PURGATORY–Does It Exist?

Only three short paragraphs in the official Catechism of the Catholic Church offer a brief, 364-word explanation of a very intense subject: the doctrine of Purgatory (Paragraphs 1030-1032 / quoted fully at the end of this article). Its proposed, primary purpose is “the final purification of the elect.”

The word “elect” means chosen—so Purgatory is not for sinners who rebel against God, either intentionally or ignorantly, but rather, for God’s ‘chosen ones’: those destined to dwell with Him forever in the splendor of heaven. This begs the question—”Why would a loving heavenly Father exile His beloved sons and daughters to such a strange location—described by many as a place of overwhelming pain and indescribable suffering?”

If you’re intrigued—if you’d like to know the answer to that question—if you’re willing to dissect this complex concept thoroughly, both logically and theologically—strap yourself in securely. Tighten your commitment to biblical truth and hang on. We’re about to ride a spiritual roller coaster.

 The disturbing first paragraph

 

Launching this concept in the Catechism is the following statement:

“All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.”[1] (CCC 1030)

Three key parts of this statement require our attention: grace, friendship with God, and holiness.

“All who die in God’s grace”—Grace is unmerited love from God, something that cannot be earned by human effort or religious works. Grace comes into our lives in response to three complementary attitudes of heart: faith, humility, and sincere love for God. This threefold requirement is clearly revealed by the following scriptures:

Faith—For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8-9)

 

Humility—God resists the proud, but gives grace to the humble. (1 Peter 5:5)

 

Sincere love—Grace be with all those who love our Lord Jesus Christ in sincerity. Amen. (Ephesians 6:24)

To “die in grace” is to die in a state of imparted righteousness, because Romans 5:21 promises that grace will “reign through righteousness unto eternal life by Jesus Christ our Lord.” Such righteousness is not self-attained. On the contrary, it is that “righteousness which is from God by faith” (Philippians 3:9). The most glorious Bible verse pertaining to this awesome impartation is 2 Corinthians 5:21; it declares that God made His Son “who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

Did you get that? True children of God (born-again believers, washed in the blood of Jesus) are granted the status of being just as righteous in the sight of the Father as Jesus, the firstborn Son—through the miracle of identification. This divine “righteousness” is “in the Holy Spirit” (Romans 14:17). In other words, it is an automatic download for those who are filled with God’s Spirit. It comes as a gift along with grace as indicated by the following scripture:

     For if by the one man’s offense death reigned through the one [Adam], much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. (Romans 5:17)

Seize this truth! Even as Adam passed a sinful status to his offspring, Jesus passes a righteous status to His regenerated offspring. This is the highest expression of righteousness obtainable. No believer could ever become as righteous as “the righteousness of God” by religious works or character development, even after executing a thousand acts of extreme penance, or being subjected to ten billion years of suffering in some fictitious realm called “Purgatory.” Furthermore, by casting our trust toward the true Source of righteousness, all the credit and all praise goes to “the God of all grace,” not to any who aspire to be like Him (1 Peter 5:10).

     For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. (Romans 5:19, see verses 17-21, also 6:14)

“All who die in God’s . . . friendship”—My first reaction to this quote from the Catechism is to say, “Real friends do not send their friends to a place of misery!” Quite the opposite, I can only imagine the Redeemer, with extreme pleasure, welcoming His “friends” into the glory of the celestial realm at the precise moment of their departure from this world.

Abraham was called “the friend of God” (James 2:23). I cannot imagine this Patriarch of the faith being banished to Purgatory at death, can you? Or what about Moses? Scripture affirms that the Lord spoke to this great prophet “face to face, as a man speaks to his friend” (Exodus 33:11). Surely, Moses was not subjected to further intense purification after his demise (even though he did have some anger issues—imagine a smiley face inserted here).

It is true, according to Luke 16:19-31, that devoted Old Testament believers, at death, temporarily went to Sheol (the underworld location, also called Hades in the Greek). In that netherworld location, there was an impassable gulf between the abode of the wicked and the abode of the righteous. Until Jesus paid the ultimate price of redemption on the cross, apparently, the redeemed of the Old Testament could not enter Paradise (the third heaven—the celestial abode of God). Nevertheless, Jesus described their temporary location (“Abraham’s bosom”) as a place of “comfort,” not a place of purgatorial purging. (Luke 16:25). Furthermore, He never even remotely implied that greater levels of holiness would be achieved by those confined to that space. Those are very important points. You should look up that Bible story after you read this article and check for yourself.

Continuing with the “friendship” concept, Jesus told His disciples who walked with Him:

     “Greater love has no one than this, than to lay down one’s life for his friends.
     You are My friends if you do whatever I command you.
     No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you.” (John 15:13-15)

Can you imagine Jesus continuing this passage by adding: “I need to warn you—even though I count you My friends, when you die, I will have to banish you to a prolonged period of temporal suffering in Purgatory until I see that you are perfect enough to enter heaven.” Quite the contrary, He awakened bold confidence in His followers by saying a little earlier in the same powerful discourse:

     “Do not let your heart be troubled. Trust in God; trust also in Me.
     In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?
     If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be.” (John 14:1-3 TOL)

Surely, the early disciples who heard these exhortations died “in God’s grace and friendship” (except for Judas), yet they were all still imperfect—just like the rest of us. However, when their souls transitioned from this earthly realm to a heavenly sphere, those imperfections were eliminated—instantaneously and supernaturally. It is unimaginable that those who were blessed to walk with the Son of God while He was on earth would not be allowed to walk with Him in heaven immediately after their demise.

Jesus promised the repentant thief who died next to him on Golgotha, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:43). Notice, Jesus used the word “today.” He did not say, “After you have been purified in Purgatory for a lengthy season.” All the repentant thief said was, “Lord, remember me, when You come into Your kingdom” (Luke 23:42). If someone being executed for the crime of theft could go immediately to a joyous, celestial afterlife, simply because he expressed faith in the Messiah with one short request, the same kind of response will surely be extended to those who have devoted their lives to the Son of God for a much longer period.

We should also consider the following—What about those believers who will be alive when Jesus returns? Surely, some of them will still be imperfect. Will they be delayed in receiving glorified bodies until they go through the purification of Purgatory? It would only be fair. Or, as the Bible reveals, will that glorious transformation into immortality take place “in a moment, in the twinkling of an eye”? (1 Corinthians 15:52) I believe the latter, because my faith is not in my own goodness, but in the goodness of God and “the Gospel of the grace of God” (Acts 20:24).

“The holiness necessary to enter . . . heaven”—The foundation of this Catholic belief is an acknowledgement that God is holy and to be in fellowship with Him, we, His people, must also be holy. (See 1 Peter 1:16.) Such a sincere desire to be like God and pleasing to God is commendable. However, our status of holiness is not self-achieved; it first comes as an inheritance. Read Ephesians 4:22-24 carefully:

     That you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts,
     and be renewed in the spirit of your mind,
     and that you put on the new man which was created according to God, in true righteousness and holiness. 

Those who are born again receive a “new spirit” infused with God’s Spirit (called the “Spirit of holiness” in Romans 2:4). So, holiness (like righteousness) begins initially as an impartation, a gift from above, in response to repentance and faith, granted along with salvation. In that holy moment, sons and daughters of God are “created” holy. Then the remainder of their lives, they are called to “worship the LORD in the beauty of holiness” (Psalms 29:2). In other words, in order to live a worshipful life, walking in intimacy with God and useful for His purposes, we must manifest the inborn holiness that initially comes as a gift.

The source of our perfection

The Catechism claims Purgatory is necessary, because God’s people are “imperfectively purified.” However, the Bible does not describe heaven as the dwelling place of those who have perfected themselves, but a place occupied by “the spirits of just men made perfect” (Hebrews 12:23, emphasis by author). It is God who grants us the status of being “perfect in Christ Jesus” through our submission to His Lordship (Colossians 1:28).

Admittedly, in our walk with God, we are commanded to reach for perfection in all that we say and do. Jesus even commanded, “Be perfect, even as your Father in heaven is perfect” (Matthew 5:48). But all such efforts are expressions of worship, not attempts at earning a status of perfection by religious self-effort. Ultimately, perfection comes as an endowment from above to imperfect people who sincerely trust the Savior of the world with their souls. Jesus revealed this mystery when He interceded over all who would ever be part of the true Church, declaring to the Father:

     “I do not pray for these alone, but also for those who will believe in Me through their word;
     that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.
     And the glory which You gave Me I have given them, that they may be one just as We are one:
     I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me. (John 17:20-23)

Notice the Messiah never mentioned that His followers would be “made perfect” by going through the excruciating misery of purgatorial suffering. He revealed this wondrous transformation would result from the privilege of our oneness with Him. If Jesus laid down his life “for His friends,” the purchase price of His blood is sufficient to grant them access into Paradise at death, or His death was in vain. No wonder the Scripture boldly proclaims:

     “Blessed are the dead who die in the Lord . . . that they may rest from their labors, and their works follow them.” (Revelation 14:13)

To be “blessed” means to be supremely happy, enriched with benefits, spiritually prosperous, and highly favored of God. To “die in the Lord” means to be under Jesus’ headship and Lordship when we pass from this world. Do you think this verse describes people who are about to face the pain of Purgatory? No, not at all. If there was such a thing as Purgatory, this Bible promise would need to be rewritten to say something like the following:

“Blessed are the dead who die in the Lord (if they obtain a plenary indulgence for their sins prior to their demise and escape Purgatory, or—if they are only able to obtain partial indulgences before death—after they finish their designated season of banishment into purgatorial suffering), that they may rest from their labors and their works follow them.”

Do you think this altered scripture sounds like a true assessment of what awaits a believer? Or have you arrived at the same Word-based conclusion that I am promoting in this article? I hope you have—but if you are not sure yet, there are still some additional points that need to be made that are even more convincing.

The surprising history of the doctrine

The concept of Purgatory cannot be found in the teachings of Jesus, or any of the New Testament writers. Some early church leaders did embrace this concept, like Irenaeus (130-202 A.D.), Origen of Alexandria (185-254 A.D.), and Augustine of Hippo (354-430 A.D.). The latter offered:

“That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire.”[2]

Pope Gregory also referenced this controversial subject in 594 A.D. (Dialogues, 4:39):

“Each one will be presented to the Judge exactly as he was when he departed this life. Yet, there must be a cleansing fire before judgment, because of some minor faults that may remain to be purged away. Does not Christ, the Truth, say that if anyone blasphemes against the Holy Spirit he shall not be forgiven ‘either in this world or in the world to come’ (Mt 12:32)? From this statement we learn that some sins can be forgiven in this world and some in the world to come. For, if forgiveness is refused for a particular sin, we conclude logically that it is granted for others. This must apply, as I said, to slight transgressions.”[3]

However, just because Jesus insisted that one sin (blasphemy of the Holy Spirit) would never be forgiven, in this life or the life to come, it does not prove that there are many sins that can be forgiven in the life to come—through purgatorial purging.

Pope Gregory also explained that those who “expiate their faults by purgatorial flames” will suffer “pain will be more intolerable than any one can suffer in this life” (Ps. 3 paenit., n. 1).

Though some teachers of the Word did entertain this idea through the centuries, Purgatory never became a confirmed doctrinal position until over a thousand years after the birth of Christianity. “At the Second Council of Lyon in 1274, the Catholic Church defined, for the first time, its teaching on purgatory, summarized in two concise points:

1. Some souls are purified after death;
2. Such souls benefit from the prayers and pious duties that the living do for them.”[4]

The Catechism offers an even later date as the time when this belief became established dogma, stating: “The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent” (CCC 1031, Florence 1438-1439 A.D., Trent 1545-1563 A.D.). They should have listened to Martin Luther, who bluntly pointed out:

     Purgatory cannot be proved from Sacred Scripture which is in the canon.[5]

Examining the shadowy descriptions

 

What is the condition of existence in Purgatory, this strange place that supposedly exists outside the confines of time? How does it accomplish its intended purpose? Thomas Aquinas portrayed this afterlife location as a scene of fiery, hellish torment. Other teachers describe a state of intense suffering without using such extreme imagery. The Catechism names it “a cleansing fire,” whatever that means. (CCC 1031) Contradictory speculations abound.

Purgatory is portrayed two primary ways: as a place of punishment and a place of purging for believers, in order to fulfill “the temporal punishment still due to the venial sins they committed while on earth.”[6] Surprisingly and strangely, there is no authoritative stance that reveals the nature of exactly how this punishment or purification takes place. I wonder if those who believe in Purgatory, who unquestioningly accept the doctrinal stance of the Church, have ever really subjected this belief to critical thinking and sincere biblical enquiry.

Usually, in this life, character development (or the “purification” of the heart) happens over a lengthy period by a process that is either negative or positive—or both.

Negative character development through regret, repentance, recovery, and restoration—Unfortunately, human beings often yield to their lower nature, to lesser or greater degrees, and negative consequences almost always result. Painful outcomes cause the heart to be gripped with regret, and in the process, the value of making godly choices is ingrained within. For true Christian believers, this process often involves grieving over failures, being convicted by God’s Spirit, repenting before Him, praying for forgiveness, and submitting to God’s will. In the process, Christlike character is awakened. This is character development through regret, repentance, recovery, and restoration.

Positive character development through realization, resistance, refusal, and religious commitment—Those who are ethical, honest, and God-serving by nature usually desire righteousness for positive reasons, because of love for truth, or the influence of the conscience, the conviction of the Holy Spirit, the reading of God’s Word, the righteous example of others, or simply, love for God, and a desire to be pleasing to Him and live a meaningful life. Thus, they make positive choices that result in overcoming the lower nature and in the development of Christlike traits without having to rebound from errors. This is character development through realization, resistance, refusal and religious commitment.

This is an important consideration—Would either of these processes even be possible in Purgatory? What is the condition of existence in that strange, misty, netherworld location? I don’t know of any Catholic author or expositor who has succeeded in sufficiently explaining exactly how the purification of the soul is accomplished. Are mistakes allowed in Purgatory, so that repentance, recovery, and restoration can take place? Or does the reading of God’s Word take place, so that realization and resistance against the lower nature can be awakened? Is there still a lower nature to overcome in that spiritual state? Is there a way of refusing the contamination of sin?

Do participants in the purgatorial process learn through the trial and error of human choices or the tension of challenging human relationships? Are the inhabitants of Purgatory subjected to temptations that must be resisted so the development of the divine nature can take place? Or is there just a constant, recurring reminder of the mistakes made during a previous earthly sojourn? Do the inhabitants of Purgatory just float around in a soulish state suffering from the torment of painful memories until those memories burn out? Think about it! There are no authoritative answers to these all-important questions.

The ‘purification process’ has never been suitably explained in precise terms. It is a very vague and weak belief that crumbles when honestly inspected. Most of those who accept the idea of the existence of Purgatory just believe this purification will take place, but the means and the methods are never clarified, being just a matter of blind faith.

Recent popes, John Paul II and Benedict XVI, offered that the term “Purgatory” does not indicate a place, but a condition of existence—which is even more vague and indefinable. In his 2007 encyclical Spe salvi, Pope Benedict XVI, referred to the words of Paul the Apostle in 1 Corinthians 3:12–15 about a fire that both burns and saves. He shared the opinion that “the fire which both burns and saves is Christ himself, the Judge and Saviour.”[7] So Purgatory is “Christ Himself”? I’m shaking my head right now as I write these words, saying out loud—“There’s absolutely no way that can be true!”

Of course, true believers are baptized with “the Holy Spirit and fire,” and the Scripture declares “our God is a consuming fire” (Matthew 3:11, Hebrews 12:29). Though the fire of God is a dreadful thing to those who rebel against Him, it is a wonderful thing for those who love Him. It is the fire of love, the fire of ecstasy, the fire of transformation—a fire that we can experience right here, right now. (Read the Song of Solomon 8:6-7, Daniel 7:9-10, and Ezekiel 8:1-2.)

When Jesus returns, this fire will be witnessed in a spectacular way. The King of kings will be “revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ” (2 Thessalonians 1:7-8). But simultaneously, He will be manifested as a “refiner’s fire” that will instantly purge His devoted people of the dross of the lower nature and transform them into eternal priests and glorified saints who bear His glorious image forever (Malachi 3:2). Once again, I did say “instantly.” Here is one of my favorite verses about that glorious moment:

     Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.
     And everyone who has this hope in Him purifies himself, just as He is pure. (1 John 3:2-3)

Yes, we will be dramatically changed, glorified, and made immortal (body, soul, and spirit), not after a painful exile involving torturous treatment in some underworld holding tank, but the very moment we rise from the graves to behold Jesus’ beautiful face. Read verse three again:

“Everyone who has this hope in Him purifies Himself.”

Grab hold of that. Seize it by faith. If you have the hope of the resurrection sincerely burning in your bosom, that alone is enough to “purify” you and grant you entrance into Paradise. No other fire is needed—if you are real in your love for the Savior and truly devoted.

Did Jesus teach this concept?

It is important to reemphasize that Purgatory is often conceptualized, not just as a place of purging, but as a place of punishment, because sin during the earthly sojourn of believers can lengthen their time of ‘confinement.’ The idea of “Purgatory” is based on the logic that some people who die are not so evil that they are deserving of hell, but they also have not committed themselves to God sufficiently to be worthy of heaven and the “beatific vision.”[8] So, a transitional place of refining after death is deemed necessary.

The concept of an intermediate sphere of existence cannot be found anywhere in the Bible. Only two ultimate destinations in the afterlife are described: paradise or the lake of fire. Besides, the infinite bliss of heaven is not something we could ever earn by righteous works, religious devotion, or purgatorial suffering. Jesus made it very simple. He pledged:

“Most assuredly, I say to you, he who believes in Me has everlasting life.” (John 6:47)

If He had believed and promoted the idea of purgatory, I imagine He would have worded that statement much differently—possibly, similar to this:

“Most assuredly, I say to you, he who believes in Me has everlasting life, but usually, it will require serious spiritual suffering and purging, possibly for a very prolonged season, in the pain of an intermediate state in the underworld. But it will be worth it in the end.”

Thank God, that is not how He described the next step in our spiritual journey!

Validating Purgatory by the book of Maccabees

Many Catholics try to validate the doctrine of Purgatory by referencing 2 Maccabees 12:39-46 (a book not included in the Protestant Canon of Scripture). That passage describes Judas Maccabeus and his associates praying forgiveness for fellow Jewish soldiers who were killed in battle, because it was discovered they were wearing amulets associated with a pagan deity under their clothing. Judas also sent an offering to Jerusalem to purchase sacrificial animals for the reconciliation rite to be performed. The following eight verses tell the story:

     On the following day, since the need had now become urgent, Judas and his men went to collect the bodies of those who had fallen and to bury them with their kindred in their ancestral tombs. However, under the tunic of each of the dead, they found amulets that were sacred to the idols of Jamnia, which the law forbids the Jews to wear. Thus it was clear to everyone that this was the reason that these men had been slain. And so they all praised the acts of the Lord, the just judge who reveals things that are hidden, and they turned to supplication, praying that the sin that had been committed might be completely blotted out. The noble Judas exhorted the people to keep themselves free from sin, since they had seen with their own eyes what had happened as a result of the sin of those who had fallen. Then he took up a collection from all of his soldiers, amounting to two thousand silver drachmas, and sent it to Jerusalem to provide for an expiatory sacrifice. In doing this, he acted in a suitable and honorable way, guided by his belief in the resurrection. For if he had not expected those who had fallen to rise again, it would have been superfluous and foolish to pray for the dead. However, if he was focusing on the splendid reward reserved for those whose death was marked by godliness, his thought was holy and devout. Therefore, he had this expiatory sacrifice offered for the dead so that they might be delivered from their sin. (2 Maccabees 12:39-46 NCB)

This passage does not sanction Judas’ attempt to atone for the sins of others postmortem. Pursuing this may have been a religious custom among Jews at the time, however, many Jewish customs have developed through the centuries that cannot be clearly traced to Scripture. Such a practice is not validated or encouraged in any other books of the Old Testament (even in the Catholic Canon). Besides, there are certain factors that render this story ineffective in upholding the doctrine of Purgatory. Consider the following four:

1. The soldiers died under God’s judgment—Judas and his men concluded that the soldiers died in battle because God judged them for their idolatry. Why would God change His mind, since there was no indication of repentance on the soldiers’ part? No one can repent for another person.
2. They died in a state of mortal sin—Catholicism teaches if a person dies with unconfessed mortal sins, hell is inevitable. Purgatory is only for those who die in God’s grace. Such an idolatrous act would involve breaking both the first and second commandments—definitely, a mortal sin. So, by the Catholic standard, these men did not die in a state of grace; therefore, it was impossible for them to be rescued spiritually.
3. Purgatory was not even mentioned—Judas never expressed a prayerful hope that their intercessory actions would cause an earlier release for these slain soldiers from some netherworld place of suffering. It was only done in the hope that they might be included in the resurrection.
4. The reason Judas was praised—Judas Maccabeus was commended for his action because it indicated he had faith in the resurrection of the dead, not because he believed in a place of temporary punishment and purging called Purgatory.

Considering these four points, attempting to use this story in 2 Maccabees to support the idea of the existence of Purgatory is not substantive at all.

Exegesis or eisegesis?

Exegesis is a theological term referring to the process of drawing out of a passage of scripture its correct meaning and interpretation through a proper and thorough interpretive process.

Eisegesis means imposing on Scripture the interpreter’s own ideas or biases, rather than the true meaning of the text.

The strongest Catholic argument upholding the idea of this ‘intermediate state’ is based on 1 Corinthians 3:11-15. This has even been called “a go-to passage for many Catholics in support of Purgatory.”[9] However, instead of being true to the text (exegesis), a pro-Catholic explanation is usually imposed by Catholics on this text (eisegesis). Read it very carefully and prayerfully, and see if you agree:

     For no other foundation can anyone lay than that which is laid, which is Jesus Christ.
Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw,
each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward.
If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Corinthians 3:11-15)

Notice that this fiery determination of worthiness happens on a specific “Day.” So, what day is being referenced as “the Day” when “the fire will test each one’s work” before God? The answer is “the Day of the Lord”—the day when Jesus descends to reclaim this planet and resurrect His people. The fire of God will be so brilliantly expressed during this ‘Second Coming of the Messiah that:

     The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day that the LORD binds up the bruise of His people and heals the stroke of their wound. (Isaiah 30:26)

During that grand event, there will be an instantaneous determination made by the Creator concerning all the deeds of our lives. As I quoted earlier, “in a moment, in the twinkling of an eye” God will manifest Himself, assess our status and reward (if we have served Him), and change those He deems worthy—by the transformational power of God—into resurrected, glorified saints (1 Corinthians 15:52).

This passage absolutely does not imply a fiery confinement and refinement accomplished during a painful season of purgatorial exile, but an instantaneous disclosure of the purity of works done in the name of Jesus Christ and in the name of Christianity. Only those religious works done sincerely, according to God’s will, and in alignment with God’s Word, will receive an eternal reward. All other religious works will be empty of eternal value and ‘burned up.’ Most importantly, this passage does not refer to the total world population; it only refers to those who have laid Jesus as the “foundation” of their lives. That would exclude people outside of the Christian faith, as well as those who are merely churchgoers (Christians in name only), who have not sincerely based their lives on a biblical belief system.

Ironically, some of the “wood, hay and straw” that will be burned up will most likely include many of the rituals, ceremonies, and traditions that have been developed in Christendom through the centuries that are not biblical but are the product of “the commandments of men” (Matthew 15:9). The “loss” that will be suffered is primarily the loss of those portions of people’s lives devoted to erroneous biblical doctrines, concepts, and practices that did not promote the kingdom of God as He intended when He gave the New Covenant. Many cathedrals have been built and great religious institutions raised up that profess to be “Christian,” yet do not promote true biblical salvation and the true revelation of God’s Word. Much of that religious activity, though often performed with sincerity, will be ‘burned up’ at the coming of the Lord. The believers themselves may be saved (if they have been born again and are genuinely devoted), but some of what they did in the name of Christianity, in the end, will be revealed as fruitless, non-biblical, uninspired, and not worthy of any recognition or reward.

People in Purgatory Praying for Us?

According to official Catholic teaching, not only are believers encouraged to pray for those suffering in Purgatory; those who are confined to Purgatory supposedly are able to pray for people in this world. What? How could that be? Yet, the Catechism, in a section titled “Communion with the Dead,” clearly states:

“Our prayer for them [souls in Purgatory] is capable not only of helping them, but also of making their intercession for us effective.” (CCC 958)

So, we are called to pray for suffering souls who are not pure enough to enter heaven, so that their prayers for us may be more effective. That doesn’t make any sense at all. Prayer can only be “effective” if righteousness is the foundation of a believer’s life. James 5:16 declares:

     The effective, fervent prayer of a righteous man avails much.

If someone in Purgatory can pray an “effective prayer” (one that touches the heart of God and brings forth the desired answer), then that righteous person does not even belong in Purgatory. Surely you agree with that logic.

In other religions, but not true Christianity!

In closing, it may surprise you that a belief in temporary, purgatorial, or “hellish” states (sometimes existing on many levels), is not confined to Catholicism. It is a dominant belief in Buddhism, Hinduism, Jainism, and other religions that teach a self-achieved ‘salvation’ through the process of reincarnation. The law of karma demands that those who indulge in evil deeds must suffer, either in this life or in the afterlife, to cancel the spiritual debt incurred and to evolve spiritually before rebirth in this world can take place.

Of course, those false belief systems do not have a crucified Savior offering forgiveness as the centerpiece of their faith—so it is understandable that they would base their hopes for the future on self-achieved character development and self-achieved salvation. However, that is not the good news of the Gospel. The angel Gabriel told Joseph that Mary was with child by the Holy Spirit and that he was to call His name Jesus, “for He shall save His people from their sins” (Matthew 1:21). The angel did not say this Savior would punish His people for their sins in an afterlife location. If you are truly one of “His people,” you can face death unafraid. Jude declared the amazing prophecy about Jesus’ Second Coming:

     Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. (Jude 1:24-25 KJV)

Peter, the apostle, declared the wonderful promise that on that day:

     You will receive a glorious welcome into the eternal kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:11 NCB)

Quit being driven by fear. Start believing that the price Jesus paid on the cross is sufficient. Start confessing that “goodness and mercy” will follow you all the days of your life, that immediately after you pass through “the valley of the shadow of death,” God will “prepare a feast” for you and you will “dwell in the house of the Lord forever” (promises from Psalm 23).

My concluding thoughts

As I finish this chapter, it’s as if I hear, ringing in the cathedral of my own soul, the popular Gospel song, “On Christ the Solid Rock I Stand”—especially the following four lines:

 My hope is built on nothing less
Than Jesus’ blood and righteousness.
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.

We who cling to the cross should abhor and reject any doctrine that steals from the power and the praise of what Jesus accomplished on that lonely hill of extreme suffering. Before He died, He cried with passion, “It is finished!” (John 19:30). He did not say, “It is somewhat finished—not completely—because My followers will still have to suffer in the afterlife.” What He accomplished that day in our behalf was enough to take us from unrighteousness to righteousness, from earth to heaven, and from time to eternity. In response, we should lift our voices and worshipfully echo those three wonderful words again and again with absolute faith.

“It is finished”—the power of sin is conquered.
“It is finished”—nothing can be added.
“It is finished!”—our debt has been canceled.
“It is finished!”—we are forgiven for time and eternity.
“It is finished!”—the accuser has been cast down.
“It is finished!”—our salvation is secure.

Closing with a beloved quote

There is no more appropriate way to close this article that to echo one of the most powerful things Thomas Jefferson ever said concerning religious liberty:

“I have sworn upon the altar of God
eternal hostility
against every form
of tyranny over the mind of man.”

If the concept of Purgatory is a false doctrine (and I passionately believe it is), then it is truly one of the most tyrannical ideas ever to invade Christianity. It has been used of the prince of darkness to enslave billions of believers  in chains of fear, depression, and self-loathing, robbing them of the joy of salvation. What a grievous crime against the cross of Calvary and those who love the Lord!

I would not claim “eternal hostility” against this doctrine, but as long as I am passing through the realm of time, I intend to strongly refute its claims.

This false manmade concept has influenced many adherents to allow what they consider “lesser sins” (venial sins) in their lives, because they wrongly assume, “Purgatory will take care of that.” What a deception! What a false and empty hope that is!

So you see—this is no trifling matter. That’s why I believe this article is one of the most important  I have ever written. Mike Shreve

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THE THREE PURGATORY PARAGRAPHS FROM THE CATHOLIC CATECHISM (CCC 1030-1032)

1030 All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.
(Cross references 1472, 954)

1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.⁶⁰⁶ The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:⁶⁰⁷As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.⁶⁰⁸

1. 606. Council of Florence (1439):DS 1304; Council of Trent (1563):DS 1820; (1547):1580; see also Benedict XII, Benedictus Deus(1336):DS 1000.
   607. 1 Cor3:15; 1 Pet 1:7.
   608. Gregory the Great, Dial. 4,39:PL 77,396; cf. Mt12:31.
        (Cross references: 1371,1479, 958)

1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: “Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin.”⁶⁰⁹ From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God.⁶¹⁰ The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.⁶¹¹

1. 609. 2 Macc12:46.
   610. Council of Lyons II (1274):DS 856.
   611. John Chrysostom, Hom. in 1 Cor.41,5:PG 61,361; cf. Job1:5.

ENDNOTES

[1] https://www.vatican.va/archive/ENG0015/__P2N.HTM, accessed 5/27/2022.
[2] https://www.catholicnewsagency.com/resource/55727/purgatory, accessed 10/9/24
[3] Pope Saint Gregory the Great, Dialogues, 4:39 (A.D. 594). https://taylormarshall.com/2009/08/saint-gregory-great-on-purgatory.html#:~:text=In%20the%20passage%20cited%20below,Scripture%20to%20substantiate%20the%20doctrine.
[4]https://en.wikipedia.org/wiki/History_of_purgatory#:~:text=At%20the%20Second%20Council%20of,the%20living%20do%20for%20them, accessed 10/9/24.
[5] This quote was assigned to Martin Luther by Pope Leo X in his Papal encyclical titled Exsurge Domine (June 15, 1520) https://www.papalencyclicals.net/leo10/l10exdom.htm. Accessed 10/10/24.
[6] https://rcspirituality.org/ask_a_priest/ask-a-priest-why-is-there-Purgatory/, accessed 6/11/2022.
[7] https://en.wikipedia.org/wiki/Purgatory accessed 11/12/2021, also   https://www.universitycatholic.net/praying-for-the-dead-in-november-book-of-the-dead/, accessed 11/12/2021.
[8] https://www.catholic.com/encyclopedia/beatific-vision, accessed 6/11/2022.
[9] https://www.catholic.com/magazine/online-edition/does-Purgatory-deny-christs-sacrifice, accessed 6/11/2022.