Brian Daley, S.J. (Roman Catholic Theologian and Historian):
Chrysostom does not seem to have had any conception of an “interim” state between death and resurrection, different in kind or degree from a person’s ultimate fulfillment. The punishments of the damned begin, in his view, immediately after their death — a point he, too, finds illustrated by the parable of Dives and Lazarus (In Cap 6 Epist ad Gal 3; cf. De Lazaro Conc 7.3). The souls of the just, on the other hand, go directly to Christ (De Ss Bernice et Prosdoce 3; In Act Hom 21.4), or enter the “City of God” (De Beato Philogonio I). One passage, however, suggests that the joy of the blessed will not be complete until they are joined by the whole company of the saved, at the end of human history: even Abraham and Paul, he tells his hearers, “are waiting until you have reached fulfillment, that they then may receive their reward. For unless we too are present, the Savior has said that he will not give it to them, just as a kind father might tell his children, who have worked hard and deserved well, that he will not give them anything to eat until their brothers and sisters come” (In Hebr Hom 28.1). However much Chrysostom may dwell on the prospect of individual reward or punishment, salvation in its fullness, for him, is a share in the salvation of all God’s people.
(Brian E. Daley, S.J., The Hope of the Early Church: A Handbook of Patristic Eschatology, [Peabody: Hendrickson Publishers, 2003], p. 109.)
Cf. Vasileios Marinis (L.M.S. Pontifical Institute of Mediaeval Studies, University of Toronto):
John Chrysostom delivered several homilies on the parable of Lazaros and the rich man. In the second homily he asserts that the souls of the righteous, like that of Lazaros, are immediately taken away by angels. The souls of the wicked, however, are required by “certain terrible powers, perhaps sent for this purpose” (φοβεραί τινες δυνάμεις, ἴσως ἀπεσταλμέναι ἐπὶ τούτῳ). Chrysostom also reports that some in his flock believe that the souls of those who die a violent death become demons.
(Vasileios Marinis, Death and the Afterlife in Byzantium: The Fate of the Soul in Theology, Liturgy, and Art, [New York: Cambridge University Press, 2017], p. 22.) Preview.
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
But the departing soul, which is not seen by carnal eyes, is received by angels and placed either in Abraham’s bosom, if it be faithful; or in the custody of the infernal prison, if it be sinful: until the appointed day come, on which it shall receive its body, and give an account of its works at the tribunal of Christ the true Judge.
(S. Joannis Chrysostomi, De Consolatione Mortis, Sermo II, §. 1; PG, 56:299-300; trans. John Harvey Treat, The Catholic Faith, [Nashotah: Bishop Welles Brotherhood, 1888], p. 321.)
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
I testify and affirm, that if any of us who have offended shall forsake his former sins, and promise to God with sincerity that he will turn to them no more, God will require no further satisfaction from him [οὐδὲν ἕτερον ὁ Θεὸς ζητήσει πρὸς ἀπολογίαν μείζονα].
(S. Joannis Chrysostomi, De Beato Philogonio, Homilia VI, §. 4; PG, 48:754; trans. William John Hall, The Doctrine of Purgatory and the Practice of Praying for the Dead as Maintained by the Romish Church, Examined, [London: Henry Wix, 1843], p. 203.)
Alt. Trans. John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
I solemnly affirm and I give you my pledge that if each of us who is in sin turns away from his past evil deeds and truly promises God that he will never go back to them again, God will ask for nothing else by way of a greater excuse.
(S. Joannis Chrysostomi, De Beato Philogonio, Homilia VI, §. 4; PG, 48:754; trans. FC, 72:180.)
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
Settle every affair here, that thou mayest see that tribunal with untroubled mind. As long as we are here we have good hope, but when we come there, we no longer have it in our power to repent nor to cleanse ourselves from our sins. Wherefore it is necessary to be always ready for our going thither.
(S. Joannis Chrysostomi, De Lazaro Concio II, §. 3; PG, 48:985; trans. Four Discourses of Chrysostom: Chiefly on the Parable of the Rich Man and Lazarus, trans. F. Allen, [London: Longmans, Green, Reader, and Dyer, 1869], pp. 45-46.) See also: tertullian.org.
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
Let us know these and let us remember that terrible day and that fire. Let us put in our mind the terrible punishments and return once for all from our deluded road. For the time will come when the theater of this world will be dissolved, and then no one will be able to contend anymore. No one can do anything after the passing of this life. No one can be crowned after the dissolution of the theater. This time is for repentance, that one for judgment. This time is for the contests, that one for the crowns. This one for toil, that one for relaxation. This one for fatigue, that one for recompense.
(S. Joannis Chrysostomi, De Poenitentia, Homilia IX; PG, 49:346; trans. FC, 96:128-129.)
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
Anticipate the exodus of the soul with repentance and correction, because when death comes suddenly, at absolutely no time will the therapy of repentance be fruitful. Repentance is powerful upon the earth; only in Hades is it powerless [καὶ μόνον ἐν τῷ ᾅδῃ τοῦτο οὐκ ἔστι, i.e. the land of the dead]. Let us seek the Lord now while we have time. Let us do what is good so that we will be delivered from the future endless punishment of Gehenna, and will be made worthy of the Kingdom of the Heavens.
(S. Joannis Chrysostomi, De Poenitentia, Homilia IX; PG, 49:349-350; trans. FC, 96:130.)
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
You see, while we are in the present life it is possible for us to gain some advantage from repenting [μεταγνόντας] and by washing away our former sins to be found worthy of the Lord’s loving kindness; but if we are suddenly snatched away while letting slip this present opportunity, we will then be sorry [μετανοήσομεν, repentant] but will gain no benefit from it.
(S. Joannis Chrysostomi, Homiliarum In Genesim, Homilia XLIII; PG, 54:396-397; trans. FC, 82:438.)
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
…and he also urges and presses them forward by another motive, saying, “As we have therefore opportunity, let us do good.” As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins (Mat. xxv. 1. ff.) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus (Luke xvi. 19.) for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, “as we have opportunity, let us work that which is good toward all men,” hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.
(John Chrysostom, Commentary on Galatians, on Gal. 6:9-10; trans. NPNF1, 13:45.) See also: ccel.org.
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
For where tears are—or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating. Hear, I beseech you: although somewhat of the like kind does not take place now, yet in the case of our dead likewise, a great mystery is celebrating. Say, if as we sit together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not what a mystery it is that is taking place, how awful, how dread, and worthy indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and dost thou mourn?
(John Chrysostom, Commentary on the Acts of the Apostles, Homily 21; trans. NPNF1, 11:138-139.) See also: ccel.org.
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
“To me,” he says, “to live is Christ;” if you will enquire of my life, it is He. “And to die is gain.” Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine.
(John Chrysostom, Homilies on Philippians, Homily 3, on Phil. 1:21; trans. NPNF1, 13:195-196.) See also: ccel.org.
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
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.
(S. Joannis Chrysostomi, De Lazaro Concio II, §. 2; PG, 48:984; trans. Four Discourses of Chrysostom: Chiefly on the Parable of the Rich Man and Lazarus, trans. F. Allen, [London: Longmans, Green, Reader, and Dyer, 1869], pp. 43-44.) See also: tertullian.org.
John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
This is why I’m making a special point of calling this saint blessed, because, even if he’s been translated and has left our city, he’s nonetheless gone up to the city of God; and while he’s left the church here, he’s ended up in the church in heaven in which the first-born are enrolled (cf. Heb. 12:23); he’s left the feasts on earth, and has moved on instead to celebrating with the angels.
(S. Joannis Chrysostomi, De Beato Philogonio, Homilia VI, §. 1; PG, 48:749; trans. Pauline Allen, Wendy Mayer, John Chrysostom, The Early Church Fathers, [London and New York: Routledge, 2000], p. 186.) Preview.
Alt. Trans. John Chrysostom, Archbishop of Constantinople (c. 347-407 A.D.):
That is why I say that the saintly Philogonius is a happy soul. His life was changed and he did put aside this city here with us. But he mounted up to another city, the city of God. He left this Church here but he is a citizen in the Church of the firstborn who are enrolled in heaven. He left these festivals here on earth but he entered into the festal gathering of the angels.
(S. Joannis Chrysostomi, De Beato Philogonio, Homilia VI, §. 1; PG, 48:749; trans. FC, 72:166.)
Excursus: Purgatory as a Historical Doctrine.
Brian Daley, S.J. (Roman Catholic Theologian and Historian):
While it is true that the notion of Purgatory as a separate, interim “state” for some souls is first found, in developed form, in Western medieval theology, its roots clearly lie in both the Greek and the Latin Patristic tradition; yet it is equally clear that many Patristic authors oppose such a notion as compromising the finality of death and the judgment of God. Controversial in the early Church, the notion of purgation after death was to remain controversial in the ecumenical discussions of the Middle Ages and the post-Reformation West, and challenges theological interpretation still.
(Brian E. Daley, S.J., The Hope of the Early Church: A Handbook of Patristic Eschatology, [Peabody: Hendrickson Publishers, 2003], p. 223.)
καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν ~ Soli Deo Gloria
