Clement of Alexandria and Origen of Alexandria about post-mortem instruction for souls

 Clement of Alexandria and Origen of Alexandria about post-mortem instruction for souls

Clement of Alexandria (d. 215)

"And this takes place, whenever one hangs on the Lord by faith, by knowledge, by love, and ascends along with Him to where the God and guard of our faith and love is. Whence at last (on account of the necessity for very great preparation and previous training in order both to hear what is said, and for the composure of life, and for advancing intelligently to a point beyond the righteousness of the law) it is that knowledge is committed to those fit and selected for it. It leads us to the endless and perfect end, teaching us beforehand the future life that we shall lead, according to God, and with gods; after we are freed from all punishment and penalty which we undergo, in consequence of our sins, for salutary discipline. After which redemption the reward and the honours are assigned to those who have become perfect; when they have got done with purification, and ceased from all service, though it be holy service, and among saints. Then become pure in heart, and near to the Lord, there awaits them restoration to everlasting contemplation; and they are called by the appellation of gods, being destined to sit on thrones with the other gods that have been first put in their places by the Saviour." (Clement of Alexandria, Stromata, book 7, ch. 10; source: https://www.newadvent.org/fathers/02107.htm )

Origen of Alexandria (d. 253)

“We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say twofold mode, I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we saw these things, we did not understand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and inquire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understanding and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although through a glass darkly (cf. 1 Cor 13:12), all of which are revealed more clearly and distinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, i.e., globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who has passed into the heavens, Jesus the Son of God, who said, ‘I will that where I am, these may be also’ (cf. Jn 14:3, Jn 17:24). And of this diversity of places He speaks, when He says, ‘In My Father's house are many mansions’ (cf. Jn 14:2). He Himself is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e., not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place.” (Origen of Alexandria, book 2, ch. 11, par. 6; source: https://www.newadvent.org/fathers/04122.htm )


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