Church Father Quotes

Origen of Alexandria (c. 184–253 AD)

From Treatise on the Soul (cited in Patrologia Graeca):

“There is not one baptism only. … Another is the baptism of suffering, whereby each is cleansed by his own blood. … This fire whereby involuntary and casual sins are burnt away … is different from that which the Lord assigned to the devil and his angels, of which he says, Enter into everlasting fire.”

This distinction highlights Origen’s view: punishment (kolasis) is corrective and temporal—very different from irreversible torment.

Clement of Alexandria (c. 150–215 AD)

From Stromateis (on understanding of punishment terms):

“As children are chastised by their teacher, or their father, so are we by Providence. … But God does not punish (timoria)… he chastises, however, for good to those who are chastised.”

He further emphasizes that divine punishment is remedial and purifying—not permanent.

Gregory of Nyssa (c. 335–395 AD)

1. On the Soul and the Resurrection (Sermon on the Dead, A.D. 382):

“If a man distinguish in himself what is peculiarly human from that which is irrational… he will purify himself of any evil contracted… after his departure... he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire.”

2. Catechetical Discourse (26,8):

“When the restoration [apokatastasis] to the ancient state… comes to pass, there will be thanksgiving… from all creation, both from those who have been chastised in purification… and also from those who had no need of purification from the beginning.”

These passages underscore Gregory’s belief in restorative punishment: kolasis cleanses and purifies, ultimately reconciling all with God.

Interpretation of “aiōnios”

• None of these Fathers apply aiōnios to mean endless, eternal duration in the punitive sense. Instead, they interpret it as age-long, corrective, or purifying—a set period tied to divine pedagogy rather than perpetual suffering.

• Gregory explicitly envisions all creation eventually restored (apokatastasis), citing aiōnios fire as refining, not annihilating.

• Clement and Origen consistently distinguish between kolasis (chastening) and timoria (vengeance)—with only the former being applied by God.

Summary Table

Father	Quote (Excerpt)	Interpretation of aiōnios Punishment
Origen	“This fire… cleansing… is different… from… everlasting fire.”	Remedial, not endless torment
Clement	“He chastises… for good… not for retaliation.”	Disciplinary, corrective
Gregory of Nyssa	“Purified… by purifying fire… until… filth removed… partake of divinity.” “…restoration… from all creation…”	Purifying, age-long, leading toward universal restoration