Why Purgatory Is a Dangerous Doctrine

Some people are taught to deal with their guilt by placing confidence in the doctrine of "purgatory." I suppose you could compare it to a student working on a project to gain "extra credit" to make up for some bad grades. Unfortunately, the doctrine of purgatory provides false hope because it is based not in fact, but in fantasy. The Catechism of the Catholic Church defines purgatory as a "purification, so as to achieve the holiness necessary to enter the joy of heaven," and is for those who are said to be going to heaven but are nevertheless "still imperfectly purified." (CCC 1030) According to the Catholic Encyclopedia, purgatory is "a place or condition of temporal punishment" for a Christian after death. The punishment and purification process in purgatory is said to "purge" away certain sins that still require cleansing.

So what's the problem with this theory? Well, the problem is that this doctrine is not rooted in Scripture. And on top of that, it invites sinners to assume the blood of Jesus and the cross of Christ are not enough to make a believer completely holy in God's sight. Man needs "more" purification, or so goes the misguided line of reasoning.

In reality, every believer is already completely holy in God's sight as a result of the Savior's sacrifice on the cross 2000 years ago. This complete cleansing flows from the miracle of the cross. (1 Peter 2:24,25) Thankfully, every Christian is already "seated with Christ in the heavenly realms." (Eph. 2:6) The complete purification of a sinner's soul occurs the moment the new birth takes place (John 3:6,7) in a person's heart through faith in Christ. (John 1:12; John 3:16)

"We have been made holy through the sacrifice of the body of Jesus Christ once for all." (Hebrews 10:10)

report this ad This astounding declaration is not man's opinion. It is God's Word on the matter, period.

Now either the sacrifice of Jesus on the cross has the power to make a believer completely holy in God's sight, or it doesn't. And if it does, then who do you suppose would be interested in trying to water down the biblical doctrine of justification through faith? (Gal. 2:16) Does that sound like something God would do, or is the doctrine of purgatory more in line with doctrines the devil would likely spout?

Since Satan is "the father of lies," (John 8:44) our invisible adversary tells unbelievers: "You're good enough to get into heaven by your sincerity and your morality." Meanwhile, he uses a different line of deception when accusing believers: "You're not pure enough! You know you're a terrible person. And you call yourself a Christian...ha...what a joke!"

report this ad The devil hopes to take our eyes off Jesus and the cross where our redemption was earned "once for all." (Romans 6:10) If the prince of darkness can't convince you to reject the cross, his minions work overtime trying to get you to "add to the cross." Satan knows that when it comes to a person's approach to salvation, "Jesus plus something equals nothing." Adding to the cross is just as deadly as rejecting the cross, and no one knows this fact better than the devil himself.

Remember, Satan is an individual angel who has been manipulating a team of evil angels (demons) for thousands of years. And so he has had plenty of time to refine his craft. The devil doesn't want you to know the truth, whether you are a believer or an unbeliever. Either way, Lucifer's bag of tricks and seductive lies are lined up and always ready to be unleashed at a moment's notice.

"The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons....they forbid people to marry, etc." (1 Timothy 4:1,3) And of all the dangerous doctrines that have been conjured up over the centuries, the doctrine of purgatory is a real doozy!

The Holy Spirit certainly did not invent the doctrine of purgatory. The third Person of the Trinity will never guide you to add something to the cross in your quest to be completely purified.

report this ad The reality for the believer is that "the blood of Jesus Christ cleanses us from all sin" (1 John 1:7) so that we are now "holy in God's sight, without blemish and free from accusation." (Colossians 1:22) This is the case regardless of a believer's religious label, be it "Catholic," "Protestant," or something else.

Everyone who has been converted through faith in Jesus is instantly forgiven, saved, justified, born again, and redeemed on the front end of their relationship with God. The miracle of conversion is available to man because of the perfection of Christ's sacrifice 2000 years ago, as well as the power of Christ's holy blood that was shed on the cross for our sins.

Believers don't need any "more" purification in order to be holy in God's sight. And the idea that man could somehow be punished or purified in purgatory as a way of preparing his soul for heaven is foreign to the Bible. In fact, this doctrine stands opposed to the teaching of the Gospel and to the biblical message of grace.

Here is a helpful acronym to remember the meaning of G-R-A-C-E: "God's Riches at Christ's Expense."

report this ad The doctrine of purgatory, on the other hand, could be summed up this way: S-P-A-C-E, or "Special Punishment a Christian Earns."

GRACE or SPACE? Which approach will you rely upon for complete purification before God? Christ being punished unto death in your place, or you being punished after death to merit some extra purification for your sins?

The Bible provides us with the only way a sinner is purified before Almighty God: "By one sacrifice He has made perfect forever those who are being made holy." (Hebrews 10:14) Could it be any clearer?

The focus in the New Testament is always on the punishment Jesus endured for our sins, and not on some supposed punishment a Christian receives in "purgatory." Such a diabolical doctrine strips the cross of Christ of its glory, while ignoring the full atoning power of the Savior's blood to completely wash away the sins of a believer.

report this ad Isaiah prophesied 700 years before Christ's crucifixion, "The punishment that brought us peace was upon Him." (Isaiah 53:5) Rather than giving us the punishment we deserve, God took the punishment upon Himself in order to redeem us from sin, death, and the devil.

And so today, you either have complete forgiveness through Christ alone, or no forgiveness whatsoever. The forgiveness of sins is not given out in parts. Every converted person is purified completely today; right now; prior to their death. If you are waiting until after you die to have all your sins washed away, you will be waiting a very long time to say the least.

Purgatory is nothing more than a seductive and deceptive myth. If truth be told, this doctrine is "all talk" and "no action," no cleansing, and no purging away of sins.

And where does that leave a person who has gone to their grave while relying upon the false promises of purgatory? When it comes to life, death, and eternity, there are no do-overs.

report this ad "It is appointed unto men once to die, and after that the judgment." (Hebrews 9:27)

Aside from Scripture, we wouldn't know what happens to a soul the moment a person dies. Only God's Word correctly informs our mind and our conscience on such lofty matters.

One biblical passage that has been used in attempting to defend the doctrine of purgatory is 1 Corinthians 3:10-15. But those who do so misinterpret the true meaning of this text. I wrote about the real meaning of this passage in an article entitled, "The Biblical Distinction Between 'Gift' and 'Reward."

At the end of time, a believer's works will indeed be tested with fire to see if the works were done with the right motives. That is to say, were they done by someone trying to shine the light and focus on himself; or instead, trying to shine the light on Christ and keep the focus on the Savior?

report this ad Regarding the works of a believer on that day..."his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man's work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames." (1 Cor. 3:13-15)

Did you catch that? It describes the man who gets into heaven because he received the free gift of eternal life, and so he was saved; and yet, he "suffers loss" of certain rewards that he would have received if his motives had been different in his service for Christ. He will still of course enjoy a fantastic life in heaven forever, and he will not be even slightly jealous in heaven of anyone's else reward. (Jealousy and the like are only found on earth, and not in heaven.) Before the believer enters heaven, however, the work he completed on earth will be tested with fire to see how much of it was noble, selfless, and Christ-centered.

Eternal life in heaven is a free gift and cannot be merited by man's efforts, either in this life, or in the fictional realm of "purgatory." Rewards, on the other hand, are taught in Scripture as a way God has chosen to bless His children for their works on earth. But if you are not in the family of God through faith in Christ, then the promise of heavenly rewards does not apply to you. It only applies to God's children.

The apostle Paul wrote these words to believers reminding them of the way they entered God's eternal family: "For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast." (Eph. 2:8,9)

Once the gift is received through faith, salvation is secure. There is no need for any further purification in order to be justified before God. And this explains why the theory of purgatory is so dangerous. Purgatory is a pernicious man-made doctrine that contradicts Scripture and opposes the cross of Christ.

There is nothing man can do to add to what Christ accomplished on the cross. Any attempt to add to the Savior's sacrifice is doomed to fail, and will lead a person to place a measure of faith in something other than the finished work of Christ on the cross.

When those in Galatia were being goaded by the Judaizers to add circumcision to the basis of their eternal hope of salvation, Paul warned them sternly: "That kind of persuasion does not come from the one who calls you. 'A little yeast works through the whole batch of dough.'" (Gal. 5:8,9)

In other words, the moment you attempt to add something to Christ's sacrifice on the cross as the basis of your justification before God, you are on the verge of losing everything.

Paul went so far as to inform the folks in Galatia: "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace." (Gal. 5:4)

And so the bottom line is this: What am I relying upon in order to be pure in God's eyes? Am I trusting Christ alone and the blood He shed on the cross for my sins? Or am I planning to bear some punishment myself after I die in order to be "purified" to the point of complete perfection?

If so, be careful what you wish for. Those who are determined to receive punishment for their sins should realize that the only people who are punished after death are those who will be punished in hell forever. (Matthew 25:41)

And I know you don't want to receive eternal punishment, correct? So don't dabble with the diabolical doctrine that spews forth the following concept: "A little bit of punishment after death is good for the soul." Yeah right. Don't believe it for a second.

Amidst all of its rotten fruit, perhaps the most offensive aspect of this dangerous doctrine is simply this: The teaching of purgatory is a slap in the Savior's face because it proudly proclaims to do something that only the blood of Jesus has the power to accomplish. (Revelation 1:5)

"The most dangerous false doctrine is the private interpretation of scriptures"

You mean like Catholics who decide which modern Catholic teachings are valid based upon their judgment of ancient church teachings, versus basically obeying any public teaching of popes and councils?

"(”they wrestle with the scriptures to their own destruction!”) "

Distinctive Catholic teachings are not manifest in the only wholly inspired substantive authoritative record of what the NT church believed (which is Scripture, in particular Acts through Revelation, which best shows how the NT church understood the gospels).

" (”No prophecy of scripture is a matter of one’s own interpretation”)"

Which is an example of the very wresting of scripture that 2 Peter 3:16 condemns, for the text (2 Peter 1:20,21) you refer to is simply not referring to understanding Scripture, but is referring to prophecy not being the product of the prophets own understanding, since they themselves did not understand what they wrote, as comparing Scripture with Scripture attests: "Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." (1 Peter 1:11)

"Closely followed by once saved always saved."

Saving faith is only that which finally endures, and Scripture warns about falling away, (Gal 5:1-4; Heb. 3:12; 10:25-39) but easy believism is mostly what Rome promotes, as she manifestly considers even proabortion, prohomosexual public figures (Teddy K RCs) to be members in life and in death, while Scripture provides for presently knowing you possess eternal life. (1Jn. 5:13) And following the commandments (Math 19:17), preserving in good works (Rom 2:7), striving for holiness (Heb 12:14), praying in earnest (1 Tess 5:17), and fighting against the forces of evil (Eph 6:11), and the selfish demands of the flesh (Rom 8:13) describes faith, and is consistent with sola fide, as shown. In contrast to RC teaching on salvation via becoming actually good enough to enter Heaven via Purgatory.

". Two death nails. “The Church is the bulwark and pillar of all truth!”

Which is "wresting of scripture, for 1 Tim. 3:15 does not mean that the church is the ensured infallible judge of what is of God and the meaning of it, for in the Greek, "church living God pillar and ground the truth" - and with pillar and ground both basically meaning "support" - does not show us that that. Not only is the church that of the "living God" and not the dead institutional form that Catholicism overall is, but nowhere is the church presented as either the originating source of all Truth or the ensured infallible authority on it, but instead, Scripture provided the epistemological doctrinal and prophetic foundation for the NT church, which it is grounded in and supports, being the support "of the Truth."

"“The Church is ONE as Jesus and the Father are one!” The 39,000 Christian denominations are music to Satan’s ( who is the master of division) ears.

Neither Rome with her many divisions nor all the claimed 39,000 Christian denominations are the one true church, as instead the only one true church and to which Christ is married is the mystical body of Christ, into which the Spirit baptizes the convert. (1 Co. 12:13). For this body alone only and always consists of true believers, while the organic fellowships in which believers are to be part of end up being admixtures of wheat and chaff.

As a poster who_would_fardels_bear delineated:

so-called traditional Catholics have split themselves into almost as many sects as Protestants have. There are:

1. Church Militant who chastise the Bishops but not the Pope
2. The Wanderer supporters
3. The Remnant led by the brother of the publisher of The Wanderer who now disowns The Wanderer
4. The SSPX
5. Those that believe the SSPX is a valid Catholic organization but aren't members.
6. Those who believe the SSPX is in apostasy
7. Those former members of the SSPX that believe Fellay is too deferential to the Pope
8. Sedevacantists who believe Francis is the first anti-Pope or non-Pope
9. Sedevacantists who believe John XXIII was the first anti-pope or non-Pope and that the Second Vatican Council is invalid
10. Those that believe in various conspiracy theories that the Church is now completely controlled by: The Vatican Bank, Gays, Masons, Space Aliens, the Illuminati or some combination of the above
11. Various groups of reasonable Catholics who either quietly or on record disagree with the Pope but are unwilling to go all the way and call him a heretic
12. Various groups of reasonable Catholics who are willing to call the Pope a heretic but are also willing to wait for the process of replacement to unfold in an orderly manner

(NOTE: Church Militant may have changed its position recently to be more directly in opposition to the Pope but I haven't kept track.)

And as another poster wryly summed it,

The last time the church imposed its judgment in an authoritative manner on "areas of legitimate disagreement," the conservative Catholics became the Sedevacantists and the Society of St. Pius X, the moderate Catholics became the conservatives, the liberal Catholics became the moderates, and the folks who were excommunicated, silenced, refused Catholic burial, etc. became the liberals. The event that brought this shift was Vatican II; conservatives then couldn't handle having to actually obey the church on matters they were uncomfortable with, so they left. ” - Nathan, https://christopherblosser.wordpress.com/2005/05/16/fr-michael-orsi-on-different-levels-of-catholic-teaching (original http://www.ratzingerfanclub.com/blog/2005/05/fr-michael-orsi-on-different-levels-of.html)

Thus we have, Is Catholicism about to break into three?

Archbishop Viganò: We Are Witnessing Creation of a ‘New Church ’

The SSPX's Relationship with Francis: Is it Traditional? post #6

Is the Catholic Church in De Facto Schism?

The Impossibility of Judging or Deposing a True Pope...If Francis is a true Pope …

"“Unless you eat me flesh and drink my blood you have no life in you. For my flesh is TRUE FOOD! "

More wresting of Scripture, as well as implicitly denying Lumen Gentium 16.

Due to the inability of Catholic priests to produce what a plainly literal reading of the words of consecration at the Last Supper would mean, then Catholicism has had to engage in an attempted complex metaphysical explanation to justify their quite non-literal understanding.

For what a plainly literal understanding of “Take, eat: this is my body, which is broken for you," (1 Corinthians 11:24) ) and "Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins" (Matthew 26:27-28) would mean is that what the apostles consumed at the Last Supper was not that of non-existent inanimate objects that are said to be the “true body and blood” of Christ despite appearances and tests to the contrary, but would manifestly be the same manifest physical body and blood that proved Jesus Christ came in the flesh; That of the crucified body and shed blood of Christ which looked, smelled, behaved and would scientifically test as being real human flesh - and which Scripture emphasizes, and stands in contrast to a Docetist-type Christ whose appearance did not correspond to what He physically was.

“And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:38-39) “Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” (John 20:27) “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.” (1 John 4:3)
(That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life: This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. (1 John 1:1; 5:6) , in contrast to a christ whose appearance did not correspond to what He physically was. (For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist: 2 John 7)

What this "true body and blood of Christ" would not be then is inanimate objects, bread and wine - which look, smell, behave and would scientifically test as being simply bread and wine - and yet in Catholic theology these no longer even exist when the priest utters the "words of consecration,” - the invisible yet true body and blood of Christ having taken their place. "The very body" "true and proper and lifegiving flesh and blood of Jesus Christ," whole and entire in His physical "reality,” "with His bodily organs and limb," His flesh being "corporeal, not spiritual" with the actual partaking being of Christ in person, hence literally,” yet not as "sensible, visible, tangible, or extended, although it is such in heaven," but under a "new mode of being," under the mere appearance of non-existent bread and wine, "in each particle and in each drop."

Until that is, the non-existent bread or wine manifest decay/corruption, at which point the Eucharistic Christ no longer locally exists under that mode either.

For this contrivance is actually what (Roman) Catholic Eucharistic theology teaches. [1]

In contrast to which is the metaphorical understanding which alone easily conflates with Scripture overall. And indeed, Jews were familiar with the abundant metaphorical use of language in the Hebrew Scriptures, including calling men “bread,” and water “blood,” and who were solemnly forbidden to consume blood. (Lev. 17:10,11)

Such as,

And David longed, and said, Oh that one would give me drink of the water of the well of Beth–lehem, which *is* by the gate! And the three mighty men brake through the host of the Philistines, and drew water out of the well of Beth–lehem, that *was* by the gate, and took *it*, and brought *it* to David: nevertheless he would not drink thereof, but poured it out unto the Lord. And he said, Be it far from me, O Lord, that I should do this: *is not this* the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men. (2 Samuel 23:15-17)

Or where God clearly states that the Canaanites were “bread,”:

“Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us” (Num. 14:9 (Numbers 14:9 KJV 1900 - Only rebel not ye… | Biblia))

Thus the very first Christians would have understood “Take, eat: this is my body, which is broken for you,” (1 Corinthians 11:24) and “Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins.” (Matthew 26:27-28) as metaphorical.

And therefore what we see in the only description in much detail of the Lords' supper in the inspired record of how the NT understood the gospels, is that the understanding of the Lord's supper was that of remembering and thus showing/declaring His death by sharing a meal with others who were bought by His sinless shed blood, thus showing union with Christ and each other as being "one bread," analogous to how pagans have fellowship with the objects of their worship and each other in their dedicatory feasts, which was not by physically consuming their flesh.

And with no clergy distinctively ordained as "hiereus ," as a distinctive class of sacerdotal men (priests) and charged with or shown conducting it as a primarily unique function as a offering for sin and feeding the flock thereby. Instead, for NT pastors- for whom the distinctive word for priests or high priest (“hiereus” or “archiereus") are never distinctively used, being called presbuteros (senior/elder) or episkopos (superintendent/overseer) referring to those in the same office, (Titus 1:5-7 cf. Acts 20:17,28) - preaching the word is the primary active function of pastors, (2Tim. 4:2) feeding the flock thereby.

For is the word of God that is referred to as spiritual food, as "milk" (1Cor. 3:2; 1Pt. 1:22) and "meat," (Heb. 5:12,14) and is said to nourish souls, (1Tim. 4:6) and build them up, (Acts 20:32) and thus the primary active function of pastors is to preach the word, (2Tim. 4:2) which is how they "feed the flock." (Acts 20:28; 1Pt. 5:2)

Footnotes

[1] The Lord's Supper:metaphorical or metaphysical?

"And, no one who is unclean from sin can enter into the Kingdom. If you die with sin staining your soul, in your view you are doomed. And most people DO die with sin staining their soul."

Roman Catholic (the Eastern Orthodox tend to reject the Roman version) Purgatory is based upon a false premise, not only that there is a need for further atonement for some sins after death, but that justification is on the basis of actual righteousness, which is first attained via the act itself of baptism (and which for infants means without even having to repent and 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) effecting "infused” righteousness, for in RC theology one is formally justified by their own righteousness. (Catholic Encyclopedia>Sanctifying Grace)

However, since since the unholy sin nature remains, then after baptism unless the baptized is one of the very few who has become perfect in character in this life and dies in that state, then entering Heaven can only be attained by attaining perfection of character ("by grace") thru postmortem “purifying punishments” and sufferings, commencing at death, in order to be with God.

But which is contrary to what Scripture most manifestly teaches, which is that of penitent faith appropriating justification, with effectual faith being 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.

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)

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. And which act itself is said to regenerate and render them good enough to go to Heaven, and formally justified by their own righteousness.

Since the carnal nature remains after baptism (which act itself Catholics imagine renders one regenerate) - and in Catholic theology few successfully attain to complete victory over any attachment to sin and perfection of character which is said to be necessary to enter Heaven - then most baptized souls are sent to Roman Catholic (EOs trend to reject Rome's) Purgatory to endure purifying torments to atone for sins they sufficiently failed to provide for while on earth, and to 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).

Roman Catholics also invoke the exhortation of Matthew 5:48: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matthew 5:48) as a requirement to be with God, actually presuming that that they can attain the perfection of God in this life or in RC purgatory!

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 Catholics often attempt to use for support are:

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

Which preaching was to the "disobedient" 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 captivity in Abraham's bosom, (Ephesians 4:8,9) also called paradise,(Luke 23:43) which OT saints went to, and was on the other side of Hades, with a great gulf between the two (Luke 16:19-31) since the way into the holiest of all was not yet enabled under the Old Covenant, (Hebrews 9:8; 10:4) but which Christ enabled by His Death (Matthew 27:51). But which paradise was and is not purgatory but a place of comfort, (Luke 16:25) not fiery punishments, and Christ having opened the way into the holy of holies by His sinless shed blood, (Hebrews 10:19) then paradise which is now Heaven. (2 Corinthians 12:4)

• 1 Cor 15:29-30 (baptizing the dead)

Which text Mormons also use in attempting to support their false teaching, but it supports nothing than was it was invoked for by the Holy Spirit thru Paul, that of there being a resurrection which some ("they," says Paul, 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 3:15 (saved through fire)

Utterly invalidated as explained below*, by God's grace.

• Mt 5:26 (where you will not be released until you pay the last penny)

Rather than Matthew 5:25-26 being "explicit about Purgatory" as Staples imagines this either refers to this life, or punishment in Hell, the latter of which is inferred in the context of Matthew 5:22-26, (Matthew 5:22; Matthew 5:27-29; cf. Mark 9:43), and Catholics themselves argue (Mt. 1:25) that "until" ("till thou hast paid the uttermost farthing") need not mean a terminus is inferred.

And here this story cannot be analogous to purgatory, since that is for souls whose guilt is forgiven (CCC 1471) yet who have to make expiation for venial sins, but Matthew 5:22-26, does not describe penitent saved souls who guilt is forgiven yet atoning for venial sins as per Purgatory, but one who is denying the faith by knowingly impenitently and hypocritically mistreating a brother and therefore receiving retributive justice.

And Matthew 5:22-26 correlates to Matthew 18:23-35 in which the subject of punishment is clearly that of a lost soul who is in no way penitent and acting consistent with Christian faith, but akin to the one in 1 Timothy 5:8 who had denied the faith by refusing to provide for his own dependents.

Thus the description there is of a "mortal sin." And contrary to RC Purgatory, this man was not forgiven, but was damned, and given the vast amount he had to pay, then I think "Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost [farthest] 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 RCs must often resort to in order attempt to postulate some sort of support for what they 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:

This cannot refer to Purgatory due to the facts 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

Your not describing another world...just periods of time within a world...

Christ clearly indicates another world- and not an instantaneous world... where by we are cleansed of sin... as in this world..

25 Descriptive and Clear Bible Passages About Purgatory Origen, St. Irenaeus, St. Ambrose, St. Augustine, and St. Jerome all saw descriptions of purgatory in the bible.
Psalm 66:12 (RSV) Thou didst let men ride over our heads; we went through fire and through water; yet thou hast brought us forth to a spacious place.
This verse was considered a proof of purgatory by Origen and St. Ambrose, who posits the water of baptism and the fire of purgatory.
Isaiah 4:4 When the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. (cf. 1:25-26; 6:5-7; Ecc 12:14)
St. Augustine, in the 20th Book of his City of God, chapter 25, interprets this as purgatory. The preceding verse refers to the saved (“called holy” and “recorded for life”) and verses 5 and 6 describe the repose of the blessed.
Micah 7:9 I will bear the indignation of the Lord because I have sinned against him, until he pleads my cause and executes judgment for me. He will bring me forth to the light; I shall behold his deliverance. (cf. Lev 26:41, 43; Job 40:4-5; Lam 3:39)
St. Jerome considered this verse a clear proof of purgatory.
Malachi 3:3 he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the LORD.

Origen, St. Irenaeus, St. Ambrose, St. Augustine, and St. Jerome all thought this was a description of purgatory.

2 Maccabees 12:44-45 For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. [45] But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin. (cf. 1 Cor 15:29)

The Jews offered atonement and prayer for their deceased brethren, who had clearly violated Mosaic Law. Such a practice presupposes purgatory, since those in heaven wouldn’t need any help, and those in hell are beyond it.
Matthew 5:22 But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, “You fool!” shall be liable to the hell of fire.
St. Francis de Sales commented:
It is only the third sort of offence which is punished with hell; therefore in the judgment of God after this life there are other pains which are not eternal or infernal, — these are the pains of Purgatory. (The Catholic Controversy translated by Henry B. Mackey, Rockford, Illinois: TAN Books, 1989 [orig. 1596], 373)
Matthew 5:26 truly, I say to you, you will never get out till you have paid the last penny.
The “prison” alluded to in verse 25 is purgatory, according to Tertullian, St. Cyprian, Origen, St. Ambrose, and St. Jerome, while the “penny” represents the most minor sins that one commits.

Matthew 12:32 And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

If this sin cannot be forgiven after death, it follows that there are others which can be, and this must be in purgatory: precisely the interpretation of St. Augustine, Pope St. Gregory the Great, the Venerable Bede, and St. Bernard, among others.

1 Corinthians 3:11-15 For no other foundation can any one lay than that which is laid, which is Jesus Christ. [12] Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw – [13] each man's work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. [14] If the work which any man has built on the foundation survives, he will receive a reward. [15] If any man's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

This is a clear and obvious allusion to purgatory. Thus thought St. Cyprian, St. Ambrose, St. Jerome, Pope St. Gregory the Great, Origen, and St. Augustine, who wrote with his usual insight:
[B]ecause it is said, he shall be saved, that fire is thought lightly of. For all that, though we should be saved by fire, yet will that fire be more grievous than anything that man can suffer in this life whatsoever. (Expositions on the Psalms, 38, 2)
Hebrews 12:14 Strive for peace with all men, and for the holiness without which no one will see the Lord. (cf. 12:1, 5-11, 15, 23, Eph 5:5; 1 Thess 4:3; 1 Jn 3:2-3)
Even supposing a man of unholy life were suffered to enter heaven, he would not be happy there; so that it would be no mercy to permit him to enter . . . There is a moral malady which disorders the inward sight and taste; and no man labouring under it is in a condition to enjoy what Scripture calls the fulness of joy in God’s presence, . . . (Sermon on this verse: “Holiness Necessary for Future Blessedness,” 1834)
Revelation 21:27 But nothing unclean shall enter it, nor any one who practises abomination or falsehood, but only those who are written in the Lamb’s book...

An aside ther is an abundance of scriptural evidence for purgatory led to a consensus among the Church fathers: summarized by Protestant church historian Philip Schaff:
These views of the middle state in connection with prayers for the dead show a strong tendency to the Roman Catholic doctrine of Purgatory.

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.