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Radio Replies Second Volume - Purgatory
Celledoor.Com ^ | 1940 | Fathers Rumble & Carty

Posted on 03/12/2011 10:29:53 PM PST by GonzoII


851. What Scriptural authority has the Catholic Church for teaching that there is a purgatory?

The Catholic Church has Scriptural authority for whatever doctrines she teaches, insofar as she was appointed to be the teacher of mankind by Christ. It would not really matter whether a given doctrine were contained in Scripture or not. While everything in the Bible is true, not everything true is in the Bible. I am getting rather tired of being asked to prove everything from the Bible, as if the Bible were the only test of what we must accept or reject. And even if you insist that the Bible only is the guide, you could not quote any Scriptural authority to show that there is no purgatory. However, after these preliminary remarks, while Scripture says nothing against purgatory, does it indicate that there is a purgatory? It does. Don't be baffled by a mere name. It is the thing, not its name, which is in question. Purgatory is an intermediate state, which is neither heaven nor hell, and in which souls are purified from the stains of sin contracted in this world. To prove purgatory, therefore, I have to prove that there is an intermediate state, and that souls are purified after death. Now that the intermediate state is a reality is evident from 1 Pet 3:18. St. Peter there says that Christ died in the flesh, but that His living soul went to preach to those spirits that were in prison. Those souls were in a state which was after this life, yet which was neither heaven nor hell. St. Paul tells us in 1 Cor 3:15, that if, at a man's judgment after death, his lifework proves to be imperfect, he shall be saved, yet only by fire, i.e., after being purified as by fire. This cannot refer to the eternal punishment of hell, for out of hell there is no redemption. It refers, then, to a temporary loss of the Vision of God, and the enduring of a purifying expiation for a time, the soul being ultimately saved and admitted to heaven. This is practically the definition of purgatory.

852. A Catholic booklet on purgatory says that, if all the sufferings of this world were visited upon one human body, the slightest pain of purgatory would be much greater.

That statement is based on the truth that after death the pain of the privation of seeing God is worse than any physical pain. This is the essential suffering of purgatory wherein souls are purified from stains of sin. Naturally, the lesson is driven home that sins will have to be expiated sooner or later, and that they are not worth while, even though we do secure forgiveness of them as far as guilt is concerned. But in meditating or in preaching upon this basic fact, some room must be allowed for amplification and imaginative description. If not, we would have to give up talking about most things. The idea that the least pain in purgatory is worse than all bodily sufferings in this life is quite a possibility, insofar as the soul alone goes to purgatory and, therefore, endures spiritual sufferings which are worse than merely bodily afflictions. We must note, too, that in this life there are always distractions lessening advertence to one's state; but death will have removed all earthly interests from the soul. Writers who dwell on the intensity of sufferings in purgatory are rightly impressing the idea that intense efforts should be made to avoid sin. We should do our utmost to avoid increasing our own purgatory, even as we pray for those souls actually undergoing such dread purifications. Purification of soul will not be an easy and pleasant thing, to say the least. Sin is easy and pleasant, its reparation is quite the contrary.

853. No one has returned from the dead to tell anyone of the existence of purgatory.

You believe in heaven; but has anyone returned from the dead to tell you of the existence of heaven? You believe in heaven because it is the teaching of Scripture that there is a heaven. So also is it the teaching of Scripture that there is a purgatory.

854. I admire the Salvation Army which speaks of its dead as promoted to glory.

I, too, admire much in sincere members of the Salvation Army. But the idea that a soul is promoted to glory, or enters heaven immediately after death, has no foundation beyond their desire that it should be so. The extravagant belief does credit to their hearts, but it is a case of their wish being father to their thought. They have not a scrap of evidence that things are really so.

855. Would not the blood of Christ shed for all sinners cleanse their souls?

It could do so, did souls make full and perfect use of it. But the precious blood of Christ does not cleanse the souls of men in spite of themselves. Men have to do their part by sincere repentance and by the yielding of their souls to Christ in faith and love. But there are degrees of repentance, and faith, and love. Granted perfect repentance, and faith, and love, a soul participates fully in the effects of the precious blood of Christ. All sins are then expiated, and no further expiation in purgatory will be required. But some souls have very imperfect repentance, and faith, and love; while others have none at all. The precious blood of Christ does its work in a soul proportionately to the dispositions of that soul.

856. Has any religious body other than yours made it an article of faith?

Other religious bodies are not in the habit of defining where they stand, or of declaring any certain allegiance to any doctrine, save perhaps to the doctrine that there is a God of some sort. They change with every wind of doctrine, and feel the need of being able to repudiate their previous teachings, whenever it becomes expedient to do so. I refer, of course, to Protestant Churches in general. The Greek Orthodox Church is more stable, though it, too, is becoming affected by modernistic tendencies, and abandoning rigid adherence to original Christian teachings. However, it is part of the Greek Orthodox faith that there is a purgatory in which souls are detained in order to expiate their sins, and in which they can be helped by our prayers, and by the Holy Sacrifice of the Eucharist. The Anglo-Catholic section of the Church of England is also reviving this doctrine, declaring it to be a part of Christian teaching which was mistakenly rejected by Protestants at the time of the Reformation. As a matter of fact, although Protestants rejected purgatory at the Reformation, choosing to keep only an eternal heaven and an eternal hell, they are now rejecting the eternal hell idea, and teaching a purgatory of progressive purification and improvement after death until one does attain the perfection required for heaven.

857. I have even heard Catholics speak of purgatory as a consoling doctrine, though the Protestant idea of going straight to heaven is much more comfortable.

The existence of the intermediate state of purification called purgatory is not only a reasonable doctrine, but it is a doctrine revealed by Almighty God. And since it is true, the doctrine is bound to be more consoling than its denial. There is more consolation in knowing the truth than in being ignorant of it. But even apart from this, the consolation of the doctrine is apparent all along the line. The Protestant doctrine is most uncomfortable. Protestants admit only heaven and hell. I speak in general, for many don't admit heaven, still more don't admit hell, and yet more do not admit anything at all where religion is concerned. But let us take those who profess at least orthodox Protestantism. These deny purgatory, and admit only heaven and hell. Right. Then if a man is not quite good enough for heaven, he's got only one place left to go, and that's hell. The Catholic doctrine gives an extra chance. The poor beggar might not be good enough for heaven, but we deny that he is necessarily bad enough for hell. He may go to purgatory until he is fit for heaven. And certainly our doctrine that there is a purgatory is more consoling than the doctrine that there is no purgatory. Again, it is more consoling to know that I will be forgiven and purified, than to believe that my sins will be overlooked, but that I shall be left as I am, intrinsically unchanged. I know that I would not like to be thrust into God's presence just as I am. The contrast would be more painful than any purgatory imaginable. Those who talk so glibly of no purgatory, besides ignoring God's own teaching, have either a very poor idea of God's majesty and perfection, or else a very extravagant idea of their own goodness.

858. How do you know when any particular soul goes to purgatory?

If he goes there, we know that he goes there immediately after death. Whether he goes there we cannot say for certain. If he were a Saint, he would not go there. But Saints are so rare, that all the chances are that the vast majority have some faults to be expiated in purgatory.

859. Who is the judge to say what souls are in purgatory?

God alone. The Catholic Church does not claim to be able to say what particular souls are in purgatory, and which ones are not, save in the case of the canonized Saints. Those she knows to be in heaven. It may happen, of course, that people will pray for one who is no longer in purgatory but who has been released and admitted to heaven. But Catholics don't mind the extra prayers. It's better to say more than are necessary than deny to our departed loved ones the help we can give them. And, as no prayers are wasted, if we offer them for souls who are not in purgatory, they will benefit others who are there, and that in virtue of the communion of Saints in which we profess belief every time we say the Apostles' Creed.

860. If a man is sentenced and hanged for wilful murder, but dies truly repentant, will he enter purgatory before going to heaven?

All would depend on the degree of his repentance, and the intensity of his love for God prior to and at the moment of his death. If, by some miracle of grace, he attained to an utterly unselfish and perfect love of God, he would go straight to heaven. For such love covers a multitude of sins. "Because she has loved much," said our Lord of the sinful woman, "many sins have been forgiven her." Lk 7:47. The reason for this is that perfect love secures perfect identification with Christ, and a complete participation in the merits of His death and sufferings on the Cross. His expiation of sin, therefore, abrogates the necessity of the soul's own personal expiation of its sins in purgatory. However, the attaining of such perfect love of God after a life so little disposing one to it would be a miracle of grace, and not normal. Normally, even though a soul repented sufficiently for its salvation, it would yet have to expiate its sin in purgatory according to St. Paul's teaching that, if one has done evil, one will answer for it; and if saved, will be saved so as by fire. Naturally, we must take the normal for granted, and pray for the souls of the departed, rather than fondly take it for granted that they attained to dispositions of perfect love which may not have been theirs at all.

861. Are the prayers for the dead derived from the Old Testament?

The duty to pray for the souls of the dead is inculcated in the Old Testament, and it is again taught in the New Testament. Christ Himself tells us that there are sins which secure their full remission only after death; that men, far from being able to sin with impunity, will expiate their sins, and will not be liberated from their expiation till they have paid the last farthing. St. James tells us that we must pray for one another that we may be saved, and that the continual prayer of a just man avails much. If we can pray for those undergoing trials in this life, we can pray for those undergoing trials in the next life after their day of judgment has brought them before the tribunal of God's justice. You accept the New Testament. Yet there we find St. Paul, in writing to Timothy, offering a prayer for the repose of the soul of his dead friend, Onesiphorus. "The Lord grant unto him to find mercy," he prayed. 2 Tim 1:18. Commenting on those words, the Reverend M. F. Sadler, an Anglican scholar, says, "Onesiphorus was dead. But we have no reason at all to believe that the moment a soul dies it is perfected. And in every Christian Liturgy that has come down to us there are prayers for the departed, asking of God peace and rest for them." In an Anglican manual of doctrine by the Reverend Vernon Staley which I have by me at the present moment, I find this statement, "It is quite right to pray for the departed."

862. Christ never told anyone to pray for the dead.

Not all that Christ said or did is recorded in the Gospels. They are fragmentary accounts only. Meantime, those who believe in Christ accept both Old and New Testaments as the Word of God. Now in the Old Testament we read, "It is a holy and wholesome thought to pray for the dead that they may be loosed from their sins." 2 Macc 12:46. In the New Testament St. Paul tells us that Christians are members of Christ and members, therefore, of one another, so that if one member suffer anything, all the members suffer with it. And St. James tells us to pray for one another, advice certainly not limited to this life only. So we find St. Paul praying for the departed soul of his fellow laborer, Onesiphorus.

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TOPICS: Apologetics; Catholic; Theology
KEYWORDS: purgatory; radiorepliesvoltwo
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  1. A State After Death of Suffering and Forgiveness
  2. Purification After Death By Fire

Tradition / Church Fathers

  1. The Early Church’s Belief in Purgatory


I. A State After Death of Suffering and Forgiveness

Matt. 5:26,18:34; Luke 12:58-59 – Jesus teaches us, “Come to terms with your opponent or you will be handed over to the judge and thrown into prison. You will not get out until you have paid the last penny.” The word “opponent” (antidiko) is likely a reference to the devil (see the same word for devil in 1 Pet. 5:8) who is an accuser against man (c.f. Job 1.6-12; Zech. 3.1; Rev. 12.10), and God is the judge. If we have not adequately dealt with satan and sin in this life, we will be held in a temporary state called a prison, and we won’t get out until we have satisfied our entire debt to God. This “prison” is purgatory where we will not get out until the last penny is paid.

Matt. 5:48 - Jesus says, "be perfect, even as your heavenly Father is perfect." We are only made perfect through purification, and in Catholic teaching, this purification, if not completed on earth, is continued in a transitional state we call purgatory.

Matt. 12:32 – Jesus says, “And anyone who says a word against the Son of man will be forgiven; but no one who speaks against the Holy Spirit will be forgiven either in this world or in the next.” Jesus thus clearly provides that there is forgiveness after death. The phrase “in the next” (from the Greek “en to mellonti”) generally refers to the afterlife (see, for example, Mark 10.30; Luke 18.30; 20.34-35; Eph. 1.21 for similar language). Forgiveness is not necessary in heaven, and there is no forgiveness in hell. This proves that there is another state after death, and the Church for 2,000 years has called this state purgatory.

Luke 12:47-48 - when the Master comes (at the end of time), some will receive light or heavy beatings but will live. This state is not heaven or hell, because in heaven there are no beatings, and in hell we will no longer live with the Master.

Luke 16:19-31 - in this story, we see that the dead rich man is suffering but still feels compassion for his brothers and wants to warn them of his place of suffering. But there is no suffering in heaven or compassion in hell because compassion is a grace from God and those in hell are deprived from God's graces for all eternity. So where is the rich man? He is in purgatory.

1 Cor. 15:29-30 - Paul mentions people being baptized on behalf of the dead, in the context of atoning for their sins (people are baptized on the dead’s behalf so the dead can be raised). These people cannot be in heaven because they are still with sin, but they also cannot be in hell because their sins can no longer be atoned for. They are in purgatory. These verses directly correspond to 2 Macc. 12:44-45 which also shows specific prayers for the dead, so that they may be forgiven of their sin.

Phil. 2:10 - every knee bends to Jesus, in heaven, on earth, and "under the earth" which is the realm of the righteous dead, or purgatory.

2 Tim. 1:16-18 - Onesiphorus is dead but Paul asks for mercy on him “on that day.” Paul’s use of “that day” demonstrates its eschatological usage (see, for example, Rom. 2.5,16; 1 Cor. 1.8; 3.13; 5.5; 2 Cor. 1.14; Phil. 1.6,10; 2.16; 1 Thess. 5.2,4,5,8; 2 Thess. 2.2,3; 2 Tim. 4.8). Of course, there is no need for mercy in heaven, and there is no mercy given in hell. Where is Onesiphorus? He is in purgatory.

Heb. 12:14 - without holiness no one will see the Lord. We need final sanctification to attain true holiness before God, and this process occurs during our lives and, if not completed during our lives, in the transitional state of purgatory.

Heb. 12:23 - the spirits of just men who died in godliness are "made" perfect. They do not necessarily arrive perfect. They are made perfect after their death. But those in heaven are already perfect, and those in hell can no longer be made perfect. These spirits are in purgatory.

1 Peter 3:19; 4:6 - Jesus preached to the spirits in the "prison." These are the righteous souls being purified for the beatific vision.

Rev. 21:4 - God shall wipe away their tears, and there will be no mourning or pain, but only after the coming of the new heaven and the passing away of the current heaven and earth. Note the elimination of tears and pain only occurs at the end of time. But there is no morning or pain in heaven, and God will not wipe away their tears in hell. These are the souls experiencing purgatory.

Rev. 21:27 - nothing unclean shall enter heaven. The word “unclean” comes from the Greek word “koinon” which refers to a spiritual corruption. Even the propensity to sin is spiritually corrupt, or considered unclean, and must be purified before entering heaven. It is amazing how many Protestants do not want to believe in purgatory. Purgatory exists because of the mercy of God. If there were no purgatory, this would also likely mean no salvation for most people. God is merciful indeed.

Luke 23:43 – many Protestants argue that, because Jesus sent the good thief right to heaven, there can be no purgatory. There are several rebuttals. First, when Jesus uses the word "paradise,” He did not mean heaven. Paradise, from the Hebrew "sheol," meant the realm of the righteous dead. This was the place of the dead who were destined for heaven, but who were captive until the Lord's resurrection. Second, since there was no punctuation in the original manuscript, Jesus’ statement “I say to you today you will be with me in paradise” does not mean there was a comma after the first word “you.” This means Jesus could have said, “I say to you today, you will be with me in paradise” (meaning, Jesus could have emphasized with exclamation his statement was “today” or “now,” and that some time in the future the good thief would go to heaven). Third, even if the thief went straight to heaven, this does not prove there is no purgatory (those who are fully sanctified in this life – perhaps by a bloody and repentant death – could be ready for admission in to heaven).

Gen. 50:10; Num. 20:29; Deut. 34:8 - here are some examples of ritual prayer and penitent mourning for the dead for specific periods of time. The Jewish understanding of these practices was that the prayers freed the souls from their painful state of purification, and expedited their journey to God.

Baruch 3:4 - Baruch asks the Lord to hear the prayers of the dead of Israel. Prayers for the dead are unnecessary in heaven and unnecessary in hell. These dead are in purgatory.

Zech. 9:11 - God, through the blood of His covenant, will set those free from the waterless pit, a spiritual abode of suffering which the Church calls purgatory.

2 Macc. 12:43-45 - the prayers for the dead help free them from sin and help them to the reward of heaven. Those in heaven have no sin, and those in hell can no longer be freed from sin. They are in purgatory. Luther was particularly troubled with these verses because he rejected the age-old teaching of purgatory. As a result, he removed Maccabees from the canon of the Bible.



II. Purification After Death By Fire

Heb. 12:29 - God is a consuming fire (of love in heaven, of purgation in purgatory, or of suffering and damnation in hell).

1 Cor. 3:10-15 - works are judged after death and tested by fire. Some works are lost, but the person is still saved. Paul is referring to the state of purgation called purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be heaven (no one with venial sins is present) or hell (there is no forgiveness and salvation).

1 Cor. 3:15 – “if any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” The phrase for "suffer loss" in the Greek is "zemiothesetai." The root word is "zemioo" which also refers to punishment. The construction “zemiothesetai” is used in Ex. 21:22 and Prov. 19:19 which refers to punishment (from the Hebrew “anash” meaning “punish” or “penalty”). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean heaven (there is no punishment in heaven) and this cannot mean hell (the possibility of expiation no longer exists and the person is not saved).

1 Cor. 3:15 – further, Paul writes “he himself will be saved, "but only" (or “yet so”) as through fire.” “He will be saved” in the Greek is “sothesetai” (which means eternal salvation). The phrase "but only" (or “yet so”) in the Greek is "houtos" which means "in the same manner." This means that man is both eternally rewarded and eternally saved in the same manner by fire.

1 Cor. 3:13 - when Paul writes about God revealing the quality of each man's work by fire and purifying him, this purification relates to his sins (not just his good works). Protestants, in attempting to disprove the reality of purgatory, argue that Paul was only writing about rewarding good works, and not punishing sins (because punishing and purifying a man from sins would be admitting that there is a purgatory).

1 Cor. 3:17 - but this verse proves that the purgation after death deals with punishing sin. That is, destroying God's temple is a bad work, which is a mortal sin, which leads to death. 1 Cor. 3:14,15,17 - purgatory thus reveals the state of righteousness (v.14), state of venial sin (v.15) and the state of mortal sin (v.17), all of which are judged after death.

1 Peter 1:6-7 - Peter refers to this purgatorial fire to test the fruits of our faith.

Jude 1:23 - the people who are saved are being snatched out of the fire. People are already saved if they are in heaven, and there is no possibility of salvation if they are in hell. These people are being led to heaven from purgatory.

Rev. 3:18-19 - Jesus refers to this fire as what refines into gold those He loves if they repent of their sins. This is in the context of after death because Jesus, speaking from heaven, awards the white garment of salvation after the purgation of fire (both after death).

Dan 12:10 - Daniel refers to this refining by saying many shall purify themselves, make themselves white and be refined.

Wis. 3:5-6 - the dead are disciplined and tested by fire to receive their heavenly reward. This is the fire of purgatory.

Sirach 2:5 - for gold is tested in the fire, and acceptable men in the furnace of humiliation.

Zech. 13:8-9 - God says 2/3 shall perish, and 1/3 shall be left alive, put into the fire, and refined like silver and tested like gold. The ones that perish go to hell, and there is no need for refinement in heaven, so those being refined are in purgatory.

Mal. 3:2-3 - also refers to God's purification of the righteous at their death.



Tradition / Church Fathers

I. The Early Church’s Belief in Purgatory

"And after the exhibition, Tryphaena again receives her. For her daughter Falconilla had died, and said to her in a dream: Mother, thou shaft have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the just." Acts of Paul and Thecla (A.D. 160).

"Abercius by name, I am a disciple of the chaste shepherd...He taught me…faithful writings...These words, I, Abercius, standing by, ordered to be inscribed. In truth, I was in the course of my seventy-second year. Let him who understands and believes this pray fro Abercius." Inscription of Abercius (A.D. 190).

"Without delay, on that very night, this was shown to me in a vision. I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid colour, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age? Who died miserably with disease...But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birth-day of Gets Caesar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. And where there had been a wound, I saw a scar; and that pool which I had before seen, I saw now with its margin lowered even to the boy's navel. And one drew water from the pool incessantly, and upon its brink was a goblet filled with water; and Dinocrates drew near and began to drink from it, and the goblet did not fail. And when he was satisfied, he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment." The Passion of Perpetua and Felicitias, 2:3-4 (A.D. 202).

"Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more--not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God's righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness." Clement of Alexandria, Stromata, 6:14 (post A.D. 202).

"[T]hat allegory of the Lord which is extremely clear and simple in its meaning, and ought to be from the first understood in its plain and natural sense...Then, again, should you be disposed to apply the term 'adversary' to the devil, you are advised by the (Lord's) injunction, while you are in the way with him, 'to make even with him such a compact as may be deemed compatible with the requirements of your true faith. Now the compact you have made respecting him is to renounce him, and his pomp, and his angels. Such is your agreement in this matter. Now the friendly understanding you will have to carry out must arise from your observance of the compact: you must never think of getting back any of the things which you have abjured, and have restored to him, lest he should summon you as a fraudulent man, and a transgressor of your agreement, before God the Judge (for in this light do we read of him, in another passage, as 'the accuser of the brethren,' or saints, where reference is made to the actual practice of legal prosecution); and lest this Judge deliver you over to the angel who is to execute the sentence, and he commit you to the prison of hell, out of which there will be no dismissal until the smallest even of your delinquencies be paid off in the period before the resurrection. What can be a more fitting sense than this? What a truer interpretation?" Tertullian, A Treatise on the Soul, 35 (A.D. 210).

"All souls, therefore; are shut up within Hades: do you admit this? It is true, whether you say yes or no: moreover, there are already experienced there punishments and consolations; and there you have a poor man and a rich...Moreover, the soul executes not all its operations with the ministration of the flesh; for the judgment of God pursues even simple cogitations and the merest volitions. 'Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.' Therefore, even for this cause it is most fitting that the soul, without at all waiting for the flesh, should be punished for what it has done without the partnership of the flesh. So, on the same principle, in return for the pious and kindly thoughts in which it shared not the help of the flesh, shall it without the flesh receive its consolation. In short, inasmuch as we understand 'the prison' pointed out in the Gospel to be Hades, and as we also interpret 'the uttermost farthing' to mean the very smallest offence which has to be recompensed there before the resurrection, no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection, when the recompense will be administered through the flesh besides." Tertullian, A Treatise on the Soul, 58 (A.D. 210).

"As often as the anniversary comes round, we make offerings for the dead as birthday honours." Tertullian, The Chaplut, 3 (A.D. 211).

"[A] woman is more bound when her husband is dead...Indeed, she prays for his soul, and requests refreshment for him meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice) on the anniversary of his falling asleep." Tertullian, On Monogamy, 10 (A.D. 216).

"For if on the foundation of Christ you have built not only gold and silver and precious stones (1 Cor.,3); but also wood and hay and stubble, what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones; neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works." Origen, Homilies on Jeremias, PG 13:445, 448 ( A.D. 244).

"For to adulterers even a time of repentance is granted by us, and peace is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigour of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory: it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord." Cyprian, To Antonianus, Epistle 51 (55):20 (A.D. 253).

"Let us pray for our brethren that are at rest in Christ, that God, the lover of mankind, who has received his soul, may forgive him every sin, voluntary and involuntary, and may be merciful and gracious to him, and give him his lot in the land of the pious that are sent into the bosom of Abraham, and Isaac, and Jacob, with all those that have pleased Him and done His will from the beginning of the world, whence all sorrow, grief, and lamentation are banished." Apostolic Constitutions, 8:4,41 (3rd Century).

"The same divine fire, therefore, with one and the same force and power, will both burn the wicked and will form them again, and will replace as much as it shall consume of their bodies, and will supply itself with eternal nourishment: which the poets transferred to the vulture of Tityus. Thus, without any wasting of bodies, which regain their substance, it will only burn and affect them with a sense of pain. But when He shall have judged the righteous, He will also try them with fire. Then they whose sins shall exceed either in weight or in number, shall be scorched by the fire and burnt: but they whom full justice and maturity of virtue has imbued will not perceive that fire; for they have something of God in themselves which repels and rejects the violence of the flame." Lactantius, The Divine Institutes, 7:21 (A.D. 307).

"Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls, for whom the supplication is put up, while that holy and most awful sacrifice is set forth. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him of-fence, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.” Cyril of Jerusalem, Catechetical Lectures, 23:9,10 (c. A.D. 350).

"I think that the noble athletes of God, who have wrestled all their lives with the invisible enemies, after they have escaped all of their persecutions and have come to the end of life, are examined by the prince of this world; and if they are found to have any wounds from their wrestling, any stains or effects of sin, they are detained. If, however they are found unwounded and without stain, they are, as unconquered, brought by Christ into their rest." Basil, Homilies on the Psalms, 7:2 (ante A.D. 370).

"Lay me not with sweet spices: for this honour avails me not; Nor yet incense and perfumes: for the honour benefits me not. Burn sweet spices in the Holy Place: and me, even me, conduct to the grave with prayer. Give ye incense to God: and over me send up hymns. Instead of perfumes of spices: in prayer make remembrance of me." Ephraem, His Testament (ante A.D. 373).

"Useful too is the prayer fashioned on their [the dead’s] is useful, because in this world we often stumble either voluntarily or involuntarily." Epiphanius, Panarion, 75:8 (A.D. 375).

"When he has quitted his body and the difference between virtue and vice is known he cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil." Gregory of Nyssa, Sermon on the Dead, PG 13:445,448 (ante A.D. 394).

"Give, Oh Lord, rest to Thy servant Theodosius, that rest Thou hast prepared for Thy saints....I love him, therefore will I follow him to the land of the living; I will not leave him till by my prayers and lamentations he shall be admitted unto the holy mount of the Lord,to which his deserts call him." Ambrose, De obitu Theodosii, PL 16:1397 (A.D. 395).

"Other husbands scatter on the graves of their wives violets, roses, lilies, and purple flowers; and assuage the grief of their hearts by fulfilling this tender duty. Our dear Pammachius also waters the holy ashes and the revered bones of Paulina, but it is with the balm of almsgiving." Jerome, To Pammachius, Epistle 66:5 (A.D. 397).

"Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! They indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, "Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven." Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf." John Chrysostom, Homilies on Phillipians, 3 (ante A.D. 404).

"If the baptized person fulfills the obligations demanded of a Christian, he does well. If he does not--provided he keeps the faith, without which he would perish forever--no matter in what sin or impurity remains, he will be saved, as it were, by fire; as one who has built on the foundation, which is Christ, not gold, silver, and precious stones, but wood, hay straw, that is, not just and chasted works but wicked and unchaste works." Augustine, Faith and Works, 1:1 (A.D. 413).

"Now on what ground does this person pray that he may not be 'rebuked in indignation, nor chastened in hot displeasure"? He speaks as if he would say unto God, 'Since the things which I already suffer are many in number, I pray Thee let them suffice;' and he begins to enumerate them, by way of satisfying God; offering what he suffers now, that he may not have to suffer worse evils hereafter." Augustine, Exposition of the Psalms, 38(37):3 (A.D. 418).

"And it is not impossible that something of the same kind may take place even after this life. It is a matter that may be inquired into, and either ascertained or left doubtful, whether some believers shall pass through a kind of purgatorial fire, and in proportion as they have loved with more or less devotion the goods that perish, be less or more quickly delivered from it. This cannot, however, be the case of any of those of whom it is said, that they 'shall not inherit the kingdom of God,' unless after suitable repentance their sins be forgiven them. When I say 'suitable,' I mean that they are not to be unfruitful in almsgiving; for Holy Scripture lays so much stress on this virtue, that our Lord tells us beforehand, that He will ascribe no merit to those on His right hand but that they abound in it, and no defect to those on His left hand but their want of it, when He shall say to the former, "Come, ye blessed of my Father, inherit the kingdom," and to the latter, 'Depart from me, ye cursed, into everlasting fire.'" Augustine, Enchiridion, 69 (A.D. 421).

"During the time, moreover, which intervenes between a man's death and the final resurrection, the soul dwells in a hidden retreat, where it enjoys rest or suffers affliction just in proportion to the merit it has earned by the life which it led on earth." Augustine, Enchiridion, 1099 (A.D. 421).

"For our part, we recognize that even in this life some punishments are purgatorial,--not, indeed, to those whose life is none the better, but rather the worse for them, but to those who are constrained by them to amend their life. All other punishments, whether temporal or eternal, inflicted as they are on every one by divine providence, are sent either on account of past sins, or of sins presently allowed in the life, or to exercise and reveal a man's graces. They may be inflicted by the instrumentality of bad men and angels as well as of the good. For even if any one suffers some hurt through another's wickedness or mistake, the man indeed sins whose ignorance or injustice does the harm; but God, who by His just though hidden judgment permits it to be done, sins not. But temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment. But of those who suffer temporary punishments after death, all are not doomed to those everlasting pains which are to follow that judgment; for to some, as we have already said, what is not remitted in this world is remitted in the next, that is, they are not punished with the eternal punishment of the world to come." Augustine, City of God, 21:13 (A.D. 426).

"But since she has this certainty regarding no man, she prays for all her enemies who yet live in this world; and yet she is not heard in behalf of all. But she is heard in the case of those only who, though they oppose the Church, are yet predestinated to become her sons through her intercession...For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, "They shall not be forgiven, neither in this world, neither in that which is to come.' But when the Judge of quick and dead has said, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,' and to those on the other side, 'Depart from me, ye cursed, into the eternal fire, which is prepared for the devil and his angels,' and 'These shall go away into eternal punishment, but the righteous into eternal life,' it were excessively presumptuous to say that the punishment of any of those whom God has said shall go away into eternal punishment shall not be eternal, and so bring either despair or doubt upon the corresponding promise of life eternal." Augustine, City of God,2 1:24 (A.D. 426).

"If we neither give thanks to God in tribulations nor redeem our own sins by good works, we shall have to remain in that purgatorian fire as long as it takes for those above-mentioned lesser sins to be consumed like wood and straw and hay." Ceasar of Arles, Sermon 179 (104):2 (A.D. 542).

"Each one will be presented to the Judge exactly as he was when he departed this life. Yet, there must be a cleansing fire before judgment, because of some minor faults that may remain to be purged away. Does not Christ, the Truth, say that if anyone blasphemes against the Holy Spirit he shall not be forgiven 'either in this world or in the world to come'(Mt. 12:32)? From this statement we learn that some sins can be forgiven in this world and some in the world to come. For, if forgiveness is refused for a particular sin, we conclude logically that it is granted for others. This must apply, as I said, to slight transgressions." Gregory the Great [regn. A.D. 590-604], Dialogues, 4:39 (A.D. 594).



Copyright 2001 - 2007 © by John Salza. All Rights Reserved.

1 posted on 03/12/2011 10:29:54 PM PST by GonzoII
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To: fidelis; MI; Sir_Humphrey; dsc; annalex; Citizen Soldier; bdeaner; CatQuilt; Graing; bboop; ...

Radio Replies Ping


FReep-mail me to get on or off

“The Radio Replies Ping-List”


2 posted on 03/12/2011 10:31:10 PM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: All

The Radio Replies Series: Volume One

The Radio Replies Series: Volume Two

Chapter One: God

Radio Replies Volume Two: Proof of God's Existence
Radio Replies Volume Two: God's Nature
Radio Replies Volume Two: Supreme Control Over All Things and the Problem of Suffering and Evil

Chapter Two: Man

Radio Replies Volume Two: Destiny of Man/Death
Radio Replies Volume Two: Immortality of Man's Soul & Pre-existence Denied
Radio Replies Volume Two: The Human Free Will
Radio Replies Volume Two: Determinism Absurd

Chapter Three: Religion

Radio Replies Volume Two: Necessity of Religion
Radio Replies Volume Two: Salvation of the Soul
Radio Replies Volume Two: Voice of Science
Radio Replies Volume Two: Religious Racketeers
Radio Replies Volume Two: Divine Revelation

Radio Replies Volume Two: Revealed Mysteries
Radio Replies Volume Two: Existence of Miracles

Chapter Four: The Religion of the Bible

Radio Replies Volume Two: Gospels Historical
Radio Replies Volume Two: Missing Books of the Bible
Radio Replies Volume Two: The Bible Inspired
Radio Replies Volume Two: Biblical Account of Creation
Radio Replies Volume Two: New Testament Problems

Radio Replies Volume Two: Supposed Contradictions in Sacred Scripture

Chapter Five: The Christian Faith

Radio Replies Volume Two: Source of Christian Teaching
Radio Replies Volume Two: Jewish Rejecton of Christ
Radio Replies Volume Two: Christianity a New Religion
Radio Replies Volume Two: Rational Foundation for Belief
Radio Replies Volume Two: Causes of Unbelief

Chapter Six: A Definite Christian Faith

Radio Replies Volume Two: Divisions Amongst Christians
Radio Replies Volume Two: Schisms Unjustified
Radio Replies Volume Two: Facing the Problem
Radio Replies Volume Two: Wrong Approach
Radio Replies Volume Two: Is One Religion as Good as Another?

Radio Replies Volume Two: Obligation of Inquiry
Radio Replies Volume Two: Charity and Tolerance

Chapter Seven: The Protestant Reformation

Radio Replies Volume Two: Meaning of "Protestant"
Radio Replies Volume Two: Causes of the Reformation
Radio Replies Volume Two: Catholic Reaction
Radio Replies Volume Two: Reformers Mistaken
Radio Replies Volume Two: The Idealization of Protestantism
Radio Replies Volume Two: The Catholic Estimate

Chapter Eight: The Truth of Catholicism

Radio Replies Volume Two: Meaning of the Word "Church"
Radio Replies Volume Two: Origin of the Church
Radio Replies Volume Two: The Catholic Claim
Radio Replies Volume Two: The Roman Hierarchy
Radio Replies Volume Two: The Pope

Radio Replies Volume Two: The Petrine Text
Radio Replies Volume Two: St. Peter's Supremacy
Radio Replies Volume Two: St. Peter in Rome
Radio Replies Volume Two: Temporal Power
Radio Replies Volume Two: Infallibility

Radio Replies Volume Two: Unity of the Church
Radio Replies Volume Two: Holiness of the Church
Radio Replies Volume Two: Catholicity of the Church
Radio Replies Volume Two: Apostolicity of the Church
Radio Replies Volume Two: Indefectibility of the Church
Radio Replies Volume Two: Obligation to be a Catholic

Chapter Nine: The Church and the Bible

Radio Replies Volume Two: Catholic Attitude Towards the Bible
Radio Replies Volume Two: Is Bible Reading Forbidden to Catholics?
Radio Replies Volume Two: Protestant Bibles
Radio Replies Volume Two: Catholic Douay Version
Radio Replies Volume Two: Principle of Private Interpretation

Radio Replies Volume Two: Need of Tradition
Radio Replies Volume Two: The Teaching Authority of the Catholic Church

Chapter Ten: The Dogmas of the Church

Radio Replies Volume Two: Revolt Against Dogma
Radio Replies Volume Two: Value of a Creed
Radio Replies Volume Two: The Divine Gift of Faith
Radio Replies Volume Two: Faith and Reason
Radio Replies Volume Two: The "Dark Ages"

Radio Replies Volume Two: The Claims of Science
Radio Replies Volume Two: The Holy Trinity
Radio Replies Volume Two: Creation and Evolution
Radio Replies Volume Two: Angels
Radio Replies Volume Two: Devils

Radio Replies Volume Two: Man
Radio Replies Volume Two: Reincarnation
Radio Replies Volume Two: Sin
Radio Replies Volume Two: Christ
Radio Replies Volume Two: Mary

Radio Replies Volume Two: Grace and Salvation
Radio Replies Volume Two: The Sacraments [Baptism]
Radio Replies Volume Two: Confession
Radio Replies Volume Two: Holy Eucharist
Radio Replies Volume Two: The Sacrifice of the Mass

Radio Replies Volume Two: Holy Communion
Radio Replies Volume Two: The Catholic Priesthood
Radio Replies Volume Two: Marriage and Divorce
Radio Replies Volume Two: Extreme Unction
Radio Replies Volume Two: Judgment

Radio Replies Volume Two: Hell
Radio Replies Volume Two: Purgatory

3 posted on 03/12/2011 10:32:58 PM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: GonzoII
It would not really matter whether a given doctrine were contained in Scripture or not. While everything in the Bible is true, not everything true is in the Bible. I am getting rather tired of being asked to prove everything from the Bible, as if the Bible were the only test of what we must accept or reject.

Right there should be the main reason why this idea of an "intermediate" place between earth and Heaven must be tossed out on its ear. Christians have been given the Holy Scriptures as our sole guide of what is truth for Christians. How dare a mere man - regardless of hierarchy place - proclaim sovereignty ABOVE the very words of God? Here's a thought: If it isn't in Scripture, or proven by Scripture, it is NOT binding on a Christian to believe. To discount the authority of the Scriptures is to surrender to fallible men the freedom to create their own truth, and God will NOT ignore such belligerence.

4 posted on 03/12/2011 10:49:22 PM PST by boatbums (God is ready to assume full responsibility for the life wholly yielded to him.)
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To: GonzoII

If the Words do not come from the Mouth of God Himself...then it came from the imagination of man. I will stick to the Word of God Thank you. It is the Only Truth God gave to man.

P.S. Jesus Christ paid it ALL for Salvation, it really grieves my spirit to think that His sacrifice was not quite good enough for the Catholic Church...what a shame...I pray God will reveal His Word to you.


5 posted on 03/12/2011 10:52:09 PM PST by astratt7 (obama,muslim,politics)
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To: All; GonzoII

Great list of scripture in second half.

6 posted on 03/12/2011 11:03:51 PM PST by johngrace (God so loved the world so he gave his only son! Praise Jesus and Hail Mary!)
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To: boatbums
"Christians have been given the Holy Scriptures as our sole guide of what is truth for Christians."

Can you show me that in Scripture?

Can you give me a list of the books of the Bible from Scripture?

7 posted on 03/13/2011 1:06:21 AM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: astratt7
"I will stick to the Word of God Thank you."

Glad to hear that, let's start out with where it's found.

1Tm:3:15: But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (KJV)

You see, we Catholics have a Church to guide us and tell us what we need to know about getting to heaven, we don't have to worry about the "the imagination of man" leading us astray as so many have been since the Reformation.

8 posted on 03/13/2011 1:14:40 AM PST by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: GonzoII

“I am getting rather tired of being asked to prove everything from the Bible, as if the Bible were the only test of what we must accept or reject.”

I would get tired of that too if I were trying to teach doctrine not found in God’s word.

9 posted on 03/13/2011 6:44:12 AM PDT by Paperpusher
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To: GonzoII
You see, we Catholics have a Church to guide us and tell us what we need to know

Would that be the same Church that tells you that you worship the same God as the Muslims?
10 posted on 03/13/2011 7:00:34 AM PDT by armydoc
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To: GonzoII

Lets go back one verse to 1 Tm 3:14

14These things write I unto thee, hoping to come unto thee shortly:

15But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

Now it becomes clear that Paul was telling them in his letter (inspired by God) the things they needed to know until he came to see them shortly. How to act in God’s Church.

GOD’S WORD® Translation (©1995) translates as this
in case I’m delayed. I want you to know how people who are members of God’s family must live. God’s family is the church of the living God, the pillar and foundation of the truth.

Darby Bible Translation translates as this
but if I delay, in order that thou mayest know how one ought to conduct oneself in God’s house, which is the assembly of the living God, the pillar and base of the truth.

God’s infallible Word needs to be our guide, not a fallible church.

11 posted on 03/13/2011 7:07:19 AM PDT by Paperpusher
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To: Kent1957

I still see the church as the pillar of the truth in those verses.

12 posted on 03/13/2011 7:16:29 AM PDT by GonzoII (Quia tu es, Deus, fortitudo mea...Quare tristis es anima mea?)
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To: boatbums
Christians have been given the Holy Scriptures as our sole guide

If that were so, shouldn't the above assertion be itself someplace in the Holy Scripture?

Shouldn't, further the assertion that the Church is our sole guide (Mt. 18:17) be not in the scripture?

13 posted on 03/13/2011 10:30:58 AM PDT by annalex (
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To: All; armydoc
Catechism of the Catholic Church

"841 The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."

This is way above your pay grade your not a canon lawyer. He is talking about within the context of Invincible Ignorance. Notice the word Plan in the statement not salvation. The plan is laid down for salvation.

Christ said He that believe in me has eternal life if he does not he is already condemned. Now does this mean a child who hears or a handicapped mental child or adult who does not understand is condemned. No! What about the rare few who for no fault of their own either what background( Muslim or whatever) never heard or understood what this means. This is noted for these few in the statement. They will be judged on what they do know like the Apostle Paul states and implies. Their conscience is judged.

14 posted on 03/13/2011 11:04:44 AM PDT by johngrace (God so loved the world so he gave his only son! Praise Jesus and Hail Mary!)
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To: johngrace
This is way above your pay grade

Channeling Obama now?

He is talking about within the context of Invincible Ignorance. Notice the word Plan in the statement not salvation. The plan is laid down for salvation.

Sorry, no. There is no reference to "ignorance", invincible or otherwise in the statement. It clearly states that Muslims and Catholics "adore" the same God. The Bible is clear that rejection of the Son equals rejection of the Father. Explicit in Islam is rejection of Jesus as God and Messiah.

What about the rare few who for no fault of their own either what background( Muslim or whatever) never heard or understood what this means.

That is where the sovereignty of God comes in. Those elect to salvation will be given the knowledge and faith necessary, normally through the Church in the form of missionaries, etc. Sometimes through extraordinary means such as dreams. Nowhere in the Bible is ignorance excused. If whole groups of people are secure in their salvation due to ignorance, then the worst thing to do would be to expose them to the Gospel and give them a chance to reject it and lose their salvation. On the contrary, the Bible conveys an urgency concerning spreading the Gospel to those elected to respond to it with faith.

Their conscience is judged

I have no doubt that many Muslim suicide bombers have ended their lives with a "clear" conscience, absolutely convinced they were doing God's work. I guess God (the same God of the Catholics) will reward that, right?
15 posted on 03/13/2011 12:54:52 PM PDT by armydoc
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To: armydoc
"Nowhere in the Bible is ignorance excused."

So now little children and babies go to hell. I believe they are ignorant of the situation. What about mentally challenged. What about people who do not just understand. I believe most do understand the Basic Gospel. Most will go to hell as stated in scripture who knowly reject. I knew people who out right did not care even if it was true when I witnessed.

If God can see whats inside a person's belief or unbelief for real. If he wants to forgive for ignorance who are you to say otherwise.

You just do not get it. It's still beyond your view. May God bless and Keep you safe. Praise Jesus! Thy Kingdom Come! Thy will be Done!

16 posted on 03/13/2011 1:11:31 PM PDT by johngrace (God so loved the world so he gave his only son! Praise Jesus and Hail Mary!)
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To: johngrace
So now little children and babies go to hell. I believe they are ignorant of the situation. What about mentally challenged. What about people who do not just understand.

Apparently you did not read and/or understand my post. Salvation is a gift based upon the sovereignty of God. He elects those to be saved, based on His purposes. Those that He elects will profess faith in Christ some time in their life, if their faculties permit. Salvation for an individual was determined before the universe began, not at the moment of an alter call or a sinner's prayer. So, an infant or menally challenged person will be saved if they are of the elect. If not, they will burn in hell for their sins (and yes, an infant certainly sins (see Psalm 51:5).

If he wants to forgive for ignorance who are you to say otherwise.

Certainly God can do what He wants. He is sovereign. However, He tells us in His word that ignorance does save or excuse anyone. Jesus told the Pharisees that their father was the devil, precisely because they were ignorant of His coming. Ignorance didn't work out so well for them.

You just do not get it. It's still beyond your view. May God bless and Keep you safe.

Back atcha.
17 posted on 03/13/2011 1:53:44 PM PDT by armydoc
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To: armydoc
"If not, they will burn in hell for their sins (and yes, an infant certainly sins (see Psalm 51:5)."

So why does Christ say blessed the little One's

In Matthew 18:10, Jesus says of children: "See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven"

WHY So their set up for hell. Very Morbid.

18 posted on 03/13/2011 2:10:50 PM PDT by johngrace (God so loved the world so he gave his only son! Praise Jesus and Hail Mary!)
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To: johngrace
In Matthew 18:10, Jesus says of children: "See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven"

Context, context, context. Mt 18 is not talking of literal children; it uses the child metaphor for believers (see Mt 18:3-5). Mt 18 speaks of God's love for his Church (all believers) and warns against their abuse.
19 posted on 03/13/2011 2:25:51 PM PDT by armydoc
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To: armydoc; johngrace

I’m wondering how, in this theology, you would avoid the conclusion that individuals are not responsible for their sin (only God is) or the call for each to repent as Jesus taught?

20 posted on 03/13/2011 3:09:24 PM PDT by D-fendr (Deus non alligatur sacramentis sed nos alligamur.)
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