Reward and Judgment

Salvation · 5 passages · 86 more on file · Broad agreement in this library · Against: Stoic Fate

Judgment presupposes real choice.

  1. 2nd century4 passages
  2. 4th century1 passage

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Didache 16

Didache · fl. c. 100 AD · Didache

Then the human race will come into the fire of testing. Many will stumble and be ruined, but those who hold out in their faith will be saved by the Curse-bearer himself.

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Greek

τότε ἥξει ἡ κτίσις τῶν ἀνθρώπων εἰς τὴν πύρωσιν τῆς δοκιμασίας, καὶ σκανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται, οἱ δὲ ὑπομείναντες ἐν τῇ πίστει αὐτῶν σωθήσονται ὑπ᾽ αὐτοῦ τοῦ καταθέματος.

Justin Martyr — First Apology 28

Justin Martyr · c. 100–c. 165 AD · First Apology

Among us the prince of the wicked demons is called the serpent and Satan and the devil, as you can learn by looking into our writings. Christ foretold that he would be sent into the fire with his host and the people who follow him, to be punished without end.

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Athenagoras — Embassy (Legatio) 12

Athenagoras · fl. c. 177 AD · Embassy for the Christians (Legatio)

Would we, then, cleanse ourselves like this if we did not think God stands over the human race? It is impossible to say so. But since we are persuaded that we will render an account of this whole life here to the God who made both us and the world, we choose a measured, humane, and easily scorned life, thinking we will…

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Greek

Ἆρα τοίνυν, εἰ μὴ ἐφεστηκέναι θεὸν τῷ τῶν ἀνθρώπων γένει ἐνομίζομεν, οὕτως ἂν ἑαυτοὺς ἐξεκαθαίρομεν; Οὐκ ἔστιν εἰπεῖν. Ἀλλ᾽ ἐπεὶ πεπείσμεθα ὑφέξειν παντὸς τοῦ ἐνταῦθα βίου λόγον τῷ πεποιηκότι καὶ ἡμᾶς καὶ τὸν κόσμον θεῷ, τὸν μέτριον καὶ φιλάνθρωπον καὶ εὐκαταφρόνητον βίον…

Minucius Felix — Octavius 36

Minucius Felix · fl. c. 200 AD · Octavius

Let no one take comfort from fate or excuse what happens by it. Let there be a lot of fortune — the mind is still free; and so a person’s acts, not status, are judged. What else is fate but what God has spoken (fatus) concerning each of us?

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Lactantius — Divine Institutes 5.18

Lactantius · c. 250–c. 325 AD · Divine Institutes

This is why someone who would rather go without or die than harm another or snatch something seems foolish — people think a human being is destroyed by death. From that persuasion come the errors of the crowd and of the philosophers.

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