Says who?
Is this in them 'books' that Luther 'removed'?
Before we examine those verses, however, I should note that one of the errors of Martin Luther condemned by Pope Leo X in his papal bull Exsurge Domine (June 15, 1520) was Luther’s belief that “Purgatory cannot be proved from Sacred Scripture which is in the canon.” In other words, while the Catholic Church bases the doctrine of Purgatory on both Scripture and Tradition, Scripture itself is sufficient to prove the existence of Purgatory.
The chief Old Testament verse that indicates the necessity of purgation after death (and thus implies a place or state where such purgation takes place—hence the name Purgatory) is 2 Maccabees 12:46:
It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.
If everyone who dies goes immediately to Heaven or to Hell, then this verse would be nonsense. Those who are in Heaven have no need of prayer, “that they may be loosed from sins”; those who are in Hell are unable to benefit from such prayers, because there is no escape from Hell—damnation is eternal.
Thus, there must be a third place or state, in which some of the dead are currently in the process of being “loosed from sins.” (A side note: Martin Luther argued that 1 and 2 Maccabees did not belong in the canon of the Old Testament, even though they had been accepted by the universal Church from the time that the canon was settled. Thus his contention, condemned by Pope Leo, that “Purgatory cannot be proved from Sacred Scripture which is in the canon.”)
Saint Peter and Saint Paul both speak of “trials” that are compared with a “cleansing fire.” In 1 Peter 1:6-7, Saint Peter refers to our necessary trials in this world:
Wherein you shall greatly rejoice, if now you must be for a little time made sorrowful in divers temptations: That the trial of your faith (much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ.
And in 1 Corinthians 3:13-15, Saint Paul extends this image into the life after this one:
Every man’s work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man’s work, of what sort it is. If any man’s work abide, which he hath built thereupon, he shall receive a reward. If any man’s work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire.
But “he himself shall be saved.” Again, the Church recognized from the beginning that Saint Paul cannot be talking here about those in the fires of Hell, because those are fires of torment, not of purgation—no one whose actions place him in Hell will ever leave it. Rather, this verse is the basis of the Church’s belief that all those who undergo purgation after their earthly life ends (those whom we call the Poor Souls in Purgatory) are assured of entrance into Heaven.
Christ Himself, in Matthew 12:31-32, speaks of forgiveness in this age (here on earth, as in 1 Peter 1:6-7) and in the world to come (as in 1 Corinthians 3:13-15):
Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.
If all souls go directly either to Heaven or to Hell, then there is no forgiveness in the world to come. But if that is so, why would Christ mention the possibility of such forgiveness?
—Scott Richert
More at the link: http://catholicism.about.com/b/2010/02/11/reader-question-is-there-a-scriptural-basis-for-purgatory.htm