The end-time viewpoint of Tatian who lived between 110-172 A.D.
It was my first intention to make this author a mere appendix to his master, Justin Martyr; for he stands in an equivocal position, as half Father and half heretic. His good seems to have been largely due to Justin's teaching and influence. 130-190
His works, which were very numerous, have perished, in consequence of his lapse from orthodoxy.
He says nothing one way or the other.
Chapter VI — Christians' Belief In The Resurrection
And on this account we believe that there will be a resurrection of bodies after the consummation of all things; not, as the Stoics affirm, according to the return of certain cycles, the same things being produced and destroyed for no useful purpose, but a resurrection once for all, when our periods of existence are completed, and in consequence solely of the constitution of things under which men alone live, for the purpose of passing judgment upon them.
Nor is sentence upon us passed by Minos or Rhadamanthus, before whose decease not a single soul, according to the mythic tales, was judged; but the Creator, God Himself, becomes the arbiter. And, although you regard us as mere triflers and babblers, it troubles us not, since we have faith in this doctrine.
For just as, not existing before I was born, I knew not who I was, and only existed in the potentiality of fleshly matter, but being born, after a former state of nothingness, I have obtained through my birth a certainty of my existence; in the same way, having been born, and through death existing no longer, and seen no longer, I shall exist again, just as before I was not, but was afterwards born.
Even though fire destroy all traces of my flesh, the world receives the vaporized matter; and though dispersed through rivers and seas, or torn in pieces by wild beasts, I am laid up in the storehouses of a wealthy Lord. And, although the poor and the godless know not what is stored up, yet God the Sovereign, when He pleases, will restore the substance that is visible to Him alone to its pristine condition.
Chapter XIII — Theory Of The Soul's Immortality
The soul is not in itself immortal, O Greeks, but mortal. Yet it is possible for it not to die. If, indeed, it knows not the truth, it dies, and is dissolved with the body, but rises again at last at the end of the world with the body, receiving death by punishment in immortality. But, again, if it acquires the knowledge of God, it dies not, although for a time it be dissolved.
In itself it is darkness, and there is nothing luminous in it. And this is the meaning of the saying, "The darkness comprehendeth not the light." For the soul does not preserve the spirit, but is preserved by it, and the light comprehends the darkness.
The Logos, in truth, is the light of God, but the ignorant soul is darkness. On this account, if it continues solitary, it tends downward towards matter, and dies with the flesh; but, if it enters into union with the Divine Spirit, it is no longer helpless, but ascends to the regions whither the Spirit guides it: for the dwelling-place of the spirit is above, but the origin of the soul is from beneath.
Now, in the beginning the spirit was a constant companion of the soul, but the spirit forsook it because it was not willing to follow. Yet, retaining as it were a spark of its power, though unable by reason of the separation to discern the perfect, while seeking for God it fashioned to itself in its wandering many gods, following the sophistries of the demons.
But the Spirit of God is not with all, but, taking up its abode with those who live justly, and intimately combining with the soul, by prophecies it announced hidden things to other souls. And the souls that are obedient to wisdom have attracted to themselves the cognate spirit; but the disobedient, rejecting the minister of the suffering God, have shown themselves to be fighters against God, rather than His worshippers.
Chapter XIV — The Demons Shall Be Punished More Severely Than Men
And such are you also, O Greeks,—profuse in words, but with minds strangely warped; and you acknowledge the dominion of many rather than the rule of one, accustoming yourselves to follow demons as if they were mighty. For, as the inhuman robber is wont to overpower those like himself by daring; so the demons, going to great lengths in wickedness, have utterly deceived the souls among you which are left to themselves by ignorance and false appearances.
These! beings do not indeed die easily, for they do not partake of flesh; but while living they practise the ways of death, and die themselves as often as they teach their followers to sin. Therefore, what is now their chief distinction, that they do not die like men, they will retain when about to suffer punishment: they will not partake of everlasting life, so as to receive this instead of death in a blessed immortality.
And as we, to whom it now easily happens to die, afterwards receive the immortal with enjoyment, or the painful with immortality, so the demons, who abuse the present life to purposes of wrong-doing, dying continually even while they live, will have hereafter the same immortality, like that which they had during the time they lived, but in its nature like that of men, who voluntarily performed what the demons prescribed to them during their lifetime. And do not fewer kinds of sin break out among men owing to the brevity of their lives, while on the part of these demons transgression is more abundant owing to their boundless existence?