Ancient afterlife beliefs

  Origen of Alexandria rejected reincarnation Against a somewhat popular myth, Origen of Alexandria didn't accept the doctrine of reincarnation: "In this place it does not appear to me that by Elijah the soul is spoken of, lest I should fall into the dogma of transmigration, which is foreign to the church of God, and not handed down by the Apostles, nor anywhere set forth in the Scripture" (Commentary on Matthew, book 13, chapter 1; source: https://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_IX/Origen_on_Matthew/Origen%27s_Commentary_on_Matthew/Book_XIII/Chapter_1 ) "For, observe, [the angel Gabriel] did not say in the 'soul' of Elijah, in which case the doctrine of transmigration might have some ground, but 'in the spirit and power of Elijah.'" (Commentary on Matthew, book 13, chapter 1; source: https://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_IX/Origen_on_Matthew/Origen%27s_Commentary_on_Matthew/Book_XIII/Chapter_2  ) "But ...

The question of universalism in the Cappadocians: a historical survey of the reactions to their writings In what follows, I will make a list of references about pre-modern witnesses of ‘universalistic’ or ‘universalist-leaning’ positions in the writings of the Cappadocian Christian philosophers (who lived in the fourth century): Basil of Caesarea, Macrina the Elder, Gregory of Nyssa and Gregory of Nazianzus.  The purpose of this text is to show that, while scant, there is evidence that in pre-modern times some have noted the presence of the doctrine in these figures – especially Gregory of Nyssa – or tried to explain it away by suggesting that the texts have been interpolated (which, in a way, is an admission of the presence of the doctrine in the texts themselves) and the latter strategy was probably popular among the later Greek Christian writers. Basil of Caesarea In a letter to Augustine of Hyppo (fl. 4 th -5 th centuries), Paulus Orosius (fl. 4 th -5 th  centuries) wrot...

Quotes from the Odes of Solomon  This text was perhaps written in the 2nd century (see: https://www.earlychristianwritings.com/odes.html ). The translation was taken from the link:  https://www.earlychristianwritings.com/text/odes2.html   " 1 As the hand moves over the harp, and the strings speak, 2 So speaks in my members the Spirit of the Lord, and I speak by His love. 3 For it destroys what is foreign and everything that is bitter: 4 For thus it was from the beginning and will be to the end, that nothing should be His adversary, and nothing should stand up against Him. 5 The Lord has multiplied the knowledge of Himself, and is zealous that these things should be known, which by His grace have been given to us. 6 And the praise of His name He gave us: our spirits praise His holy Spirit. 7 For there went forth a stream and became a river great and broad; 8 For it flooded and broke up everything and it brought (water) to the Temple; 9 And the restrainers of the children o...

Possible traces of universalism in the writings of Latin Christians Introduction In what follows, I’ll present some evidence for the presence of a doctrine or a sympathy of universal reconciliation in some Latin Fathers. In particular, it is possible that St. Ambrose of Milan and St. John Cassian did endorse the doctrine, however the textual evidence from their writings is ambiguous. A similar ambiguity can be found in the writings of Ambrosiaster. It is also possible that Rufinus and Aquleia and St. Melania the Elder also endorsed it. St. Jerome at a certain point clearly repudiated it after seemingly having endorsed it earlier and, finally, despite some claims to the contrary, St. Hilary of Poitiers opposed it. St. Ambrose of Milan (c. 339-397) Known as the teacher of St. Augustine, it is possible that he believed that all the baptized or even all human beings shall be saved but the evidence is ambiguous. For instance, he wrote: ‘‘All who are considered to be joined to the holy Churc...