Purgatory - Must we believe it!

Credo,

I agree, very nice post!

Sorry about the length of this. In fact, it's so long, I have to post it in two separate posts. But it's a fairly decent argument from scripture for what Catholics refer to as "Purgatory". Again, sorry for the length.

Purgatory: A Scriptural Doctrine



Many Christians today reject the Catholic-Christian doctrine of Purgatory, claiming it to be “unbiblical” or even “contrary” to Scripture. These claims are simply incorrect. Catholic doctrine on Purgatory is neither unbiblical nor contrary to Sacred Scripture, as we will see.

“But the Bible never mentions the word ‘purgatory’ ”, they insist. True enough. But if that’s our criteria for acknowledging a Christian truth then we’d have to reject the doctrine of the Trinity, because the word “trinity” is found nowhere in the Bible. Yet only the most extreme of fringe groups who call themselves Christians would deny the Trinity.

While we’re at it, if we are to be consistent, we’d also have to eject the doctrine of the Incarnation--that Jesus is God in the flesh--because the word “incarnation” is also absent from the pages of Scripture. Yet this belief, like that of the Trinity, is a core doctrine of the Christian Faith, Catholic or not. It is a central truth believed by all true Christians, with the possible exception of some quasi-Christian sects and individuals.

The bottom line is that the idea of accepting or rejecting a Christian doctrine based upon whether or not the particular name or word(s) used to describe and/or identify that teaching appear in Scripture simply does not hold water. It is not a foolproof way (or necessarily even a good way) of determining the authenticity of a Christian truth.

“OK”, say those Christians who reject the doctrine of Purgatory. “That may be true, but the Bible clearly teaches all Christian doctrines, even if it doesn’t always use the same language commonly employed by today’s Christians to identify a teaching, such as is the case with the Trinity.” Really? Let’s take a closer look at this claim, particularly with respect to the doctrine of the Trinity.

Nowhere does the Bible “clearly teach” the doctrine of the Trinity. In fact it would be quite impossible to derive this divine truth based solely on reading the Bible if the doctrine were not already divinely revealed first.

On the other hand, once a Christian possesses the doctrine, the Bible can be seen to support it. Yet no verse or combination of verses defines or explains the doctrine--namely that the one true God exists in three divine Persons: Father, Son, and Holy Spirit. That the three Persons are One in divine nature yet each Person being wholly and entirely God, co-equal and co-eternal. Not sharing the divine nature, but each possessing it fully and completely. Because in God there exists only one divine intellect and will, one divine nature. And the one divine nature is inseparable and indivisible, yet possessed wholly by Father, Son, and Holy Spirit. This (in part) is the profound divine mystery of the Holy Trinity. But you can’t know that from Bible reading alone.

Just as no verse or combination of verses can be found that fully explains the Trinity, yet once the doctrine is known Scripture can be seen to support it, the same is so with the teaching on Purgatory.

First Peter 3:19-20 says, “In it [the spirit] he [Jesus] also went to preach to the spirits in prison, who had once been disobedient while God patiently waited in the days of Noah during the building of the ark, in which a few persons, eight in all, were saved through water.” A little further on, in 1 Peter 4:6 it says: “For this is why the gospel was preached even to the dead that, though condemned in the flesh in human estimation, they might live in the spirit in the estimation of God.” Jesus preached to these spirits, to the physically dead, and they were benefited by this. That much is clear. This could not be those in hell because nobody is helped there; there is no hope for those in hell. It also could not be souls in heaven because those in heaven need no help; they are already glorified in God’s presence. So at the very least, these verses show that there is NT biblical reference to another state of existence in the afterlife that is neither heaven nor hell.

Now nobody’s saying that these verses refer to Purgatory, and the Catholic Church doesn’t teach that they do. But why do some Christians so vehemently insist that to believe in another state of existence in the afterlife other than heaven or hell is somehow contrary to Scripture when Scripture clearly shows this to be true? And Purgatory, in its simplest and barest form, is simply a state of existence in the afterlife which is neither heaven nor hell--which we’ve just seen is in no way, shape or form “unbiblical” or “contrary” to Scripture.

Before getting into what the teachings on Purgatory are, it’s important to understand what Purgatory is not. Because there is more than a little confusion about this. Hopefully we can clear up at least some of the misconceptions and misunderstandings.

First and foremost, Purgatory is NOT an infringement upon Jesus Christ’s completed act of sacrifice on the cross. Purgatory does not in any way “take away from” the completed work of our Lord and Savior, Jesus Christ. Quite the contrary. It is in fact a fruit of and only possible precisely because of Christ’s redeeming work.

Second, Purgatory is NOT a middle ground or destiny between heaven and hell. In fact, strictly speaking, Purgatory may not be a “place” at all--although it’s often talked about as if it were, in order to help explain what takes place. Purgatory is more accurately a “state” or “condition”. It is a temporary event that one experiences, the purpose of which is to prepare the soul for the glory of heaven. All who experience Purgatory go on to experience heaven. It is therefore a transition from earthly existence to heavenly glory, not a middle destiny between heaven and hell.

Third, Purgatory is NOT a “second chance” to change one’s destiny. After our earthly life is completed, our destiny has been determined, our fate is sealed. There are no second chances. It’s either heaven or hell, for all eternity. Purgatory doesn’t change that. Our earthly life will determine our eternal fate. (Matt. 25: 31-46; John 5:28; Rom. 2: 5-11; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 2:12; Rev. 20: 12-13; Ecc. 12:14; Jer. 17: 10 & 32: 19)

Finally, contrary to some misconceptions, Catholic doctrine does NOT teach that Purgatory does or does not involve “time”. It may take time, it may be instantaneous. We just don’t know. In fact, we have no way of knowing how time works in the afterlife, or even if “time” as we understand it and experience it exists at all. And as stated above, the Catholic Church does NOT teach that Purgatory is a “place”. Because like “time”, “space” also may not exist or function in the same way in the afterlife as in earthly life. We simply do not know. So, with respect to when and where--time and space--the Catholic Church teaches only that Purgatory is a temporary event, occurring after earthly life is completed, that those destined for heavenly glory may need to experience, that may or may not involve “time” and may or may not occur in a particular “place”.

Ok, so what is Purgatory, and how does it fit into God’s plan of salvation? Is Purgatory even needed for those saved by Jesus Christ? Let’s start with the last question.

In its barest sense, the necessity of Purgatory (which literally means a state of purgation or purification) can be expressed in seven words: sinning on earth, no sinning in heaven. People continue sinning their whole lives, even after being “saved”. This sad fact is due to our fallen human nature. Yet in heaven there is no sin. Not in deed, not even in thought. Jesus himself confirms the fact that even our thoughts can be sinful, in Matthew 5: 28, “But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart.”

If we continue sinning our entire lives even after being saved, how then can we enter into heavenly glory where there is no sin, where not the slightest imperfection or defilement of fallen human nature is permitted? We can’t bring even the tendency toward sin with us into heaven. Not even the desire toward sin, not even sinful thoughts are allowed.

The fact that nothing sinful is permitted in heaven is verified by Scripture: “The treasure and wealth of the nations will be brought there, but nothing unclean will enter it, nor anyone who does abominable things or tells lies. Only those will enter whose names are written in the Lamb’s book of life.” (Rev. 21: 26-27) Then in Hebrews we read: “Strive for peace with everyone, and for that holiness without which no one will see the Lord.” (Hebrews 12:14)

The author of Hebrews goes on to describe those in heaven as, “the spirits of the just made perfect.” (Heb. 12: 23) Who are the “just”? Obviously, those saved by Jesus Christ. And why must they be “made perfect”? Also obvious, to enter into the glory of heaven, to be in the presence of God, to “see the Lord.” (Heb. 12: 14; Rev. 21: 27)

Very few people attain perfection during earthly life, though perfection is what’s required in heaven and even though each person’s goal should be perfection through Jesus Christ: “So be perfect, just as your heavenly Father is perfect.” (Matt. 5: 24) On the other hand, the “just made perfect”, (Heb. 12: 23), have attained perfection prior to entering into heavenly glory because “nothing unclean” can enter heaven (Rev. 21: 27). Consequently, this attainment of perfection, which is simply the final step in the sanctification process--the final application of Christ’s righteousness and holiness to the soul destined for heaven--must therefore be received after earthly life is completed yet before entering into heavenly glory. This should be obvious, given the fact that we continue sinning on earth but no sin is permitted in heaven.

Because we are “sown corruptible” yet “raised incorruptible”, “sown dishonorable” but “raised glorious”, (1 Cor. 15: 42-43), it is obvious that something happens to us between the end of our earthly life and before our glorification in heaven. Scripture tells us so because it says we die (are “sown”) corruptible and dishonorable yet raised (into eternal life) incorruptible and glorious. It is this “something”, this transformation that the Catholic Church calls Purgatory.

Since it is a fact that we continue sinning on earth but will not be sinning in heaven because we will no longer have a corrupt human nature in heaven, between death and glory there must be a change (1 Cor. 15: 42-43). There must be a purification, a final sanctification--a “perfecting”--of our very nature (Heb. 12: 23). It cannot be otherwise.

For a person to be fully united to God in heavenly glory every attachment to sin, no matter how minuscule, must be eliminated (Rev. 21: 27). The purification must be perfect, total, and complete. This is, precisely, the Church’s teaching on Purgatory, which is in perfect harmony with Scripture.

There can be no selfish desires in heaven. All desire for self-gain is non-existent in heaven. We must exist totally for God. Not 90% or even 99.9%--we must have complete, total 100% singleness of purpose--100% devotion to and existence for God. We must love others as Jesus loves us--completely and selflessly. We must be totally selfless servants of others. A love mixed with no self interest.

Yet in our fallen human nature, even after being “saved”, we are still disordered in our selfishness. We remain inordinately preoccupied with our selves. We all succumb, to some degree, to the worldly concept of “looking out for number one.” But we cannot bring this kind of self-centered attitude, in any degree, into heaven. Yet who among us is completely without self-centeredness, pride and ego while on earth” Who among us is “perfect”, completely undefiled by sin, sinful tendencies, thoughts and desires?

Even the Apostles fell victim to their own self-centeredness, pride and ego, at least on occasions. One example is when they were arguing amongst themselves about which of them is the greatest. Jesus, in rebuking them, explains that it is the one who is least that is the “greatest” (Lk. 9: 46-48). Jesus explains to them (and to us) that whoever wishes to be great should become the servant of all, just as He Himself came not to be served but to serve and to give His life for others (Matt. 20: 26-28; Lk. 22: 24-30). What Jesus is telling His Apostles, in ordinary everyday language, is something like this” “Look you lunkheads, don’t you understand!? There can be no jealousies or rivalries in heaven. It’s not about self. It’s about God and others. It’s about total self-less-ness!!”

Continued in next post . . .

Could the Apostles bring this “I’m the greatest” attitude and mentality into heaven? No. Can we bring the same or similar self-centered attitudes or desires with us into heaven? Of course not. “All bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice.” (Eph. 4: 31; see again Rev. 21: 27).

Only the Catholic doctrine of Purgatory harmonizes and makes sense of all of Scripture and all of Christ’s teachings about the afterlife. It is only through the final sanctification of Purgatory that our self-centered, sinful nature is cleansed and purified by Jesus, making us fit for heavenly glory.

It is only through the thoroughly biblical teaching of the Catholic Church on purgatorial sanctification that two seemingly paradoxical and apparently contradictory truths can be harmonized and reconciled with each other into one cohesive and homogeneous whole. Namely that we continue sinning (to some degree at least) our entire earthly lives. That’s truth number one. Truth number two is that we do not continue sinning (in any degree) in heaven, not even our thoughts: sinning of earth, no sinning in heaven. The only way to reconcile and harmonize these two truths is that we must undergo a change in our very nature. The fact is that between physical death and eternal heavenly glory must come purification. We must experience jour final sanctification through Jesus Christ before entering into heavenly glory because we can’t bring anything unclean in heaven (Rev. 21: 27; Heb. 12: 14 & 23; Eph. 4: 31;
1 Cor. 15: 42-43). And this final purification, this final sanctification, this final application of Christ’s righteousness is, by definition, Purgatory.

A common misconception is that the Catholic teaching on Purgatory somehow infringes upon the sufficiency of Christ’s completed work on the cross. Wrong! Nothing could be further from the truth.

The Catholic Church gives the name Purgatory to the “final purification of the elect” (See The Catechism Of The Catholic Church, 1031). All who experience this final purification “enter the joy of heaven” (See CCC, 1030). What this means is that Purgatory is simply the final stage in the process of sanctification, it in no way infringes upon Christ’s work on the cross any more than any preceding stage(s) of sanctification infringe upon Christ’s work.

Indeed, it is because of the sacrifice of Jesus that we even have the privilege of being sanctified. The fact that we experience this at all is because Jesus Christ paid the price for us to be permitted to be sanctified in this way. Purgatorial sanctification is, then, a consequence of Christ’s sacrifice on the cross. It is a fruit of Christ’s work, not competition with or denigration of it.

No one says that the earlier steps in the sanctification process in any way infringe upon the sufficiency of Christ’s work. In the same way, our final sanctification of Purgatory in no way infringes upon Christ’s work or implies in any way that it were insufficient. Quite the contrary. Rather than imply insufficiency, it is precisely because of Christ’s sacrifice that we are permitted the final sanctification of Purgatory in the first place!

Purgatory is the final application of Christ’s righteousness. It is the final sanctification, made possible because of Jesus. It is the necessary removal of any remaining self-centeredness and/or disordered self-love that we are still clinging to at the end of our earthly life.

Jesus, the One Mediator, bridges the gap for us between our selfish, sinful earthly life and our selfless, sinless heavenly existence in eternity. Through purgatorial purifi-
cation, Jesus truly cleanses us in His precious blood, making us fit for heavenly glory.

There are only two points of purgatorial doctrine which the Catholic Church teaches infallibly. The first is that Purgatory involves pain or discomfort. This need not be difficult to understand. It’s not as though a vengeful God is exacting His pound of flesh from poor sinners who didn’t “suffer enough” in life. That’s not it at all. In fact, Purgatory also involves great joy. Because not only are those experiencing purgatorial sanctification literally at heaven’s door, but they can also rejoice in the knowledge that they are also, finally, in no danger of falling back into sin. In fact there is no teaching that says purgatorial pain outweighs purgatorial joy.

For some the pain or discomfort of Purgatory might be more easily understood as what happens when the fiery love of Jesus burns away all the impurities remaining in our souls.

For others, Scripture might be helpful for understanding. “Now if any one builds on the foundation with gold, silver, precious stones, wood, hay or straw, the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire will test the quality of each one’s work. If the work stands that someone built upon the foundation, that person will receive a reward. But is someone’s work is burned up, that one will suffer loss; the person will be saved, but only as through fire.” (1 Cor. 3: 12-15) Being saved “through fire” is certainly a painful experience.

There’s also this: “...for whom the Lord loves, he disciplines; he scourges every son he acknowledges.” (Heb. 12: 11) So Scripture clearly shows that the process of sanctification can be painful. And as we’ve seen earlier, Purgatory is simply the final step in that process.

The last point of doctrine the Catholic Church teaches infallibly on this topic is that the souls in Purgatory are benefited by our prayers for them. This last point also not only has scriptural support, but it too was practiced from the beginning by Christians. In fact, it was practiced even before the birth of Christianity, by the Jews.

Just like the New Testament is the fulfillment of the Old Testament, so too is Christianity the fulfillment of Judaism. In Judaism prayers for the dearly departed are what’s known as a “kaddish”. It is a prayer recited in the synagogue services by mourners for the benefit of the deceased loved ones. This practice continues even today in Judaism.

Scripturally we see prayer for the dead in both the Old as well as New Testaments. In the Old Testament we have: “In doing this”, [offering prayer for the dead], “he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin.” (2 Maccabees 12: 43-46)

Now there are those Christians, (various Protestant sects, Fundamentalists, Evangelicals, and other so-called “Bible Christians”), who dispute that 2 Maccabees is scriptural. They claim it’s not scriptural, and therefore flippantly dismiss this passage. Whether or not 2 Maccabees is inspired Scripture is another topic altogether and will not be addressed here. But those Christians who don’t believe that it is miss a very important fact. Even if it weren’t scriptural, (though Catholics know it is), that wouldn’t change the historicity of the text--the fact that ancient Jews, just like modern Jews and the vast majority of Christians (Catholic and Eastern Orthodox), offer prayer for the dead with the understanding that it benefits them.

The only way that prayers could possibly benefit the dead is in the case of Purgatory. Because prayers can’t benefit souls in hell, they are ******. Conversely, prayers for souls already in heaven are superfluous.

We see prayer for the dead in the New Testament as well, a fact missed by most Protestants and even some Catholics: “May the Lord grant mercy to the family of Onesiphorus because he often gave me new heart and was not ashamed of my chains...May the Lord grant him to find mercy from the Lord on that day.” (2 Tim 1: 16-18) Paul is offering prayer for his deceased friend, which only makes sense if Onesiphorus can benefit from such prayer. And once again, that makes sense only in the case of Purgatory.

Amazingly, there are some confused Christians today who mistakenly accuse the Catholic Church of “making up” or “inventing” the doctrine of Purgatory and prayers for the dead. Apparently they are unaware of the scriptural evidence, unaware of historical Christianity, and also unaware of the practices of Judaism, which is the “parent” or precursor of Christianity.

The truth is that it was the Reformers and their offspring who made up and invented the practice of not praying for the dead and ejecting the doctrine on Purgatory. This truth can be demonstrated by the fact that belief in the final purification and prayers for the dead was almost entirely undisputed until the advent of Protestantism in the 16th century.

This sad truth is further evidenced by the fact that even today the final purification along with prayers for the dead is believed and practiced by all of Christendom, except by most Protestant denominations and the countless “independent” and/or “non-denominational” so-called “Bible Christians” that have splintered off from them in the five centuries since the Reformation.

In summary then, Purgatory is the name that Catholics give to the purification of the elect--those saved by Jesus Christ. It occurs at the end of our earthly life and prior to heavenly glory. It is the final application of Christ’s righteousness, the final stage in the sanctification process.

Because we continue to sin in this life but will not be sinning in heaven, (a fact even non-Catholics recognize), between death and heavenly glory must come purification. It cannot be otherwise, if we are to believe all of Scripture.

Purgatory is thus the final sanctification of the believer who has been saved by Jesus Christ and whose destination is heavenly glory. It is the transition into glory, the removal of any remaining attachment to or desire for sin. When it’s completed all that remains in us is pure, total, perfect love of God, with complete obedience and submission to His Divine Will. It is then, and ONLY then, that we are fit for heaven (Rev. 21: 27). Praise Jesus for giving this great gift to us!!

Hmmm, those posts look familiar.

Great posts, David!

Awesome info, Troll-David

artnalex said:

Hmmm, those posts look familiar.

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As it says in Ecclesiastes, there's nothing new under the sun.

Credo said:

Awesome info, Troll-David

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Now if you read all that that quick, you truly are fast.

Chanterhanson,
I have heard of other stories like the one you described, but I am unsure if they are in fact true.

There is another story like that regarding the Eucharist. That one is true.

Your insure Art?

chanterhanson said:

Dear David,

That was a real masterpiece you wrote. You're probably going to ding me for this piece below, but several priest told me about this desk buried away in the Vatican Archives:

Buried deep in the Vatican is a desk formerly owned by a priest, where there is a handprint burned into it. The story goes that the priest didn't believe in purgatory, so one day he had a visitor from purgatory. The visitor left behind proof that he was suffering fiery torments - the visitor put his hand on the priest's desk. From that day on, that priest began to preach and to pray daily for the faithfully departed.

Has anyone else heard this story?

Lovingly in Christ,
Elizabeth

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Elizabeth,

I seem to have heard that story before. But wasn't the hand print left on a doorjamb or something? I don't remember, it's been a while. Actually, I think I may have the story in one of the books here in my library, but I'll have to sift though it.

Why would anyone "ding" you over that? A priest disbelieving in Purgatory isn't surprising or shocking.

Your insure Art?

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What?

Never mind...

chanterhanson said:

Dearest David:

One of my Irish Catholic friends told me that when she lived in Minnesota, there was this prostitute who had died. This dead woman had written down that she was a Catholic, so the town made arrangements for her to have a Catholic funeral. Just before the Mass was about to begin, as the priest came out to bless the coffin, the parishioners saw her rise from her coffin (her body remained in the coffin but they could see her spirit). She told the priest that there was no need to give her a Catholic burial or to say a Mass for her soul as she was already confined to hell. The ghost went over to the wall on the side of the Altar. There she placed her hand on the wall and left a burning imprint as proof of her visitation. Needless to say, the whole town was in shock, and the priest canceled the funeral Mass and burial.

BTW This event happened about 40 years ago.

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We can't put much stock in legends. These are just stories and they do not make doctrine.

chanterhanson said:

Dearest David:

One of my Irish Catholic friends told me that when she lived in Minnesota, there was this prostitute who had died. This dead woman had written down that she was a Catholic, so the town made arrangements for her to have a Catholic funeral. Just before the Mass was about to begin, as the priest came out to bless the coffin, the parishioners saw her rise from her coffin (her body remained in the coffin but they could see her spirit). She told the priest that there was no need to give her a Catholic burial or to say a Mass for her soul as she was already confined to hell. The ghost went over to the wall on the side of the Altar. There she placed her hand on the wall and left a burning imprint as proof of her visitation. Needless to say, the whole town was in shock, and the priest canceled the funeral Mass and prayers over the grave.

BTW This event happened about 40 years ago.

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Elizabeth,

I don’t think that’s it.

I thumbed through the book I had in mind and found what I think may be the possible source of the story you heard regarding the handprint. There are actually at least two such stories of handprints. One is on the upper panel of a door (this is the one I was having fragmentary memories of). The other is more likely the source of the story you are speaking of as it involves a handprint on a table (not a desk, but close enough to lead me to believe this may be the source). But if it is indeed the source, the story has (not surprisingly) gotten somewhat garbled before reaching you because there is no mention of anyone involved having denied the existence of Purgatory and there is no mention of it being stored at the Vatican . Here is a paraphrasing of the story, which can be found in a book called, Purgatory, by Fr. F.X. Schouppe, S.J. and is found in chapter 14 of part one.

It tells of an incident that took place in Leon, Spain, but no specific date is given as to when this may have occurred.

Two religious brothers made an agreement that, if it pleased God, which ever of them died first would provide the other with some type of sign from the afterlife. The one who died first appeared to the one still living and told him that although he was one of the elect, he still had something of a purification to go through before entering heaven. He went on to say to him that God permitted him to give his friend “visible proof” of this. He then placed his right hand on a wooden table, leaving a handprint that looked as if it had been burned into the table with a red-hot iron. Supposedly, according to the book, it was destroyed during revolutionary unrest towards the end of the 19the century.

It sounds as though this may, possibly, be the source of the story you heard. But keep in mind, this may or may not be true.

chanterhanson said:

I noticed that you guys didn't mention how we can obtain purification on this earth.

It seems that you believe that most people go to purgatory. Only a few saints escape the fires of purgatory.

Is anyone interested in becoming a saint here and now and avoiding purgatory?

The Didache and the Bible says that giving alms helps to purify us. That is why some priests will give as a penance the giving of alms - doing acts of charity.

Prayer and fasting are also aids in achieving sanctity.

Reading the Holy Bible is also an aid.

Any other ideas that I missed?

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Elizabeth,

I think we'd all like to avoid purgation in the afterlife. Catholic teaching is also that the purification/sanctification process is part of our journey here on earth as well. Yet it might be that reason no one has mentioned that is not, (as you seem to imply), that maybe it isn't Catholic teaching . . . or that maybe we don't believe in sanctification here on earth. But rather simply because that was not the topic of the thread.