In this first quotation, notice what Chrysostom is saying about where sin can be remedied, in terms of this life or the next:
So there is no righteous person who does not have sin, and there is no sinner who does not have goodness. But since there is a recompense for each, see what happens. The sinner receives as his due the fair recompense for his good deeds, if he has even a small evil deed; and the righteous person receives his due the fair judgment for his sin, if he has done even a small evil deed. So what happens, and what does God do? He has set a boundary for the sin between the present life and the age to come. If a person is righteous, but has performed some mean action, and is ill in this life and is handed over to punishment, do not be disturbed, but consider with yourself, and say that this righteous man has done some small evil deed at some time, and is receiving his due here, in order that he may not be punished hereafter. So if someone is righteous and suffers some misfortune, he receives his due here for this purpose, in order that he may put away his sin here and depart clean to the other world. If someone is a sinner, laden with wickedness, ill with innumerable incurable evils, rapacious, avaricious, he enjoys prosperity here for this purpose, in order that he may not seek a reward hereafter.- John Chrysostom, De Lazaro Concio VΙ, §9, PG 48:1042-1043; Catharine P. Roth, trans., St. John Chrysostom On Wealth and Poverty, 6th Sermon on Lazarus and the Rich Man, §3 (Crestwood: St. Vladimir’s Seminary Press, 1984), p. 123.
Οὐκ ἔστιν οὖν τις δίκαιος, ὃς οὐκ ἔχει ἁμαρτίαν· καὶ οὐκ ἔστι τις ἁμαρτωλὸς ὃς οὐκ ἔχει ἀγαθόν· ἀλλʼ ἐπειδὴ ἑκάστων ἐστὶν ἀντίδοσις, βλέπε τί γίνεται· Ὁ ἁμαρτωλὸς ἀπολαμβάνει τῶν ἀγαθῶν αὐτοῦ ἰσόῤῥοπον τὴν ἀντίδοσιν, ἐάν τι ἔχῃ κἂν μικρὸν ἀγαθόν· καὶ ὁ δίκαιος ἀπολαμβάνει τῆς ἁμαρτίας αὐτοῦ τὴν ἰσόῤῥοπον κρίσιν, κἂν μικρόν τι ποιήσῃ κακόν. Τί οὖν γίνεται, 48.1043 καὶ τί ποιεῖ ὁ Θεός; Ἀφώρισε νόσον τῇ ἁμαρτίᾳ, τὸν παρόντα βίον καὶ τὸν μέλλοντα αἰῶνα. Ἐὰν οὖν ᾖ τις δίκαιος, καὶ ἐργάσηταί τι φαῦλον, καὶ νοσήσῃ ὧδε, καὶ τιμωρίᾳ παραδοθῇ, μὴ θορυβηθῇς, ἀλλʼ ἐννόησον πρὸς ἑαυτὸν, καὶ εἰπὲ, ὅτι οὗτος ὁ δίκαιος πώποτε μικρόν τι κακὸν ἐποίησε, καὶ ἀπολαμβάνει ὧδε, ἵνα μὴ ἐκεῖ κολασθῇ. Πάλιν, ἐὰν ἴδῃς ἁμαρτωλὸν ἁρπάζοντα, πλεονεκτοῦντα, μυρία ποιοῦντα κακὰ, κἂν εὐθυνῇ, ἐννόησον ὅτι ἐποίησέ ποτε ἀγαθόν τι, καὶ ἀπολαμβάνει ὧδε τὰ ἀγαθὰ, ἵνα μὴ ἐκεῖ ἀπαιτήσῃ τὸν μισθόν.
Notice what Chrysostom is saying: there is no punishment for the sin of the righteous in the hereafter. That's a view that is inconsistent with the Roman Catholic fiction of Purgatory. The reason, of course, for this inconsistency is that Chrysostom did not believe in Purgatory - he had never even heard of it.
On a slightly different note, consider what Basil says in the following quotation:
I find, then, when I take up the divine Scriptures, in the Old and New Testaments, that disobedience towards God is plainly judged to lie not in the multitude of sins nor their magnitude, but in the mere transgression of any one command, and that there is a common judgment of God against all disobedience.- Basil of Caesarea, De Judicio Dei, §4, PG 31:653; tr. W. K. L. Clarke, The Ascetic Works of Saint Basil, Translations of Christian Literature Series I, Greek Texts (London: S.P.C.K.,1925), p. 81.
Εὑρίσκω τοίνυν, ἀναλαβὼν τὰς θείας Γραφὰς, ἐν τῇ Παλαιᾷ καὶ Καινῇ Διαθήκῃ, οὔτε ἐν τῷ πλήθει τῶν ἁμαρτανομένων, οὔτε ἐν τῷ μεγέθει τῶν ἁμαρτημάτων, ἐν μόνῃ δὲ τῇ παραβάσει οὑτι νοσοῦν προστάγματος, σαφῶς κρινομένην τὴν πρὸς Θεὸν ἀπείθειαν, καὶ κοινὸν κατὰ πάσης παρακοῆς τοῦ Θεοῦ τὸ κρῖμα·
Notice that in this quotation Basil insists that there is a common judgment for sin. Basil does not here distinguish between "mortal" sins and "venial" sins, which receive different punishments. This view is inconsistent with notion that Purgatory is a place or state for the expiation of "venial" sins in the afterlife.
The same unity-of-punishment-for-all-sins theme can be seen from a slightly different angle in the following quotation, noting especially the last sentence:
However, if I would narrate all that I find in the Old and New Testament, time would soon fail me as I expounded it. But when I come to the actual words of our Lord Jesus Christ in the Gospel, the utterance of Him Who is about to judge the living and dead, which have more weight with the faithful than all other narratives and arguments, I see in them the great necessity, if I may say so, of obeying God in all things, and again, in the case of each commandment, absolutely no pardon left to those who do not repent of their disobedience, since one can hardly venture a different opinion, or even let it enter the mind, in the face of such open, clear, and unqualified declarations. “For heaven” He says “and earth shall pass away, but my words shall not pass away.” There is no difference made in this passage, no discrimination, no reservation whatever made. He says not “these words” or “those” but “My words.” For it is written: “The Lord is faithful in all his words”—whether forbidding anything, or commanding, or promising, or threatening, whether He refers to the doing of what is forbidden, or to the leaving undone what is commanded. For that leaving of good works undone is punished equally with perpetrating evil works, is shown and proved sufficiently to any soul not afflicted with complete unbelief by the aforesaid judgment in the case of Peter.- Basil of Caesarea, De Judicio Dei, §8, PG 31:672-673; tr. W. K. L. Clarke, The Ascetic Works of Saint Basil, Translations of Christian Literature Series I, Greek Texts (London: S.P.C.K.,1925), pp. 87-88.
Ἀλλὰ ταῦτα μὲν ἐὰν θέλω καταλέγειν, ὅσα εὑρίσκω ἔκ τε Παλαιᾶς καὶ Καινῆς Διαθήκης, ἐπιλείψει με τάχα διηγούμενον ὁ χρόνος. Ἤδη δὲ καὶ ἐπʼ αὐτὰς ὅταν ἔλθω τὰς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῷ Εὐαγγελίῳ φωνὰς, αὐτοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκροὺς τὰ ῥήματα, ἃ πάσης μὲν ἱστορίας, πάσης δὲ ἄλλης ἀποδείξεως παρὰ τοῖς πιστοῖς ἀξιοπιστότερα, πολλὴν μὲν ἐν αὐτοῖς καταμανθάνω τῆς ἐν πᾶσι πρὸς Θεὸν εὐπειθείας, ἵνα οὕτως εἴπω, ἀνάγκην· οὐδεμίαν δὲ ὅλως, ἐπ' οὐδενὶ προστάγματι, καταλειπομένην τοῖς μὴ μετανοοῦσι τῆς ἀπειθείας συγγνώμην, εἰ μή τι ἕτερόν ἐστι τολμῆσαι, καὶ μέχρις ἐννοίας λαβεῖν, πρὸς οὕτω γυμνὰς, σαφεῖς τε καὶ ἀπολύτους ἀποφάσεις· Ὁ οὐρανὸς γὰρ, φησὶ, καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. Οὐκ ἔστιν ἐνταῦθα διαφορὰ, οὐκ ἔστι διαίρεσις, οὐδὲν οὐδαμοῦ ὅλως ὑπολέλειπται. Οὐκ εἶπεν· Οὗτοι ἢ ἐκεῖνοι, ἀλλʼ, Οἱ λόγοι μου, πάντες ὁμοῦ δηλονότι, οὐ μὴ παρέλθωσι. Γέγραπται γάρ· Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις αὐτοῦ· εἴτε ἀπαγορεύων ὁτιοῦν, εἴτε προστάσσων, εἴτε ἐπαγγελλόμενος, εἴτε ἀπειλῶν, καὶ εἴτε ἐπὶ τῇ πράξει τῶν ἀπηγορευμένων, εἴτε ἐπὶ τῇ ἐλλείψει τῶν ἐπιτεταγμένων. Ὅτι γὰρ ἐπίσης τῇ ἐνεργείᾳ τῶν κακῶν καὶ ἡ τῶν ἀγαθῶν ἔργων ἔλλειψις ἐκδικεῖται, ἤρκει μὲν καὶ πρὸς ἀπόδειξιν καὶ πληροφορίαν τῇ γε μὴ παντελῆ ἀπιστίαν νοσούσῃ ψυχῇ τὸ προειρημένον ἐπὶ τῷ Πέτρῳ κρῖμα·
Basil, however, does not limit himself to explaining that there is not a difference between sins of commission and sins of omission. He goes on to explain that there are not "great" and "little" sins with respect to punishment, though there may be with respect to mastery:
How are we to deal with those who avoid greater sins but commit small sins regarding them as venial (μικρὰ, small, little) sins?- Basil of Caesarea, In Regulas Brevius Tractatas, Interrogatio CCXCIII, PG 31:1288-1289; tr. W. K. L. Clarke, The Ascetic Works of Saint Basil, Translations of Christian Literature Series I, Greek Texts (London: S.P.C.K., 1925), The Shorter Rules, Question & Answer #293 (CCXCIII), pp. 342-343.
First of all we must know that in the New Testament it is impossible to observe this distinction. For one sentence is passed against all sins, that of the Lord Who said: “Every one that committeth sin is the bondservant of sin.” And again: “The word that I spake, the same shall judge him at the last day.” Then there is the sentence of John who cried: “He that obeyeth not the Son shall not see life, but the wrath of God will abide on him.” Disobedience receives this threat not because it is worse than other sins but because it is refusing to hear. Generally speaking, however, if we are allowed to speak of a little and a great sin, it can be proved unanswerably that for each man that sin is great which has the mastery of him and that is little of which he is the master, just as among athletes he who conquers is the stronger and he who is beaten is the weaker whoever he be. We must then in the case of everyone who sins, whatever his sin be, observe the precept of the Lord Who said: “If thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the Church. And if he refuse to hear the Church also, let him be unto thee as the Gentile and the publican.” And in all these matters let the apostle’s saying be kept: “Why did ye not rather mourn, that he that had done this deed might be taken away from among you?” For long-suffering and mercy should be joined with severity.
ΕΡΩΤΗΣΙΣ Σ Γʹ. Πῶς δεῖ προσφέρεσθαι τοῖς τὰ μείζονα τῶν ἁμαρτημάτων παραιτουμένοις, τὰ δὲ μικρὰ ἀδιαφόρῶς ποιοῦσιν;
ΑΠΟΚΡΙΣΙΣ. Πρῶτον μὲν εἰδέναι χρὴ, ὅτι ἐν τῇ Καινῇ Διαθήκῃ ταύτην τὴν διαφορὰν οὐκ ἔστι μαθεῖν. Μία γὰρ ἀπόφασις κατὰ πάντων ἁμαρτημάτων κεῖται, τοῦ Κυρίου εἰπόντος, ὅτι Ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας· καὶ πάλιν, ὅτι Ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ· καὶ τοῦ Ἰωάννου βοῶντος· Ὁ ἀπειθῶν τῷ Υἱῷ οὐκ ὄψεται τὴν ζωὴν, ἀλλʼ ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπ' αὐτόν· τῆς ἀπειθείας οὐκ ἐν τῇ διαφορᾷ τῶν ἁμαρτημάτων, ἀλλ' ἐν τῇ παρακοῇ τὴν ἀπειλὴν ἐχούσης. Ὅλως δὲ, εἰ ἐπιτρε πόμεθα λέγειν μικρὸν καὶ μέγα ἁμάρτημα, ἀναντίῤῥητον ἔδει τὴν ἀπόδειξιν ἑκάστῳ μέγα εἶναι τὸ ἑκά στου κρατοῦν, καὶ μικρὸν τοῦτο, οὗ ἕκαστος κρατεῖ· ὥσπερ ἐπὶ τῶν ἀθλητῶν ὁ μὲν νικήσας ἐστὶν ἰσχυρότερος, ὁ δὲ ἡττηθεὶς ἀσθενέστερος τοῦ ἐπι κρατεστέρου, ὅστις ἂν ᾖ. Δεῖ οὖν ἐπὶ παντὸς ἁμαρτάνοντος οἱονδήποτε ἁμάρτημα φυλάσσειν τὸ κρῖμα τοῦ Κυρίου εἰπόντος, ὅτι Ἂν ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν με ταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σεαυτοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα. Ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ Ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς Ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. Φυλασσέσθω δὲ ἐπὶ πᾶσι τοῖς τοιούτοις τὸ ὑπὸ τοῦ Ἀποστόλου εἰρημένον· Διὰ τί οὐ μᾶλλον ἐπενθή σατε, ἵνα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο ποιήσας; Χρὴ γὰρ τὴν μακροθυμίαν καὶ τὴν εὐ σπλαγχνίαν ἐπιφέρεσθαι τῇ ἀποτομία.
We may also note that Basil has the same theme of distinguishing between this life and the next as Chrysostom does. For example, in the following quotation we see him drawing the important distinction:
I beseech you, therefore, through the love of our Lord Jesus Christ, Who gave Himself for our sins, let us apply ourselves to care for our souls. Let us lament the vanity of our past life. Let us strive for such things as will be for the glory of God, and of His Christ, and of the adorable and Holy Spirit. Let us not remain in this slothful ease, always losing through our slothfulness the present opportunity, and putting off to the morrow or distant future the beginning of our works, lest, being found unprovided with good works by Him Who demands our souls, we be cast forth from the joy of the bridechamber, shedding vain and useless tears, and lamenting our ill-spent life, at a time when repentance can no longer avail. “Now is the acceptable time,” says the apostle, “now is the day of salvation.” This is the age of repentance, that of reward: this of labour, that of recompense: this of patience, that of comfort.- Basil of Caesarea, Regulæ Fusius Tractatæ, Proœmium, PG 31:889, 892; main tr. W. K. L. Clarke, The Ascetic Works of Saint Basil, Translations of Christian Literature Series I, Greek Texts (London: S.P.C.K., 1925), Preface to the Longer Rules, p. 145; first alternate tr. William John Hall, The Doctrine of Purgatory and the Practice of Praying for the Dead (London: Henry Wix, 1843), preface to the Longer Rules, p. 125; second alternate tr. James Ussher, An Answer to a Challenge Made by a Jesuit (Cambridge: J. & J. J. Deighton, 1835), preface to the Longer Rules, p. 32.
Παρα καλῶ οὖν ὑμᾶς διὰ τῆς ἀγάπης τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρ τιῶν ἡμῶν, ἁψώμεθά ποτε τῆς φροντίδος τῶν ψυχῶν ἡμῶν· λυπηθῶμεν ἐπὶ τῇ ματαιώσει τοῦ προλαβόντος βίου· ἀγωνισώμεθα ὑπὲρ τῶν μελλόν των εἰς δόξαν τοῦ Θεοῦ, καὶ τοῦ Χριστοῦ αὐτοῦ, καὶ τοῦ προσκυνητοῦ καὶ ἁγίου Πνεύματος. Μὴ τῇ ῥᾳθυμίᾳ καὶ τῇ ἐκλύσει ταύτῃ ἐναπομείνωμεν, καὶ τὸ μὲν παρὸν ἀεὶ διὰ ῥᾳθυμίας προϊέμενοι, πρὸς δὲ τὸ αὔριον καὶ τὸ ἐφεξῆς τὴν ἀρχὴν τῶν ἔρ γων ὑπερτιθέμενοι, εἶτα καταληφθέντες ὑπὸ τοῦ ἀπαιτοῦντος τὰς ψυχὰς ἡμῶν, ἀπαρασκεύαστοι τῶν ἀγαθῶν ἔργων, τῆς μὲν χαρᾶς τοῦ νυμφῶνος ἀποβληθῶμεν, ἀργὰ δὲ καὶ ἀνόνητα μετακλαίω μεν, τὸν κακῶς παρεθέντα τοῦ βίου χρόνον ὀδυρό μενοι τότε, ὅτε πλέον οὐδὲν ἐξέσται τοῖς μεταμελο μένοις. Νῦν καιρὸς εὐπρόσδεκτος, φησὶν ὁ Ἀπό στολος, νῦν ἡμέρα σωτηρίας. Οὗτος ὁ αἰὼν τῆς μετανοίας, ἐκεῖνος τῆς ἀνταποδόσεως· οὗτος τῆς ὑπομονῆς, ἐκεῖνος τῆς παρακλήσεως.
First Alternate Translation of the last line:
This present life is a state of penitence, the next of retribution; here we must labor, there we receive our wages; this is a life of patience, that of consolation.
Second Alternate Translation of the last line:
This present world is the time of repentance, the other of retribution; this of working, that of rewarding; this of patient suffering, that of receiving comfort.
Finally, we see the same distinction between the now and hereafter made in yet another place in Basil's works:
Everlasting rest is apportioned to those who strive lawfully in this life; not given in payment as for a debt of works, but awarded by the grace of a bountiful God to them that trust in Him.- Basil of Caesarea, Homilia In Psalmum CXIV, §5, PG 29:492; main tr. Charles Hastings Collette, Dr. Wiseman’s Popish Literary Blunders Exposed (London: Paternoster-Row, 1860), p. 234; alternative tr. FC, Vol. 46, Exegetic Homilies, Homily 22 on Psalm 114, §5 (Washington D.C.: Catholic University of America Press, 1963) p. 357.
Πρόκειται γὰρ ἀνάπαυσις αἰωνία τοῖς νομίμως τὸν ἐνταῦθα διαθλήσασι βίον οὐ κατὰ ὀφείλημα τῶν ἔργων ἀποδεδομένη, ἀλλὰ κατὰ χάριν τοῦ μεγαλοδώρου Θεοῦ τοῖς εἰς αὐτὸν ἠλπικόσι παρεχομένη.
For, eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works, but provided as a grace of the munificent God for those who have hoped in Him.
This is a follow-on to my previous post regarding Chrysostom alone (link to post). Like the previous post, this one was made with the assistance of Pastor David King.