, how are we to suppose there will be and end to eternal punishment? The qualification of “eternal” is ascribed equally to both of them. “For these are going,” He says, “into eternal punishment; the just, however, into eternal life.” (Mt. 25:46) If we profess these things we must recognize that the “he shall be flogged with many stripes” and the “he shall be flogged with few stripes” refer not to an end but to a distinction of punishment. (Rules Briefly Treated 267)

On Prayers for the Dead

Apostolic Constitutions compiled 3rd-4th cent.

Let us pray for our brethren that are at rest in Christ, that God, the lover of mankind, who has received his soul, may forgive him every sin, voluntary and involuntary, and may be merciful and gracious to him, and give him his lot in the land of the pious that are sent into the bosom of Abraham, and Isaac, and Jacob, with all those that have pleased Him and done His will from the beginning of the world, whence all sorrow, grief, and lamentation are banished. Let us arise, let us dedicate ourselves and one another to the eternal God, through that Word which was in the beginning. And let the bishop say: O You who is by nature immortal, and has no end of Your being, from whom every creature, whether immortal or mortal, is derived; who made man a rational creature, the citizen of this world, in his constitution mortal, and added the promise of a resurrection; who did not suffer Enoch and Elijah to taste of death: the God of Abraham, the God of Isaac, and the God of Jacob, who art the God of them, not as of dead, but as of living persons: for the souls of all men live with You, and the spirits of the righteous are in Your hand, which no torment can touch; Matthew 22:32; Wisdom 3:1 for they are all sanctified under Your hand: do Thou now also look upon this Your servant, whom You have selected and received into another state, and forgive him if voluntarily or involuntarily he has sinned, and afford him merciful angels, and place him in the bosom of the patriarchs, and prophets, and apostles, and of all those that have pleased You from the beginning of the world, where there is no grief, sorrow, nor lamentation; but the peaceable region of the godly, and the undisturbed land of the upright, and of those that therein see, the glory of Your Christ; by whom glory, honour, and worship, thanksgiving, and adoration be to You, in the Holy Spirit, for ever. Amen. And let the deacon say: Bow down, and receive the blessing. And let the bishop give thanks for them, saying as follows: O Lord, save Your people, and bless Your inheritance, which You have purchased with the precious blood of Your Christ. Feed them under Your right hand, and cover them under Your wings, and grant that they may fight the good fight, and finish their course, and keep the faith 2 Timothy 4:7 immutably, unblameably, and unreprovably, through our Lord Jesus Christ, Your beloved Son, with whom glory, honour, and worship be to You and to the Holy Spirit for ever. Amen.

Let the third day of the departed be celebrated with psalms, and lessons, and prayers, on account of Him who arose within the space of three days; and let the ninth day be celebrated in remembrance of the living, and of the departed; and the fortieth day according to the ancient pattern: for so did the people lament Moses, and the anniversary day in memory of him. And let alms be given to the poor out of his goods for a memorial of him.

These things we say concerning the pious; for as to the ungodly, if you give all the world to the poor, you will not benefit him at all. For to whom the Deity was an enemy while he was alive, it is certain it will be so also when he is departed; for there is no unrighteousness with Him. For the Lord is righteous, and has loved righteousness. And, Behold the man and his work. Isaiah 62:11 (Apostolic Constitutions 8.4. 41-43)

Chrysostom on Being Saved Through Fire

1 Cor. 3:12-15 If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man’s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man’s work of what sort it is. If any man’s work abide which he built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.

St. John Chrysostom ca. 349-407

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, shall be burned up, means, shall not endure the violence of the fire. But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men’s works. For he does not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of showing how naked of all defence he is who abides in wickedness. Wherefore he said, He shall suffer loss: lo, here is one punishment: but he himself shall be saved, but so as by fire; lo, again, here is a second. And his meaning is, He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire.

He calls it, however, “salvation”, you will say; why, that is the cause of his adding, so as by fire: since we also used to say, It is preserved in the fire, when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment “salvation”, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word “captivity” seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, Bringing into captivity every thought to the obedience of Christ. 2 Corinthians 10:5 And again, to an evil thing he has applied a good word, saying, Sin reigned, Romans 5:21 here surely the term reigning is rather of auspicious sound. And so here in saying, he shall be saved, he has but darkly hinted at the intensity of the penalty: as if he had said, “But himself shall remain forever in punishment”. (Homily 9 on First Corinthians)

St. John of Kronstadt on Worshipping with the Saints

St. John of Kronstadt 1829-1908

How is it that the saints see us and our needs and hear our prayers? Let us make the following comparison: Suppose that you were transplanted to the sun and were united to it. The sun lights the whole earth with its rays, it lights every particle of the earth. In these rays you also see the earth, but you are so small in proportion to the sun, that you would form, so to say, but one ray, and there are an infinte number of such rays. By its identity with the sun this ray takes an intimate part in lighting the whole world through the sun. So also the saintly soul, having been united to God, as to it’s spiritual sun, sees, through the medium of it’s spiritual sun, which lights the whole universe, all men and the needs of those that pray.

The saints of God live even after death. Thus, I often hear in church the Mother of God singing her wonderful, heart-penetrating song which she said in the house of her cousin Elizabeth, after the Annunciation of the Archangel. At times, I hear the song of Moses; the song of Zacharias– the father of the Forerunner; that of Hannah, the mother of the prophet Samuel; that of the Three Children; and that of Miriam. And how many holy singers of the New Testament delight until now the ear of the whole Church of God! And the Divine services itself — the sacraments, the rites? Whose spirit is there, moving and touching our hearts? That of God and of His saints. Here is a proof for you of the immortality of men’s souls. How is it that all these men have died, and yet are governing our lives after their death — they are dead and they still speak, instruct and touch us? (My Life in Christ)

St. Symeon Defines “Abraham’s Bosom”

St. Symeon the New Theologian ca. 949-1022

As we depart from this present life we shall find God as the great “bosom of Abraham” (cf. Lk. 16:22), receiving us and cherishing us in the kingdom of heaven. To this may we all attain by the grace of our Lord Jesus Christ, to whom be glory forever. Amen. (The Discourses IX, On Works of Mercy 10)

St. Aphrahat on the Abolition of Death

St. Aphrahat the Persian ca. 270-345

The upright and righteous and good and wise fear not nor tremble at death, because of the great hope that is before them. And they at every time are mindful of death, their exodus, and of the last day in which the children of Adam shall be judged. They know that by the sentence of judgment death has held sway, because Adam transgressed the commandment; as the Apostle said:— Death ruled from Adam unto Moses even over those who sinned not, so that also upon all the children of Adam it passed, even as it passed upon Adam. And how did death rule from Adam unto Moses? Clearly, when God laid down the commandment for Adam, He warned him, and said:— On the day that you shall eat of the tree of the knowledge of good and evil, you shall die the death. Genesis 2:17 So when he transgressed the commandment and ate of the tree, death ruled over him and over all his progeny. Even over those who had not sinned, even over them did death rule through Adam’s transgression of the commandment.

And why did he say:— From Adam unto Moses did Death rule? And who is so ill-furnished with knowledge as to imagine that only from Adam to Moses has death had dominion? Yet let him understand from this that he said:— Upon all men it passed. Thus, upon all men it passed from Moses until the world shall end. Yet Moses preached that its kingdom is made void. For when Adam transgressed the commandment whereby the sentence of death was passed upon his progeny, Death hoped that he would bind fast all the sons of man and would be king over them for ever. But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:— Reuben shall live and not die, and shall be in number. Deuteronomy 33:6 And when the Holy One called Moses from the bush he said thus to him:— I am the God of Abraham, of Isaac, and of Jacob. Exodus 3:6 When Death heard this utterance, he trembled and feared and was terrified and was perturbed, and knew that he had not become king for ever over the children of Adam. From the hour that he heard God saying to Moses:— I am the God of Abraham, of Isaac, and of Jacob, Death smote his hands together, for he learned that God is King of the dead and of the living, and that it is appointed to the children of Adam to come forth from his darkness, and arise with their bodies. And observe that our Redeemer Jesus also, when He repeated this utterance to the Sadducees, when they were disputing with Him about the Resurrection of the dead, thus said:— God is not (God) of the dead, for all are alive unto Him. Luke 20:38

And that God might make known to Death that his authority is not for ever over all the progeny of the world, He translated Enoch to Himself, because he was well-pleasing, and made him deathless. And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord makes to die and causes to live; He brings down to Sheol and raises up. 1 Samuel 2:6 Furthermore Moses said as from the mouth of God:I make to die and I cause to live. Deuteronomy 32:39 Again the Prophet Isaiah also said:— Your dead shall live, and their dead bodies shall rise again; and the sleepers of the dust shall be awakened, and shall glorify You. Isaiah 26:19 When Death heard all these things, amazement seized him, and he sat him down in mourning.

And when Jesus, the slayer of Death, came, and clothed Himself in a Body from the seed of Adam, and was crucified in His Body, and tasted death; and when (Death) perceived thereby that He had come down unto him, he was shaken from his place and was agitated when he saw Jesus; and he closed his gates and was not willing to receive Him. Then He burst his gates, and entered into him, and began to despoil all his possessions. But when the dead saw light in the darkness, they lifted up their heads from the bondage of death, and looked forth, and saw the splendour of the King Messiah. Then the powers of the darkness of Death sat in mourning, for he was degraded from his authority. Death tasted the medicine that was deadly to him, and his hands dropped down, and he learned that the dead shall live and escape from his sway. And when He had afflicted Death by the despoiling of his possessions, he wailed and cried aloud in bitterness and said, Go forth from my realm and enter it not. Who then is this that comes in alive into my realm? And while Death was crying out in terror (for he saw that his darkness was beginning to be done away, and some of the righteous who were sleeping arose to ascend with Him), then He made known to him that when He shall come in the fullness of time, He will bring forth all the prisoners from his power, and they shall go forth to see the light. Then when Jesus had fulfilled His ministry among the dead, Death sent Him forth from his realm, and suffered Him not to remain there. And to devour Him like all the dead, he counted it not pleasure. He had no power over the Holy One, nor was He given over to corruption.

And when he had eagerly sent Him forth and He had come forth from his realm, He left with him, as a poison, the promise of life; that little by little his power should be done away. Even as when a man has taken a poison in the food which is given for (the support of) life, when he perceives in himself that he has received poison in the food, then he casts up again from his belly the food in which poison was mingled; but the drug leaves its power in his limbs, so that little by little the structure of his body is dissolved and corrupted. So Jesus dead was the bringer to nought of Death; for through Him life is made to reign, and through Him Death is abolished, to whom it is said:— O Death, where is your victory? 1 Corinthians 15:55  (Demonstration 22 Death and the Latter Times)

On the Dread Judgment

St. John Maximovitch 1896–1966

The Prophet Daniel, speaking of the Dread Judgment, relates how the Ancient of Days, the judge, is on His throne, and before Him is a river of fire. Fire is a purifying element. Fire scorches sin, it burns it up, and woe also burns it up; if sin has become natural to a man, then it burns up the man himself as well.

That fire will flare up inside a man: on seeing the Cross, some will rejoice, while others will fall into despair, confusion, terror. In this way, men will immediately be separated. In the Gospel narrative, some stand to the right of the Judge, some to the left — their inner consciousness separated them. The very state of a man’s soul casts him to one side or the other, to the right or to the left.

The more consciously and persistently a man strives toward God in his life, the greater will be his joy when he hears the words: “Come unto Me, ye blessed”; and conversely, those same words will call forth the fire of horror and torment on those who did not want Him, who fled or fought or blasphemed Him during their life.

The Dread Judgment knows no witnesses or charge-sheets. Everything is recorded in men’s souls, and these records, these “books” are open. Everything becomes clear to all and to oneself, and the state of a man’s soul assigns him to the right or to the left.

Some go to joy, others to horror.

When the “books” are open, it will become clear to all that the roots of all vices are in man’s soul. Here is a drunkard, a fornicator; some may think that when the body dies the sin dies as well. No; the inclination was in the soul, and to the soul the sin was sweet.

And if [the soul] has not repented of that sin and has not become free of it, it will come to the Dread Judgment with the same desire for the sweetness of sin and will never satisfy its desire. In it will be the suffering of hatred and malice. This is the state of hell.

The “fiery Gehenna” is the inner fire; this is the flame of vice, the flame of weakness and malice; and

there will be [the] wailing and gnashing of teeth

of impotent malice.

Sin, Gehenna and Death

St. Isaac the Syrian ca. 7th cent.

Sin, Gehenna and Death do not exist at all with God, for they are effects, not substances. Sin is the fruit of free will. There was a time when sin did not exist, and there will be a time when it will not exist. Gehenna is the fruit of sin. At some point in time it had a beginning, but its end is not known. Death, however, is a dispensation of the wisdom of the Creator. It will rule only a short time over nature; then it will be totally abolished. Satan’s name derives from voluntary turning aside from the truth; it is not an indication that he exists as such naturally. (The Ascetical Homilies: Homily Twenty-Seven, Against Those Who Say: If God is Good, For What Reason Has He Made These Things?)

On Divine Fire

Tertullian ca. 160-220
  
When, therefore, the boundary and limit, that millennial interspace, has been passed, when even the outward fashion of the world itself— which has been spread like a veil over the eternal economy, equally a thing of time— passes away, then the whole human race shall be raised again, to have its dues meted out according as it has merited in the period of good or evil, and thereafter to have these paid out through the immeasurable ages of eternity. Therefore after this there is neither death nor repeated resurrections, but we shall be the same that we are now, and still unchanged— the servants of God, ever with God, clothed upon with the proper substance of eternity; but the profane, and all who are not true worshippers of God, in like manner shall be consigned to the punishment of everlasting fire— that fire which, from its very nature indeed, directly ministers to their incorruptibility. (Apology 48)
  
St. Ephrem of Syrian ca. 306-373
  
Praise to the Just One
who rules with His grace;
He is the Good One who never draws in
the limits of His goodness;
even to the wicked
He stretches forth in His compassion.
His divine cloud hovers over
all that is His;
it drips dew even on that fire of punishment
so that, of His mercy,
it enables even the embittered
to taste of the drops of its refreshment.
(Hymns on Paradise, X)
 
St. Gregory the Theologian ca. 329-389
 
For I know a cleansing fire which Christ came to send upon the earth, Lk. 12:49 and He Himself is anagogically called a Fire. This Fire takes away whatsoever is material and of evil habit; and this He desires to kindle with all speed, for He longs for speed in doing us good, since He gives us even coals of fire to help us. I know also a fire which is not cleansing, but avenging; either that fire of SodomGenesis 19:24 which He pours down on all sinners, mingled with brimstone and storms, or that which is prepared for the Devil and his Angels Matt. 25:41 or that which proceeds from the face of the Lord, and shall burn up his enemies round about; and one even more fearful still than these, the unquenchable fire which is ranged with the worm that dies not but is eternal for the wicked. For all these belong to the destroying power; though some may prefer even in this place to take a more merciful view of this fire, worthily of Him That chastises. (Oration 40: On Holy Baptism, Chap. XXXVI)
 
St. Basil of Caesarea ca. 330-379
  
“The voice of the Lord divides the flames of fire.” (Ps. 28[29]:7) …I believe that the fire prepared in punishment for the devil and his angels is divided by the voice of the Lord. Thus, since there are two capacities in fire, one of burning and the other of illuminating, the fierce and punitive property of the fire may await those who deserve to burn, while its illuminating and radiant part may be reserved for the enjoyment of those who are rejoicing. (Homilies on the Psalms, On Ps. 28)
  
St. Ambrose of Milan ca. 339-397
  
That gnashing is not of bodily teeth, nor is that perpetual fire made up of physical flames, nor is the worm a bodily one. These things are spoken of, however, because, just as worms are born of massive overeating and fevers, so too, if anyone does not boil away his sins…he will be burned up in his own worms. Whence also Isaias says: “Walk in the light of your fire, and the flame which you have ignited .” (Isa. 50:11) It is a fire which gloominess of sins generates. It is a worm insofar as irrational sins of the soul stab at mind and heart and eat the guts out of your conscience. (Commentary on Luke, 7, 205)
  
St. Macarius the Great ca. 4th cent.
 
Imitate her, O child, imitate her, I say, who saw nothing but Him alone who said: “I have come to cast fire on the earth and how I desire but that it be already kindled” (Lk. 12:49). For there is a burning of the Spirit that puts hearts on fire. For that reason the immaterial and divine fire enlightens souls and tests them as pure gold is tested in the furnace. But it burns out any evil, as if it were thorns and stubble. For “our God is a consuming fire” (Heb. 12:29), “taking revenge on those who do not know him in flaming fire and who do not obey His Gospel” (2 Thess. 1:8). This fire surrounded Paul in the voice that enlightened his mind while blinding his sense of sight (Acts 9:3). For it was not in the flesh that he saw the power of that light. This fire appered to Moses in the bush (Ex. 3:2). This fire, in the form of a chariot, caught up Elijah from the earth (2Kgs. 4:11). The blessed david, while seeking out the power of this fire, said: “Search me, Lord, and try me. Burn out my reins and my heart” (Ps. 26:2).
This fire inflamed Cleopas and his companion when the Saviour spoke to them after the resurrection. From the same source also angles and the ministering spirits partake of the shining fire according to what has been said: “Who makes his angels spirits and his minsters a flaming fire” (Heb. 1:7). This fire burns up the beam in the interior eye; it renders the mind pure so that recovering its natural power of seeing, it may constantly gaze on the wonderful works of God according to him who says: “Open my eyes and I will ponder the wonders of thy Law (Ps. 119:18). This fire also drives out demons, takes away sins, and has the power of resurrection. It develops immortality, the illumination of holy souls, and the strengthening of the rational powers. Let us beg that this fire come to also to us so that, constantly walking in the light, we may never for even a moment “dash our feet against the stone” (Ps. 91:12)… (The Fifty Spiritual Homilies, Homily 25.6)
 
St. Niphon of Constantia ca. 4th cent.
 
In a vision of the future Judgment, St. Niphon (4th cent.), Bishop Constantia, heard the Righteous judge declare, “Go from Me, ye who have been cursed, into the fire, the everlasting one, which hath been prepared for the devil and his angels: For I hungered and ye did not give Me anything to eat; I thirsted and ye did not give Me anything to drink; I was a stranger and ye did not bring Me in, naked and ye did not visit Me.” (Mt. 25:41-43) And, “these shall go away into everlasting punishment.” (Mt. 25:46)

St. Niphon then records, “As soon as the Judge pronounced that decison, at once, an enormous fiery river spilled over from the east and went rolling violently toward the west. It was broad like a big sea. When the sinners on the left saw it they were stunned and began to tremble, frightened in their despair. Nonetheless, the impartial Judge ordered everyone – just and unjust – to pass through the flaming river, so the fire could try them. Those at His right hand started first. They crossed and came out gleaming like solid gold. Their deeds did not burn, but instead proved to be brighter and clearer with the test; that is why they were filled with joy. After them, those at His left hand came to pass through the fire, so that their deeds might be tried. However, because they were evildoers, the flame began to envelop them and kept them in the middle of the river. Their deeds were burned like straw, whereas their bodies remained unharmed, to burn for endless ages along with the devil and the demons. No one was able to come out of that fiery river. The fire imprisoned all of them, because they deserved condemnation and punishment.” (The Lives of the Pillars of Orthodoxy pgs. 409-410)

St. Gregory the Dialogist ca. 540-604
 
The fire of hell is but one: yet doth it not in one manner torment all sinners. For every one there, according to the quantity of his sin, hath the measure of his pain. For as, in this world, many live under one and the same sun, and yet do not alike feel the heat thereof: for some be burnt more, and some less: so in that one fire, divers manners of burning be found, for that which in this world diversity of bodies doth, that in the next doth diversity of sins: so that although the fire be there all alike, yet doth it not in one manner and alike burn and torment them that be damned.(Dialogues Bk. 4.43)
 
St. John Climacus ca. 579-649
 
To keep a regular watch over the heart is one thing; to guard the heart by means of the mind is another for the mind is the ruler and high priest offering spiritual sacrifices to Christ. When heaven’s holy fire lays hold of the former, it burns them because they still lack purification. This is what one of those endowed with the title of Theologian tells us. (i.e. St. Gregory of Nazianzus) But as for the latter, it enlightens them in proportion to the perfection they have achieved. It is one and the same fire that is called that which consumes (cf. Heb. 12:29) and that which illuminates (cf. John 1:9) Hence the reason why some emerge from prayer as a blazing furnace and as though having relieved of all material defilements. Others come forth as if they were resplendent with light and clothed in a garment of joy and humility. (The Ladder of Divine Ascent, Step 28: On Prayer)
 
St. Andrew of Caesarea ca. 6th cent.

Rev 19:11-12a Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems…

 The heavens opening signifies the appearance of the visible judge to come, just as here, when the curtains of the judges on the earth are drawn back the judgment and sentence come down upon those who are guilty. And the white horse is the future joy of the saints, upon which he is carried to judge the nations impartially, I think by His watchful, providential power throwing out flames of fire, which the righteous illuminate but do not burn, but the sinners burn and do not illumine. (Commentary on the Apocalypse) 

 St. Isaac of Syria ca. 7th cent.

As for me I say that those who are tormented in hell are tormented by the invasion of love. What is there more bitter and violent than the pains of love? Those who feel they have sinned against love bear in themselves a damnation much heavier than the most dreaded punishments. The suffering with which sinning against love afflicts the heart is more keenly felt than any other torment. It is absurd to assume that the sinners in hell are deprived of God’s love. Love is offered impartially. But by its very power it acts in two ways. It torments sinners, as happens here on earth when we are tormented by the presence of a friend to whom we have been unfaithful. And it gives joy to those who have been faithful.  (The Spiritual World of Isaac the Syrian by Bp. Hilarion Alfeyev [Cistercian Studies 175])
  
The Venerable Bede ca. 673-735
 
Jas 3:6 And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.
 
The tongue is a fire, because by speaking evilly it consumes the forest of virtues. Hence the wise man says about the foolish, And the opening of his mouth is a setting on fire. (Sir. 20:15) That saving fire which, devouring wood, hay, straw, (1 Cor. 3:12) enlightens the secrets of the heart of the heart is contrary, namely, to this destructive fire. Holy teachers are set on fire by it both that they themselves may burn with loving and that by preaching they may set others on fire with fiery tongues, as it were. About them it has been well written that, There appeared to them seperate tongues of fire, as it were, and settled upon each of them, and all were filled with the Holy Spirit. (Acts 2:3-4) It is rightly said of the uncontrolled tongue, however, that it is a world of wickedness, because almost all villanous deeds are either planned by it (as robberies, rapes), or carried out by it (as perjuries, flase witnesses), or defended by it (as when some sinner by making excuses denies the evil he has committed and by boasting feigns a good that he has not done.) And having been set on fire by hell, it sets on fire the wheel of our life. By hell, he says, “by the devil and his angels”, for whom hell was made (Mt. 25:41) and who always everywhere take with them the torments of flames, whether they fly in the air or wander on the earth or beneath the earth or are kept [there. They are] like a person with a fever who, even if he is placed on ivory beds or ina sunny places, still cannot avoid the heat and the chill of the illness within him. So therefore the demons, even if they are worshipped in the golden temples or move around through the air, always burn with hellish fire and, being reminded from their own punishment, they also suggest through envy to gullible men, the fuel of vices from which they too may perish. (Commentary on the Catholic Epistles)
 
Irish Liturgy ca. 7th-11th cent.
 
You call out to your servant from the flame, (Cf. Ex. 3.2-4)
You do not spurn the bush of thorns,
And though you are consuming fire, (Cf. Dt. 4:24)
You do not burn what you illumine.
Now it is time that the cloudy bee-bread
Should be consumed, all impurity boiled away,
And the waxen flesh should shine
With the glow of the Holy Spirit.
(Celtic Spirituality: Hymn at the Lighting of the Paschal Candle )
 
St. Mark of Ephesus 1392-1444
 
Since the saints do not bring with them any evil work or evil mark, this fire manifests them as brighter, as gold tried in the fire, or as the stone amianthus, which, as it is related, when placed in fire it appears as charred, but when taken out of the fire become even cleaner, as if washed with water, as were also the bodies of the Three Youths in the Babylonian furnace. Sinners, however, who bring evil with themselves, are seized as a suitable material for this fire and are immediately ignited by it, and their “work,” that is, their evil disposition or activity, is burned and utterly destroyed and they are deprived of what they brought with them, that is, deprived of their burden of evil, while they themselves are “saved” — that is, will be preserved and kept forever, so that they might not be subjected to destruction together with their evil. (Refutation of the Latin Chapters Concerning Purgatorial Fire, First Homily)
 
St. John Maximovitch 1896–1966
 
The Prophet Daniel, speaking of the Dread Judgment, relates how the Ancient of Days, the judge, is on His throne, and before Him is a river of fire. Fire is a purifying element. Fire scorches sin, it burns it up, and woe also burns it up; if sin has become natural to a man, then it burns up the man himself as well.

That fire will flare up inside a man: on seeing the Cross, some will rejoice, while others will fall into despair, confusion, terror. In this way, men will immediately be separated. In the Gospel narrative, some stand to the right of the Judge, some to the left — their inner consciousness separated them. The very state of a man’s soul casts him to one side or the other, to the right or to the left.

The more consciously and persistently a man strives toward God in his life, the greater will be his joy when he hears the words: “Come unto Me, ye blessed”; and conversely, those same words will call forth the fire of horror and torment on those who did not want Him, who fled or fought or blasphemed Him during their life.

The Dread Judgment knows no witnesses or charge-sheets. Everything is recorded in men’s souls, and these records, these “books” are open. Everything becomes clear to all and to oneself, and the state of a man’s soul assigns him to the right or to the left.

Some go to joy, others to horror.

When the “books” are open, it will become clear to all that the roots of all vices are in man’s soul. Here is a drunkard, a fornicator; some may think that when the body dies the sin dies as well. No; the inclination was in the soul, and to the soul the sin was sweet.

And if [the soul] has not repented of that sin and has not become free of it, it will come to the Dread Judgment with the same desire for the sweetness of sin and will never satisfy its desire. In it will be the suffering of hatred and malice. This is the state of hell.

The “fiery Gehenna” is the inner fire; this is the flame of vice, the flame of weakness and malice; and

there will be [the] wailing and gnashing of teeth

of impotent malice.

On Hell

The idea that God is an angry figure who sends those He condemns to a place called Hell, where they spend eternity in torment separated from His presence, is missing from the Bible and unknown in the early church. While Heaven and Hell are decidedly real, they are experiential conditions rather than physical places, and both exist in the presence of God. In fact, nothing exists outside the presence of God.

This is not the way traditional Western Christianity, Roman Catholic or Protestant, has envisioned the afterlife. In Western thought Hell is a location, a place where God punishes the wicked, where they are cut off from God and the Kingdom of Heaven. Yet this concept occurs nowhere in the Bible, and does not exist in the original languages of the Bible.

While there is no question that according to the scriptures there is torment and “gnashing of teeth” for the wicked, and glorification for the righteous, and that this judgment comes from God, these destinies are not separate destinations. The Bible indicates that everyone comes before God in the next life, and it is because of being in God’s presence that they either suffer eternally, or experience eternal joy. In other words, both the joy of heaven, and the torment of judgment, is caused by being eternally in the presence of the Almighty, the perfect and unchanging God.

This is not a new interpretation or a secret truth. It has been there all along, held by the Church from the beginning, revealed in the languages of the Scriptures, which were spoken by the Christians of the early church era. This understanding was held by nearly all Christians everywhere for the first 1000 years of the Church’s existence, and, except where influence by western theologies, continued to be held by Christians beyond Western Europe and America even up to this day (including the roughly 350 million Orthodox Christians worldwide).

When you examine in context the source words which are translated as “hell” in English language Bibles the original understanding becomes clear. You will find that “hell” is translated from four different Greek and Hebrew words. These words are not interchangeable in the original language, yet, incredibly, in English-language bibles these words are translated differently in different places to fit the translators’ theology (rather than allow the words of scripture to determine their theology). Not only did English translators dump these four very different words into one meaning, they were not even consistent with it and chose to translate these same words with different meanings in different places. It is no wonder that English readers of the Bible are confused.

If one examines what the early Church Fathers wrote about “hell” and the afterlife, it will be seen that they too understood that there is no place called hell, and that both paradise and torment came from being in God’s presence in the afterlife.

When you examine what the Roman Catholic Church teaches and what most Protestants believe about the afterlife, and compare that with the scriptures and early Church beliefs, you find large disparities. You will also find their innovative doctrines were not drawn from the Bible or historic Church doctrine, but rather from the mythology of the Middle Ages, juridical concepts, and enlightenment rationalizations, all alien to early Christian thought.

The Afterlife According to the Hebrew Scriptures

Sheol is one word sometimes translated as “Hell” in the Old Testament. In Hebrew, this word is a proper noun, that is a name or title, so properly it should not have been translated but simply transliterated, as is done with other names. The literal meaning of this Hebrew word is simply “subterranean retreat”. Sheol was not understood as a physical place since it exists in the spirit world, but it is a spiritual “place” associated with dead people. It was understood that when a person dies, their body is buried, and their soul goes to reside in Sheol. That is the fate for all people who die, both the righteous and the wicked. According to Hebrew scholars, anything more detailed is conjecture and speculation.

Sheol was translated as “hell” in a number of places where it was indicating a place for the wicked, which is consistent with western thought. But it was also translated as “grave” and as “pit” in a number of other places where it was clearly not a place of the wicked. Yet there are other Hebrew words for grave and pit, so why did it not occur to the translators that if the author wanted to mean pit or grave they would have used them? It can been seen that where Sheol fit the translators’ idea of hell as a place of torment, they interpreted it one way, as hell, and simply used the word another way if it did not, confusing those who are trying to understand the Scriptures in translation.

In historic Jewish understanding, it is the perception of the individual in Sheol that makes the difference. This same “place” called Sheol is experienced by the righteous as “gen eiden”, the Garden of Eden or Paradise, i.e. “heaven”. Moreover, Sheol is experienced by the wicked as the “fires of gehennom”, i.e. punishment or “hell”.

What is it that causes this same place to be experienced differently by the righteous and the wicked? According to the Jews (and by inheritance, the Christians as well) it is the very presence of God. Since God fills all things and dwells everywhere in the spirit world, there is nowhere apart from Him. Moreover, evil sinners, the enemies of God, experience His presence, His Shechinah glory, as punishment. Yet the righteous bask in that same glory, and experience it as the love and joy of God, as Paradise.

Consider Shadrach, Meshach and Abednego, who refused to worship the idol in Babylon (Daniel 3). They were thrown by King Nebuchadnezzer into the “fiery furnace” which was heated “seven times more”. The significance of “seven” is a number symbolic of the “furnace” of Heaven, the place where God dwells. The three Jews were unharmed by the fire where one “like the Son of God” was among them. However, the same flames of fire killed the king’s “most mighty” soldiers. This is an analogy to how the presence of God is light and warmth to those who love him, and pain and destruction to those who oppose him, yet it is the same “fire.”

It’s also useful to consider the ancient Greco-Roman pagan understanding of the heavens and Hades. Though it was not fundamental to Hebrew theology, the Greek view was still sometimes referenced or borrowed, because these ideas were familiar and prevalent in the culture.

The ancient pagan Greek view, later adopted by the Romans, was that heaven was a physical place up in the sky. The word for heaven is used interchangeably with the location of the objects of the sky, as in “heavenly bodies”, and for the dwelling place of the gods. That is why the Greek word for heaven and sky is the same; there was no distinction made between them in the earliest writings, but eventually they were also understood to be more as a metaphor for the spiritual heaven.

For the ancient pagan Greeks, Hades was a place, but was sometimes also personified in folk mythology. The physical place was where all humans go when they die, a site located at the center of the earth. Like Sheol, it was the final abode of all humans, but unlike Sheol, it was taken to be a geographic site, the literal “underworld” in folk mythology. It was also taken as a metaphor for the place of final rest. Hades was also sometimes taken as the name of the ruler of this place, the pagan god Hades, also known as Pluton by the Romans.

In Greco-Roman mythology Heaven was reserved only for the gods, and after death mere mortals could only hope to find a safe place in Hades to spend eternity. The early Greco-Roman Hades was a very literal and even primitive concept, compared to the Jews’ more spiritual Sheol. If a person was dead, they were in Hades, and there was no other option; only a very rare few heroes challenged the gods of the heavens and were immortalized in the stars.

The pre-Christian Greek language had thus developed in this kind of world view, both heaven and Hades as a physical and literal existence up in the sky, or down under the ground. Although these later became more metaphorical in more developed pagan writings, from this is where the universal concept of “up” for heaven or Paradise, and “down” for the place of the dead came. It is used metaphorically by both the Jews and pagans to describe mankind’s relationship with God, and so became a universal cultural concept. This is why there are so many Biblical references to God being “up” in heaven, and Sheol being “down” in the “under parts of the earth”. However, neither the Jews nor the early Christians took these ideas literally as the ancient Greeks and Romans may have, but understood “up” and “down” as spiritual rather than physical realities.

For the Jews and early Christians, even Sheol was not separated from God. Translating directly from the Greek of the Septuagint Palms 139:7 and 8 “Where can I go away from your spirit? And away from your presence, where can I flee? If I go up into heaven, you are there. If I go down into Hades, there is your presence.”

When Jewish scholars translated their scriptures into Greek in the third century BC, they used the Greek word Hades interchangeably for the Hebrew Sheol in the Septuagint. Strictly speaking, the pagan understanding was very different, but Jewish scholars adapted “Hades” for their use. It is one of many examples of changed, allegorical, or metaphorical non-Hebrew words used in the Bible borrowed from Greek pagan mythology. In the New Testament, Hades is used in a number of places as the Greek equivalent to Sheol as well.

In the Hebrew Scriptures, or Old Testament, Sheol is translated 31 times as Hell in the King James Bible, and similarly in the Revised Standard and NRSV. In a number of other places it is translated as “grave” or “pit” and once even as “dust”. It appears the translators did not have a very consistent understanding as to what Sheol means, translating the same word differently in different places. The idea of “Hell” as a physical place of torment, apart from the presence of God, had already taken root, and the translation fit the preconception rather than the original meaning of the word.

Gehennah is another word translated as “hell”. It was known to the Jews as a physical place, a valley outside to the south of Jerusalem. It literally means in Hebrew “valley of the sons of Hennah”. Here child sacrifices were once made to the pagan god Molech. Gehennah is mentioned in 2 Chronicles 28:3 and 33:6, and Jeremiah 7:31, 19:2-6, and appears in many traditional extra-Biblical Jewish writings. After this area came under Jewish control a memorial fire was kept burning there. Later it became a dumping place for refuse, dead animals, and eventually prisoners’ bodies, or the bodies of the poor that were not claimed by any family. Trash fires were kept continually burning there for sanitary reasons. It was like many landfills: a smoky, foul-smelling place with carrion-eating birds circling overhead.

By the time of Jesus this place became a well known metaphor for the fate of those condemned and judged by God. Expressions like “the fiery pit” or the “fires of Gehennah” were equivalent to the unrighteous’ experience of God’s presence. Gehennah was the place where evil and sinful people ended up. In Jewish mystical writings it was believed that this place is where the final destruction of the wicked would occur at Messiah’s arrival. Because this is when the resurrection would occur, all the evil lawbreakers would be resurrected and standing in Gehennah when God reclaims the earth. In the final battle, God’s enemies, the evil ones, would be burned up, “As wax melts before the fire, so let the wicked perish at the presence of God” as it says in Psalm 68. Jesus affirmed and clarified this teaching and Christians now believe this will occur on Messiah’s return.

This experience of Gehennah was used as an analogy to express what happens to those who oppose the God of the Jews. Yet even it was not a place God “sends” people. The fire itself was understood to be how the wicked experienced the Shechinah glory of God, as a burning judgment fire.

Therefore, usage of this word is interchangeable with “judgment”, and quite different than Sheol. To be forgiven of your offenses was to be rescued from “the fiery pit”, or rescued from judgment. You would still go to Sheol until the resurrection, but in glory rather than in torment.

Notice however that in English, the translators rendered Gehennah as the “valley the sons of Hennah” in some places in the scriptures and in other places as “hell,” rather than just making a direct translation of the words wherever it appears. This confuses the reader, who could get a more consistent understanding of the meaning of the word if it was rendered accurately as “Gehennah” every time, or more properly as “the Valley of the Sons of Hennah”.

There are numerous references to God’s presence being like fire in the Hebrew Scriptures. In addition, before the invention of the electric light, any reference to “light” meant “fire” in one form or another. For example, “The Lord thy God is a consuming fire” (Numbers); God “…appeared to [Moses] in a flame of fire out of the midst of the bush,” (Exodus); “The fire of the Lord burns among them” (Numbers); “the Lord descends upon it in fire” (Exodus); “You have refined us as silver in a fire” (Psalms); and “Who makes His angels spirits, His ministers a flame of fire” (Psalms). These are a few of the many Old Testament references to God being perceived as fire; it was how the Jews understood humans experience God’s Shechinah glory.

No human could bear to look at the blazing holy presence of God: not Moses, who hid his face, not Abraham, not Adam or Eve after they fell from Grace. No human could look at the face of God and live to tell about it.

God is described as fire in the following verses; Gen 19:24, Ex 3:2, 9:23, 13;21-22, 19:18, Num 11:1-3, 4:24, Ne 9:12, Ps 66:10, 104:4, Is 66:15, among others places.

Another interesting word study to examine is the Hebrew words used in the Old Testament when describing how God “punishes” people in the English bibles. Ten different Hebrew words are translated as “punish” in this context, yet none carries our meaning of punishment in English. The most common word “paqad” rendered 31 times as punish, simply means “to visit” or “to remember.” The word “anash” [used 5 times] simply means “to urge” or “compel”, “chasak” [occurs 3 times] means to restrain, “avown” [used 12 times] means sin. This also implies the cost or penalty for being evil or causing offence. One interesting word translated as punish, “yakar” means to chastise, but also means “to add value” as in chastising a child makes him more valuable. There are a few others words rendered as punish, but they occur only once each. As can be seen, none of these words clearly indicates that God does the punishing. Apparently for the translators, every time God visits or remembers His people, he is “punishing” them, but that is not how Jews understand this word. Nor would Jews automatically assume that a visit from God was a bad thing, either.

This kind of translation seems attributable to a presupposition of what these words mean, and intrinsically changes the meanings of these words from the original intent. The translators’ own incorrect ideas have clouded their objectivity, an all-too-frequent occurrence with virtually all western language Bibles.

The Afterlife According to the New Testament

Jesus and the Apostles were all Jews of course, as were nearly all the members of the first Christian Church. The first Christians saw themselves as inheritors of the covenant of Abraham, and the early Church of course had no New Testament, so they naturally understood the afterlife in the terms of the Old Testament. The Gospels and all of the epistles affirm this understanding as well, when read in the original Greek.

In the Gospel story of Lazarus and the Rich Man, Jesus clearly states that they both end up in the same place, in Hades. Hades of course is used to mean the same thing as Hebrew “Sheol,” it simply means the place everyone goes when they die. In Hades they can see each other and talk to each other, although they are far off from each other. “And in Hades, he lifts up his eyes, being in torment, and sees Abraham far off, and Lazarus in his bosom.” [Luke 16:23]. All of them are in Ha rus received bad things, but now he is comforted, and you are in pain”. See how he contrasts “but now” (in death), one is comforted, the other in torment. Neither does it says that God is punishing him, he is simply “in pain” while there. They were separated by a large gulf, but it is clearly spiritual and not physical, since they are not in the physical world, for neither would the Rich Man have a physical tongue to cool with physical water from Lazarus’ physical finger. So it is a gulf that exists in the heart, a spiritual gulf that causes us to experience God’s loving presence as paradise or torment. A gulf that was not placed there by God, but rather created by the choices and actions of the sinner.

Hades is translated as hell ten times in the New Testament, but it is also translated as “grave” in 1 Cor 15:55, another point of inconsistency.

In Revelation Chapter 20, it states that Death and Hades gave up their dead, and Death and Hades are placed in the lake of fire when God reclaims the world. If the ones in Hades were judged and will be in torment for eternity “far from the Lord” as so many think, why would these same ones be released from Hades when God returns? It is because all who have died reside in “Death and Hades” until that moment, when Death and Hades can no longer exist because God is present. The “lake of fire and brimstone” into which Death and Hades is placed, in the Greek