The Biblical Basis for Purgatory

It has been asserted by some that the doctrine of Purgatory is invalid because it is not "biblical". I would suggest that Purgatory is found in Scripture, although much like the concept of the Trinity, it may not be immediately apparent. Note first that while the word "purgatory" is not in Scripture, neither are "Trinity", "altar call", "rapture", "premillenialism", etc., so any distinction made to this effect is completely meaningless. Purgatory is not "offensive" to the sacrifice of Jesus. It is quite correct for us all to assert that Jesus our Saviour accomplished all that was necessary for our salvation by becoming a propitiary sacrifice for the sins of the world. This issue is completely separate from the fact that part of the sanctification processs involves suffering (Rom. 5:3-5). In fact, Paul verifies this:

"Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church..." (Col 1:24)

Christ's afflictions were lacking? Is this not blasphemy in Paul's words? Of course not, because it is not contrary to Christ's Redemption to say that we must still suffer for our sins - just ask King David (2 Sam 12:13-14), after God forgave him. Suffering is part of the Christian walk (Eph 3:7-8, 10-11, 13 2 Thess 1:4-5 Phil 1:7, 12-14,23-24,29-30), which can be done in this life, or the next. There are those who believe that once "born again", the Christian receives the righteousness of Christ and that nothing can undo the "covering" of our sins. Actually, John writes that we are truly cleansed from all unrighteousness, not just "covered" (1 Jn 1:9, cf Jn 1:29). Peter writes that we are "purged" of our old sins (2 Peter 1:9). In fact, the Catholic doctrine of justification teaches a true removal of sin (Ps 51:2, Ps 103:12, Is 43:25), not just an alien, imputed righteousness. When God "declares" something, that effect becomes actualized (see the Creation story; Gen 1), and by this process we truly become "partakers of the divine nature (2 Peter 1:4 ) Indeed, Jesus has unflattering words for those who appear righteous externally, but are not truly holy.

"Woe to you, scribes and Pharisees, hypocrites! for you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men's bones and all uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity." (Mt 23:27-28 cf. Num 19:11-22) "But what comes out of the mouth proceeds from the heart, and this defiles a man." (Mt 15:18)

With this in mind, Catholic doctrine teaches that while humans are sinful, they can be inherently good, but only through the workings of Jesus Christ in us (not of our own merit); whereas many Protestants adhere to Luther's concept that we are "dunghills covered by snow", i.e., total depravity. Because justification is a true removal of sin, any subsequent sin damages our relationship with God, and according to God's justice, there must be recompense. This does not contradict Christ's sacrifice, because nowhere does Scripture say that Jesus paid for all of our past, present, and future sins. Salvation is indeed a free gift (Eph 2:8-9), but note in verse 10 that salvation is not simply a matter of "accepting Christ as your Personal Savior at an altar call" and being automatically saved. Basically, Purgatory is another example of God's divine mercy to those of us who are imperfectly sanctified, i.e., requiring additional cleansing. Without going too much into eternal security issues, I'll just point out that Rev 22:19 says you can have a share in the God's Tree of Life, but have your share taken away. Indeed, "many are called, but few are chosen." (Mt 22:14):

"That if possible I may attain the resurrection from the dead. Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own." Phil 3:11-12

Paul acknowledged that salvation is a process, and that even he was not finished being fully sanctified. That purity is required before entry into heaven is clearly seen from Scripture:

"Follow peace with all men, and holiness, without which no man shall see the Lord:" Heb 12:14 "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, ... and to the spirits of just men made perfect ... " Heb 12:22-23 "But nothing unclean shall enter it, nor any one who practices abomination or falsehood, but only those who are written in the Lamb's book of life" Rev 21:27

Scripture also makes it clear that there may be suffering for sins after death; even though we are judged instantly after death (Heb 9:27) - we will know what our destiny will be, although there may be degrees of punishment for sin (Lk 12:35-48):

"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 Cor 5:10 "If the work which any man has built on the foundation survives, he will receive a reward. If any man's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire." 1 Cor 3:14-15 "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." Mt 12:32

Since from the context it is clear that Jesus is speaking about salvation, if "the age to come" is hell, no amount of forgiveness can save; however, if "the age to come" is heaven, forgiveness is completely unnecessary because in heaven all things are perfectly realized. Therefore, there must be a "place", albeit temporary, where forgiveness is possible - Catholics believe this is Purgatory (1 Peter 3:19, Jn 20:17)

Someone has stated that there is no historical evidence for early Christian belief in Purgatory. This is simply untrue - not only was it believed, but prayers for the dead were made. Although it can be demonstrated quite easily from Church Fathers' writings, one need only to look at Scripture; for example, 2 Mac 12:41-46 proves that there was made "atonement for the dead". Even if Protestants don't want to accept this book as part of the Old Testament (which is itself a completely arbitrary and flawed decision based on biased Protestant tradition, not Scripture), it clearly proves that historically prayers for the dead were a common practice. In the New Testament, Paul in 2 Tim 1:16-18 asks the Lord to grant mercy to Onesiphorus, who was already dead. This is similar in concept to Mt 12:32; in other words, in hell no amount of prayers for mercy will help, and in heaven prayers for mercy are unnecessary. Again there is the suggestion of an intermediate “place”, and note that even Jesus did not immediately ascend to heaven (Jn 20:17) Protestants believe that for the righteous there is no more need for punishment for sin, because God "will remember their sins and their misdeeds no more" (Heb 10:17); this is true, however, God's forgiveness absolutely does not eliminate the need for punishment. For example, a convicted murderer might receive forgiveness from the victim's family, but he must still pay the price of imprisonment (and hopefully not with his own life, which is counterproductive). Just 2 chapters later, the author of Hebrews writes:

"And have you forgotten the exhortation which addresses you as sons? -- "My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him. For the Lord disciplines him whom he loves, and chastises every son whom he receives." Heb12:5-6

Why does God discipline us? Because we must be PURE and HOLY before entrance into the kingdom of heaven (Rev 21:27). This is why Paul warns, "Therefore let any one who thinks that he stands take heed lest he fall." (1 Cor 10:12). Consider the following verses:

"and may the Lord make you increase and abound in love to one another and to all men, as we do to you, so that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints." (1 Thess 3:12-13) "And you, who once were estranged and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him, provided that you continue in the faith, stable and steadfast, not shifting from the hope of the gospel which you heard, which has been preached to every creature under heaven, and of which I, Paul, became a minister." (Col 1:21-23) The word "blameless" in Greek is amemptos. It means without reproach and PERFECT in its kind. How is it possible that we become "perfect, and without reproach"? Certainly not of our own effort, but through God's merciful cleansing (1 Cor 3:15), because:

"You, therefore, must be perfect, as your heavenly Father is perfect." (Mt 5:48 cf. Rev 21:27)

So, Purgatory is not an affront to God's sovereign mercy, but rather it is a place where punishment comes from God's eternal love for us. As John tells us, "And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming." (1 Jn 2:28)

"... so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ." (1 Pet 1:7)

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