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psst.... the Old Testament Canon was not written in Greek, but in Hebrew. New Testament was written in Greek and Aramaic.
It’s ironic that the Greek speaking apostolic churches rejected the doctrine of purgatory and only the Latin speaking churches accepted it.
Is that "pay" or forgive? Why do we need to confess if sin is already payed for? And do believers all die perfect enough to go heaven?
No, it doesn't. Purgatory is a where you clean up before you get into Heaven. You don't go striding into God's Presence stinking and covered in filth. So you have to stop off and get cleaned up. Not all that hard a concept, really. Then again, maybe having done farm work when I was growing up that left us filthy and malordorous, I know how granny would have greeted us if we'd come clomping into the house after mucking out stalls or some such without having at least hosed off first.
I am city folk, and I get the idea. I see it more in terms of healing required, and situations in which maybe there is a sin not singularly down to one person, or compromised responsibilty, I am just undecided about Biblical support for the concept.
Your premise that the OT ‘belongs to the Jews’ while the NT belongs to Christians’ is flawed. The whole Bible belongs to Christians, and thus is valid matter for Christian canonization. And that’s what happened. What the Jews do with the books they want to read is their business. We are not bound by the Pharisees to know what is Scripture. After all, they rejected any mention of Jesus and rejected every Christian writing they knew of in setting their canon to exclude Jesus. We are not bound by that either.
I think their idea is Jesus paid it all, so they aren’t malodorous after mucking out the stables. They are pristine and ready to sit down at grandma’s table just as they are.
The Biblical support is probably limited to evidence of prayers for the dead and the idea that ones works will be purified as if by fire. It isn’t a systematic all worked out teaching in the Bible. But then lots of things aren’t systematic all worked out teaching from the Bible alone. The concept of the Trinity took a few centuries to work out, with a major heresy (Arianism) complicating the process. Arius was the closest thing the early Church had to a follower of Sola Scriptura. Look where that got him.
Um, no. Purgatory has nothing to do with atonement properly understood. It has to do with reparation for the effects of sin but has nothing to do with the forgiveness of sins. The latter is what atonement is about. The former is what a life of penance is about. Two different things. I suspect you can’t see that, and I get it, but a few threads earlier we discussed getting cleaned up before dinner after mucking out the stables and repairing the window you broke. These things, being filthy dirty and expecting a place at the table, or breaking a window and expecting it to be automagically fixed, are what so many just can’t fathom about our responsibility for past sins.
Greek speaking churches affirm purgation, they simply deny that there is a special place where it occurs. It is simply a process of continued sanctification, rather than an instantaneous transformation into resurrection bodies.
1031. "The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. [Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000.] The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire. [Cf. 1 Cor 3:15; 1 Pet 1:7.] As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. [St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:32-36.]"
How about this partr:
