Luther Thought Purgatory was an Open Question?

Beggars All Reformation and Aplogetics ^ | May 04, 2013 | James Swan

[boatbums]

Luther Thought Purgatory was an Open Question?

I came across this link posted on the Catholic Answers Forums: The Hope of Eternal Life. The link is ecumenical in nature, an attempt to smooth over the edges between Roman Catholicism and Lutheranism. This is the excerpt that was posted on CAF:

181. The most explicit discussion of purgatory in the Confessions comes in the 1537 Smalcald Articles, II, 2, which addressed the mass as sacrifice. Besides being itself a violation of the Gospel, the mass as sacrifice "has produced many noxious maggots and the excrement of various idolatries" (§11), the first of which is purgatory. Purgatory, "with all its pomp, requiem Masses, and transactions, is to be regarded as an apparition of the devil for it obscures the chief article..." (§12). Behind Luther's typically extreme language, however, a more nuanced understanding is elaborated. "Concerning the dead we have received neither command nor instruction. For these reasons, it may be best to abandon it [derhalben man es mocht wohl lassen], even if it were neither error nor idolatry" (§12). In a revised version of the article, Luther added a discussion of the authority of Augustine claimed for the doctrine. "When they have given up their purgatorial 'Mass fairs' (something Augustine never dreamed of), then we will discuss with them whether St. Augustine's word, lacking support from Scripture, may be tolerated and whether the dead may be commemorated at the sacrament. It will not do to formulate articles of faith on the basis of the holy Fathers' works or words" (§14f). The existence of purgatory is not dogmatically denied. Rather, 1) the existence of purgatory is not taught by Scripture and thus cannot be binding doctrine, and 2) belief in purgatory is now hopelessly bound up with unacceptable practices. A belief that could be discussed in principle is concretely objectionable because of its associations.

This excerpt is fascinating because it argues Luther believed:

-Purgatory isn't taught in Scripture, but yet may exist.
-Purgatory is only to be avoided because of its associations with "unacceptable practices."
-If these practices were removed, a proper discussion on purgatory could occur.

According to this article here is Luther's view of purgatory: "A belief that could be discussed in principle is concretely objectionable because of its associations." In other words, purgatory, for Luther, was an open question. Get rid of the abuses attached to it, and then it could be discussed.

In regard to the Smalcald Articles, LW states, "Under these circumstances the elector of Saxony instructed Luther in a letter of Dec. 11, 1536, to prepare a statement indicating the articles of faith in which concessions might be made for the sake of peace and the articles in which no concessions could be made."

Here are the two statements from the Smalcald Articles alluded to above. Read them for yourself and see if Luther is willing to make a concession on purgatory for the sake of peace:

Luther states in Article 12:

12 The first is purgatory. They were so occupied with requiem Masses, with vigils, with the weekly, monthly, and yearly celebrations of requiems, with the common week, with All Souls’ Day, and with soul-baths that the Mass was used almost exclusively for the dead although Christ instituted the sacrament for the living alone. Consequently purgatory and all the pomp, services, and business transactions associated with it are to be regarded as nothing else than illusions of the devil, for purgatory, too, is contrary to the fundamental article that Christ alone, and not the work of man, can help souls. Besides, nothing has been commanded or enjoined upon us with reference to the dead. All this may consequently be discarded, apart entirely from the fact that it is error and idolatry.

Luther states in Article 13:

13 The papists here adduce passages from Augustine and some of the Fathers who are said to have written about purgatory. They suppose that we do not understand for what purpose and to what end the authors wrote these passages. St. Augustine (tr-467) does not write that there is a purgatory, nor does he cite any passage of the Scriptures that would constrain him to adopt such an opinion. He leaves it undecided whether or not there is a purgatory and merely mentions that his mother asked that she be remembered at the altar or sacrament. Now, this is nothing but a human opinion of certain individuals and cannot establish an article of faith. That is the prerogative of God alone. 14 But our papists make use of such human opinions to make men believe their shameful, blasphemous, accursed traffic in Masses which are offered for souls in purgatory, etc. They can never demonstrate these things from Augustine. Only when they have abolished their traffic in purgatorial Masses (which St. Augustine never dreamed of) shall we be ready to discuss with them whether statements of St. Augustine are to be accepted when they are without the support of the Scriptures and whether the dead are to be commemorated in the sacrament. 15 It will not do to make articles of faith out of the holy Fathers’ words or works. Otherwise what they ate, how they dressed, and what kind of houses they lived in would have to become articles of faith — as has happened in the case of relics. This means that the Word of God shall establish articles of faith and no one else, not even an angel.

The reading given to these statements by The Hope of Eternal Life downplays the first explicit rejection of purgatory, and sees the real Luther in his willingness to discuss what Augustine meant when "purgatorial masses" are abolished. The problem as I see it, is this reading of the Smalcald Articles isolates these statements from Luther's total written corpus, particularly any writings after the Smalcald Articles.

For instance, in his later sermons on Genesis, Luther states something with similar characteristics to the Smalcald articles. Note particularly the reference to Augustine:

The pope invents four separate places for the dead.The first is the hell of the damned. The second is purgatory, and Thomas Aquinas says that hell is the middle point, so to speak. It is surrounded by purgatory. But around this there is a third circle. It is for unbaptized infants. The fourth circle is the limbo of the fathers. Here the godly dwelt before the resurrection of Christ. These are nothing but dreams and human inventions. Peter and Paul state clearly that the demons move about in the air. With regard to what Paul says see Eph. 2:2, and in 2 Peter 2:4 it is stated that “God did not spare the angels when they sinned but cast them into hell and committed them to pits of nether gloom to be kept until the judgment.” With these statements I rest content, and I do not inquire into things higher than those handed down by the apostles. Of purgatory there is no mention in Holy Scripture; it is a lie of the devil, in order that the papists may have some market days and snares for catching money. The sophists agree with the pope because of Thomas. But Thomas does not concern us. Augustine makes mention of purgatory somewhere, but he speaks very obscurely. Therefore I do not believe that those four separate classes really exist; for Scripture does not speak this way but testifies that the dead saints are gathered to their people, or to those who believe in the Messiah and awaited His coming, just as Adam, together with all his descendants, died in faith in Christ. But how these saints are kept in definite places, we do not know. [Luther, M. (1999, c1966). Vol. 8: Luther's works, vol. 8 : Lectures on Genesis: Chapters 45-50 (J. J. Pelikan, H. C. Oswald and H. T. Lehmann, Ed.). Luther's Works (8:316). Saint Louis: Concordia Publishing House].

Here again Luther explicitly denies purgatory, then mentions the obscurity of Augustine. He then goes on to deny that "four separate classes really exist." In the same volume, Luther refers to "Masses, purgatory, indulgences, and prayers to the dead" as false forms of worship (LW 8:230). Elsewhere in Luther's lectures on Genesis he states,

[P]urgatory is the greatest falsehood, because it is based on ungodliness and unbelief; for they deny that faith saves, and they maintain that satisfaction for sins is the cause of salvation. Therefore he who is in purgatory is in hell itself; for these are his thoughts: “I am a sinner and must render satisfaction for my sins; therefore I shall make a will and shall bequeath a definite amount of money for building churches and for buying prayers and sacrifices for the dead by the monks and priests.” Such people die in a faith in works and have no knowledge of Christ. Indeed, they hate Him. We die in faith in Christ, who died for our sins and rendered satisfaction for us. He is my Bosom, my Paradise, my Comfort, and my Hope. [Luther, M. (1999, c1964). Vol. 4: Luther's works, vol. 4 : Lectures on Genesis: Chapters 21-25 (J. J. Pelikan, H. C. Oswald and H. T. Lehmann, Ed.). Luther's Works (4:315). Saint Louis: Concordia Publishing House].

And here:

The third sphere is that of purgatory, into which neither the damned nor infants enter; it is for those who, while they believe, yet have not rendered satisfaction for their sins. The souls of these are ransomed by means of indulgences. From this source comes the hogwash of indulgences and the entire papistic religion.The fourth place is the limbo of the fathers. They say that Christ descended to this place, broke it open, and set free—not from hell but from the limbo—the fathers who were troubled by the longing and waiting for Christ but were not enduring punishment or torments. With these silly ideas the papists have filled the church and the world. We have overturned all this completely and maintain that unbaptized infants do not have such a sphere. But in what state they are or what becomes of them we commend to the goodness of God. They do not have faith or Baptism; but whether God receives them in an extraordinary manner and gives them faith is not stated in the Word, and we dare not set down anything as certain. To be deprived of the vision of God is hell itself. They admit that they have will and intellect, especially concerning the vision of God and life; but these are falsehoods. And purgatory is the greatest falsehood, because it is based on ungodliness and unbelief; for they deny that faith saves, and they maintain that satisfaction for sins is the cause of salvation. Therefore he who is in purgatory is in hell itself; for these are his thoughts: “I am a sinner and must render satisfaction for my sins; therefore I shall make a will and shall bequeath a definite amount of money for building churches and for buying prayers and sacrifices for the dead by the monks and priests.” Such people die in a faith in works and have no knowledge of Christ. Indeed, they hate Him. We die in faith in Christ, who died for our sins and rendered satisfaction for us. He is my Bosom, my Paradise, my Comfort, and my Hope. [Luther, M. (1999, c1964). Vol. 4: Luther's works, vol. 4 : Lectures on Genesis: Chapters 21-25 (J. J. Pelikan, H. C. Oswald and H. T. Lehmann, Ed.). Luther's Works (4:315). Saint Louis: Concordia Publishing House].

Comments from Luther similar to these could be greatly multiplied, which is why some Lutherans see any affirmation that Luther held purgatory was an "open question" as a lie of the Devil.

[aMorePerfectUnion]

Yes, part of one holy catholic and apostolic Church

At one time, it was.

[Luircin]

Directly written by an Apostle or the assistant of an Apostle, conforming to the truth taught by the Apostles and prophets.

That’s canonical.

[JusPasenThru]

Purgatory may not exist but I’m pretty sure I’m going there anyway.

[daniel1212]

Luther was a rabid anti-Semite. He wrote a whole book about that. On the Jews and their Lies Regardless of what he said about purgatory, I think his late embrace of rabid anti-Semitism stands as a warning about his failure as a thinker.

Based on that logic, you must also hold the same stance toward Catholicism:

In The Popes Against the Jews : The Vatican's Role in the Rise of Modern Anti-Semitism, historian David Kertzer notes,

“the legislation enacted in the 1930s by the Nazis in their Nuremberg Laws and by the Italian Fascists with their racial laws—which stripped the Jews of their rights as citizens—was modeled on measures that the [Roman Catholic] Church itself had enforced for as long as it was in a position to do so” (9).

In 1466, in festivities sponsored by Pope Paul II, Jews were made to race naked through the streets of the city. A particularly evocative later account describes them: “Races were run on each of the eight days of the Carnival by horses, asses and buffaloes, old men, lads, children, and Jews. Before they were to run, the Jews were richly fed, so as to make the race more difficult for them, and at the same time, more amusing for the spectators. They ran from the Arch of Domitian to the Church of St. Mark at the end of the Corso at full tilt, amid Rome’s taunting shrieks of encouragement and peals of laughter, while the Holy Father stood upon a richly ornamented balcony and laughed heartily. Two centuries later, these practices, now deemed indecorous and unbefitting the dignity of the Holy City, were stopped by Clement IX. In their place the Pope assessed a heavy tax on the Jews to help pay the costs of the city’s Carnival celebrations.

But various other Carnival rites continued. For many years the rabbis of the ghetto were forced to wear clownish outfits and march through the streets to the jeers of the crow, pelted by a variety of missiles. Such rites were not peculiar to Rome. In Pisa in the eighteenth century, for example, it was customary each year, as part of Carnival, for students to chase after the fattest Jew in the city, capture him, weigh him, and then make him give them his weight in sugar-coated almonds.

In 1779, Pius VI resurrected some of the Carnival rites that had been neglected in recent years. Most prominent among them was the feudal rite of homage, in which ghetto officials, made to wear special clothes, stood before an unruly mob in a crowded piazza, making an offering to Rome’s governors.

It was this practice that occasioned the formal plea from the ghetto to Pope Gregory XVI in 1836. The Jews argued that such rites should be abandoned, and cited previous popes who had ordered them halted. They asked that, in his mercy, the Pope now do the same. On November 5, the Pope met with his secretary of state to discuss the plea. A note on the secretary of state’s copy of the petition, along with his signature, records the Pope’s decision: “It is not opportune to make any innovation.” The annual rites continued.

“When all is said and done, the [Roman Catholic] Church’s claim of lack of responsibility for the kind of anti-Semitism that made the Holocaust possible comes down to this: The Roman Catholic Church never called for, or sanctioned, the mass murder of the Jews. Yes, the Jews should be stripped of their rights as equal citizens. Yes, they should be kept from contact with the rest of society. But Christian Charity and Christian theology forbade good Christians to round them up and murder them.” See more in part 5 of a series (1 , 2 , 3 , 4 , 5, 6 .

And see one of my posts here for more.

[daniel1212]

Why would Protestants/non-catholics want to discuss purgatory? I’d have more to say about Hogwarts or Middle Earth.

Because RCs promote it, as with many other errors.

[metmom]

Why do the various Methodists, Baptists, Oneness Pentacostals, Church of Assembly of God, Seventh Day Adventists, Anglicans, Mennonites, PCUSA Presbyterians, PCA Presbyterians, OPC Presbyterians, Southern Baptists, National Baptists etc. care what Luther thought?

Who ever (besides Catholics) said they did?

If I mentioned Luther to most Christians I know, I'd just get a blank stare.

[metmom]

My point being that Luther was pretty much “my way or the highway”

No different than Catholicism which presents itself as the One True Church, and if you are not part of it, you go to hell.

With Catholicism, it's our way or hell.

[metmom]

The thing is - how do you know that Luther’s point was correct? ultimately the re-re-re-formation led to the Universal Unitarians, the Oneness Pentecostals and the Jehovah’s Witnesses. What makes your interpretation of the scriptures (and analogously your collection of books in scripture) more right than the Oneness Pentecostals?

And what exactly in Catholicism prevents it from going off the rails?

How do you know that the Catholic POV is correct?

[metmom]

He will purify you. You can't save yourself, but you must be completely sinless in heaven, so god purifies you.

Which the blood of Jesus does.

If the blood of Jesus isn't enough, then God, doing His best, isn't enough.

If something besides the blood of Jesus is needed to *finish* the work of purification, then Jesus died d for nothing.

[Elsie]

So the CAtholics were having lots of ‘fun’ even before Luther came onto the scene.

Interesting.

[Elsie]

Luther Thought Purgatory was an Open Question?

The writer of Romans 14 probably had it in mind.

Oh; wait...

[Elsie]

The Hope of Eternal Life.

Hope?

From a CATHOLIC??

That's almost as good as being ASSURED!

[daniel1212]

Descriptive and Clear Bible Passages About Purgatory

Which desperate attempt simply does not and cannot establish Purgatory. Istead, Purgatory is based upon a false premise, not only that there is a need for further atonement some sins after death, but that justification is on the basis of actual  righteousness, beginning via "infused” righteousness via the act itself of baptism (and which for infants mean without even having to believe on the Lord Jesus with all their heart, which is contrary to Acts 2:38; 8:36,37; 10:43–47- 15:7–9). And after baptism -  since the unholy sin nature remains - entering Heaven is attained  by attaining perfection of character (if by grace) thru postmortem “purifying punishments” and sufferings, commencing at death in order to be with God in full salvation.
 

And which is contrary to what Scripture most manifestly teaches, which is that of penitent faith  appropriating justification, a faith that purifies the heart (Acts 15:9) and is counted for righteousness (Romans 4:5) and renders one accepted in the Beloved (on His account) and positionally seated together with their Lord in Heaven. (Ephesians 1:6; 2:6) 

 From  where they positionally await the Lord's return and His final subduing of our "vile body," that it may be fashioned like unto his glorious body," (Philippians 3:21)and which is the only transformative change after this life that the Scriptures speak of.

However, this saving justifying faith is a faith which effects obedience by the Spirit, (Romans 8:14) in word and in deed, in heart and in life, whereby "the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit, (Romans 8:4) insofar as we do. 

 And since faith and works go together like light and heat, sometimes they are used interchangeably as to what they effect. And which obedience includes penitent confession when convicted of not pleasing the Object of his faith for salvation, the risen Lord Jesus.

The appeal to the believer is to produce fruit consistent with faith, as a consequence of being accepted in the Beloved (on His account), to be practically (in heart and deed) as they are positionally in Christ, to be as much conformed to the Lord Jesus in this life as we can be, and will be in the resurrection. (Philippians 3:7-21)

If we live in the Spirit, let us also walk in the Spirit. (Galatians 5:25)

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:1-4)

But which progressive practical sanctification is not the cause of the sinner's justification and acceptance in Christ, but testifies to such being a believer, evidencing "things which accompany salvation," (Hebrews 6:9) and fit to be rewarded. (Revelation 3:4) For this faith, as manifested in said obedience, God will recompense (Hebrews 10:35) under grace, even though it is God who motivates and enables all obedience, (Philippians 1:12,13) while the only thing we can and must take credit for it our disobedience.

In contrast to this salvation by effectual faith, is salvation by grace thru works, as in Roman Catholicism, in which, to reiterate, it is taught that by grace one is actually made good enough to be with God via the act of baptism.

However, since the carnal nature remains, and in Catholic theology few successfully attain to complete victory over any attachment to sin and perfection of character, then most baptized souls are sent to Roman Catholic (EOstrend to reject Rome's) Purgatory to endure purifying torments to atone for sins they sufficiently failed to provide for while on earth, and become good enough to enter glory.

The Catholic Encyclopedia states, “whosoever comes into God's presence must be perfectly pure for in the strictest sense His "eyes are too pure, to behold evil" (Habakkuk 1:13).

The Catholic Encyclopedia also states that St. Augustine "describes two conditions of men; "some there are who have departed this life, not so bad as to be deemed unworthy of mercy, nor so good as to be entitled to immediate happiness" etc. (City of God XXI.24.)

And thus by the close of the fourth century was taught "a place of purgation..from which when purified they "were admitted unto the Holy Mount of the Lord". For " they were "not so good as to be entitled to eternal happiness".

One "cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested." (Catholic Encyclopedia>Purgatory)

CCC 1023: Those who die in God's grace and friendship and are perfectly purified live for ever with Christ...(provided they were not in need of purification when they died, . . . or, if they then did need or will need some purification, when they have been purified after death, . . .)

"Every trace of attachment to evil must be eliminated, every imperfection of the soul corrected." - John Paul II, Audiences, 1999.

Catholic professor Peter Kreeft states,

"...we will go to Purgatory first, and then to Heaven after we are purged of all selfishness and bad habits and character faults." Peter Kreeft, Because God Is Real: Sixteen Questions, One Answer, p. 224

"The purpose of purgatory is to bring you up the level of spiritual excellence needed to experience the full-force presence of God." (Jimmy Akin, How to Explain Purgatory to Protestants).

There is some wiggle room as regards the conditions of purgatory since what this suffering actually entails, and how long, for such are are not dogmatically taught, but while salvation by grace thru faith as in sola fide means it is effectual faith being imputed for righteousness that justifies, salvation by grace thru works means that by grace one is actually made good enough to be with God, which premise either requires perfection of character in this life (and which merely being made clean in baptism would actually not effect) or postmortem purifying torments.

However, wherever Scripture clearly speak of the next conscious reality for believers then it is with the Lord, (Lk. 23:43 [cf. 2Cor. 12:4; Rv. 2:7]; Phil 1:23; 2Cor. 5:8 [“we”]; 1Cor. 15:51ff'; 1Thess. 4:17) Note in the latter case all believers were assured that if the Lord returned, which they expected in their lifetime, so would they “ever be with the Lord,” though they were still undergoing growth in grace, as was Paul. (Phil. 3:7f)

And the next transformative experience that is manifestly taught is that of being like Christ in the resurrection. (1Jn. 3:2; Rm. 8:23; 1Co 15:53,54; 2Co. 2-4) At which time is the judgment seat of Christ, which is the only suffering after this life, which does not begin at death, but awaits the Lord's return, (1 Corinthians 4:5; 2 Timothy. 4:1,8; Revelation 11:18; Matthew 25:31-46; 1 Peter 1:7; 5:4) and is the suffering of the loss of rewards (and the Lord's displeasure) due to the manner of material one built the church with, which one is saved despite the loss of such, not because of. (1 Corinthians 3:8ff)

In addition, the whole premise that suffering itself perfects a person is specious, since testing of character requires being able to choose btwn alternatives, and which this world provides. Thus it is only this world that Scripture peaks of here development of character, such as "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations." (1 Peter 1:6)

And even in making the Lord "perfect" as in experiencing testing, being "in all points tempted like as we are, yet without sin," (Hebrews 4:15) then it was in this world: "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Hebrews 2:10)

For support,  Catholics cite 2 Maccabees  12;44-46 (atonement for the dead to free them from sin ).

However, of what support is that of praying for men whom the text clearly stated were slain for their idolatry, which is a mortal sin? Meanwhile believing this book was Scripture proper was not required until after Luther died, almost 1400 years after the last book was penned.

Other texts which Catholic  often attempt t use for support are as follows:

•  1 Peter 3:18-20;4:6 ( Peter preaching to the spirits in prison ) ,

Which was to the lost souls like those of Noah's day, "wherein few, that is, eight souls were saved by water," and it is obvious they had not attained to perfection of character. But with His resurrection (Matthew 27:52) the Lord set free those in Abraham's bosom, (Ephesians 4:8,9) which is not purgatory but OT paradise (Luke 23:43) which is now Heaven. (2 Corinthians 12:4) • 1 Cor 15:29-30 and 1 cor 15:29-30 (baptizing the dead)

You resort to that for support? So do the Mormons, and it supports nothing than was it was invoked for, that of their being a resurrection which some ("they," not "we") thought postmortem baptism would effect, but with nothing inferred as purgatory. And which the Holy Spirit would never fail to clearly teach on, if it indeed was of Catholic importance. • 1 Cor 315 (saved through fire)

Utterly invalidated as explained above in bold, by God's grace. • Mt 5:26 (where you will not be released until you pay the last penny)

So you must resort to dark sayings. Rather than Matthew 5:25-26 being "explicit about Purgatory" as Staples imagines this either refers to this life, or punishment in Hell, which is the context of Matthew 5:24-25 (Matthew 5:22; Matthew 5:27-29; cf. Mark 9:43), and Caths argue (Mt. 1:25) that "until" need not mean a terminus is inferred.

And here this story cannot be analogous to purgatory, since that is for forgiven souls who have some expiation to make for venial sins, but in Matthew 5:22-26, rather than a mere venial sin, the description here is of a "mortal sin." And neither was this man forgiven, but was damned, and given the vast amount he had to pay, i think "Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing" (Matthew 5:26) is saying he never will come out, • Mt 12:32 (sin is forgiven in this age or the next)

That is simple, except Rome rejects the 1,000 year reign of Christ in which there will be sin and forgiveness of sins, as Ezekiel shows in his many chapters which defy then as being mere allegory. • 1 John 5:16-17 (degrees of sin distinguished)

Which refers to apostasy, and there are degrees of sin, and of accountability and guilt, thus degrees of punishment, (Matthew 11:20-24) but which description are only about Hell, not some interim place.

• Mark 9:49 (all will be salted by fire)

Which is simply another example of the egregious extrapolation you must resort to in order attempt to postulate some sort of support for what you can only wish Scripture manifestly taught, but which it does not!
Here the only postmortem reality that is seen in the context is that of Hell: "Where their worm dieth not, and the fire is not quenched" (Mark 9:48) and otherwise it speaks of salt (Mark 9:49,50; cf. Lev. 2:13; Eze 43:24) which represent holiness, which works for peace, and one either has it or they are good for nothing, (Mt. 5:13) and and there is nothing that infers purgatory in order to get it or more of it, though this would be one of many places we could expect to see it if it were true.

Purgatory and 1Co, 3:

Which cannot be Purgatory due to the fact that,

1. The judgment event of 1Co. 3 is the judgment seat of Christ, with its giving of rewards and loss thereof, which does not occur until the Lords return and the believers resurrection. (1Cor. 3:8ff; 4:5; 2Tim. 4:1,8; Rev.11:18; Mt. 25:31-46; 1Pt. 1:7; 5:4) versus purgatory, which (typically prolonged) suffering commences at death in order to enable souls to enter Heaven.

For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10)

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; (2 Timothy 4:1)

Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2 Timothy 4:8)

[ The judgment of 1 Cor. 3:15 will reveal what manner of workmanship they were building church with, for “Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire,” and while saving faith is one that characteristically walks in the obedience of faith, (Heb. 5:9) believers may suffer loss of rewards due to their manner of workmanship.

The fire burns up the fake stones, which like the tares of Mt. 13:40 at the end, are represented here as wood, hay or stubble, while the precious stones with fire-tried faith (1Pt. 1:7) endure, and gain rewards for the instruments of their faithfulness. Thus Paul says to the Thessalonians, "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? " (1 Thess. 2:19; cf. Rv. 3:11) And to the Corinthians, “we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.” 2Cor. 1:14) And to the Philippians, that being “my joy and crown, so stand fast in the Lord, my dearly beloved.” (Phil. 4:1)

2. Wherever NT Scripture manifestly deals with the next life location for believers, it is to be with the Lord . (Phil 1:23; 2Cor. 5:8 [“we”]; Heb, 12:22,23; 1Cor. 15:51ff'; 1Thess. 4:17) Not only did the penitent criminal go to "paradise" at death (Lk. 23:43; cf. 2Cor. 12:4; Rv. 2:7) as did Stephen, (Acts 7:59) but so would Paul and co. be with the Lord once absent from the body (Phil. 1:23,24) - even though Paul told the Philippians that was he not “already perfect.” (Phil. 3:12). Likewise he stated to the Corinthians, "We [plural] are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." (2 Corinthians 5:8) and so would every believer if the Lord returned in their lifetime: “to meet the Lord in the air: and so shall we ever be with the Lord.” (1Thess. 4:17; 1Cor. 15:51ff - even though many believers were in need of greater holiness. (2Cor. 7:1)
Paul confessed he was not already practically perfect, (Phil. 3:12) but he earnestly desired to become as much in this life (to "know him, and the power of his resurrection, being made conformable unto his death" - Philippians 3:10) as he would via the resurrection, yet he knew that if he died before that then he would be with the Lord.

Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight). We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. (2 Corinthians 5:6-8)

For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (Philippians 1:21-23)

I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. (Philippians 3:14-15)

Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (Philippians 3:17)

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20-21)

3. And as expressed in that verse and others, the resurrection is the only transformative event the believer manifestly looks forward to after this life (Rm. 8:23; 2Co. 5:1-4; Phil 3:20,21; 1Jn. 3:2) — not purgatory, which suffering commences at death in order to enable souls to enter Heaven.

4. Furthermore, Scripture only reveals growth in grace and overcoming as being realized in this world, with its temptations and trials, (1 Peter 1:6-7; 1Jn.2:14; 5:4,5; Rv. 2.7,11,17,26; 3:5,12,21) where alternatives to submitting to God can be made (suffering itself does not make one mature) and thus it was here that the Lord Himself was made “perfect,” (Heb. 2:10) as in being “in all points tempted like as we are, yet without sin.” (Heb. 4:15)

Thus what Scripture teaches is that it is on earth that testing and overcoming takes place, and that the elect go to be with the Lord upon death, or at His return, whichever comes first, and then they are judged as to the manner of works, reflecting their faith, and rewarded or suffer loss of rewards.

While perfection of character in this life. Mt 5:48 is invoked in support of this perfection being needed to be with God (which in context refers to treating your enemy benevolently), yet this does not teach that the achievement of absolute moral perfection in this life is a perquisite for salvation, which idea requires redefining salvation as to mean progressing to a state of being just enough by moral perfection to be with the Lord, and that being absent from the body means present in purgatory, not with the Lord, contrary to what is expressly stated. And which is akin to placing one under the Law, (Gal. 3:10) versus justification by imputed righteousness (justifying the unGodly by faith: Rm. 4:5) appropriated by a faith, but a faith which effects holiness.

For while salvific faith is one which characteristically effects the “obedience of faith” toward its Object (which faith in any moral authority will do), and which is an overcoming kind of faith, (Rv. 2,3), and grows towards the maturity which is called perfection, (Col. 1:28; 4:12; Ja. 1:4; 3:2; 1Jn. 4:17) and which faith has “great recompense of reward,” (Heb. 10:35), yet Scripture states that believers (being of true faith) are presently saved (Titus 3:5), and positionally perfect (Heb. 10:14) and seated in Heaven. (Eph. 2:6) And thus Christ can dwell with them now - "Christ in you, the hope of glory (Col. 1:27) - and as shown, they can and will go to be with the Lord at death, or at the Lord's return.

Finally, this RC interpretation of 1Co. 3 is not one which is even officially taught by Rome as requiring assent, and is contradicted by the notes in the official RC Bible which notes  state,

The text of ⇒ 1 Cor 3:15 has sometimes been used to support the notion of purgatory, though it does not envisage this. - http://www.vatican.va/archive/ENG0839/__PZ8.HTM#$4AC ^

[Elsie]

It’s also very good for the penance industry.

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[daniel1212]

In 2 Timothy 1:18, St. Paul prays for Onesiphorus, who has died.

Which does not say he was dead, though inferred, but there is no prayer at all for him being in Purgatory, but a hope that he will be rewarded well at the judgement seat of Christ, which awaits His coming (that day of the Lord).

Thus 2 Timothy 1:18 simply to teach RC Purgatory, and is another example of RCs reading into Scripture what they can only wish was actually there.

In 2 Maccabees 12:38-46, Judas Maccabee orders that sacrifices be offered in the Temple in Jerusalem for slain Jewish soldiers who had worn pagan amulets.

Which is for those who died due to mortal sin, which excludes them from Purgatory as per RC theology, which means you must resort to special pleading, that perhaps they repented at the last.

Yet once again, there is no prayer at all for them being in Purgatory, as instead the offering was for because the offerers were "mindful of the resurrection," that these idolators may see the resurrection (of the just, versus of damnation), which those in Purgatory are said to already be assured of.

Thus 2 Maccabees 12:38-46 also simply fails to teach RC Purgatory, and is another example of RCs reading into Scripture what they can only wish was actually there.

[Elsie]

Do they ski there; too?

[Elsie]

Paul wrote that to be absent from the body is to be with Christ Jesus in Heaven.

No; he did not.

What he wrote is...

 2 Corinthians 5:8
“We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.”

[Elsie]

If what people THINK Paul said was actually true; the phrase that mentions ‘the dead in Christ’, would not have much meaning.

[Elsie]

Catholicism; like Nature; abhors a vacuum.

[SkyDancer]

Meaning that we were. There is no such thing a purgatory.