This is the second part of a three part series entitled "The Biblical Basis for Catholic Beliefs - Purgatory." In this first part we discussed the nature of Purgatory as defined by the Catholic Church and the biblical basis for belief in mortal and venial sin. In this part we In part 2 we will discuss the requirements for entry into Heaven and explore some biblical verses which refer to Purgatory directly.
Read part 1 here.
Read part 3 here.
NOTHING UNCLEAN
In the twenty first chapter of the Book of Revelation, the same St. John who gave us the wonderful doctrine of mortal and venial sin as described above, gives as an equally wonderful description of Heaven.
St. John goes on to describe the Heavenly city in various ways, as a “bride, the wife of the Lamb”, having walls of Jasper and being made of pure gold, clear as glass, etc. Verses 8 and 21 however, stand out in stark contrast amidst this beautiful description.
Catholic interpretation of “The second death” referred to in verse 8 has always been as a reference to a place of damnation. The first death is obviously physical. The second (spiritual) death is that of spending eternity without God. An eternity without God – eternal damnation - is the very definition of Hell and is therefore the “Second death”.
Verse 27 is pivotal, as it gives us a succinct view as to the requirement for entry into Heaven. Nothing unclean will enter. One must be perfectly clean, without any stain of sin in order to get into Heaven. St. Paul agrees with St. John when in the Hebrews 12:14 he states that we must strive “for that holiness without which no one will see the Lord.”
Then I saw a new Heaven and a new earth. The former Heaven and the former earth had passed away, and the sea was no more. I also saw the holy city, a New Jerusalem, coming down out of Heaven from God, prepared as a bride adorned for her husband. (Revelation 21:1-2)
St. John goes on to describe the Heavenly city in various ways, as a “bride, the wife of the Lamb”, having walls of Jasper and being made of pure gold, clear as glass, etc. Verses 8 and 21 however, stand out in stark contrast amidst this beautiful description.
But as for cowards, the unfaithful, the depraved, murderers, the unchaste, sorcerers, idol-worshipers, and deceivers of every sort, their lot is in the burning pool of fire and sulfur, which is the second death. (Revelation 21:8)
Catholic interpretation of “The second death” referred to in verse 8 has always been as a reference to a place of damnation. The first death is obviously physical. The second (spiritual) death is that of spending eternity without God. An eternity without God – eternal damnation - is the very definition of Hell and is therefore the “Second death”.
…but nothing unclean will enter it… (Revelation 21:27)
Verse 27 is pivotal, as it gives us a succinct view as to the requirement for entry into Heaven. Nothing unclean will enter. One must be perfectly clean, without any stain of sin in order to get into Heaven. St. Paul agrees with St. John when in the Hebrews 12:14 he states that we must strive “for that holiness without which no one will see the Lord.”
Early Church fathers such as Origen, St. Augustine, St. Cyprian and St. Ambrose saw a giant loophole here. One may not have committed such “Deadly” sins (or may have repented of them sufficiently) as to be cast into Hell for eternity. Nevertheless, one must in a state of perfect holiness in order to enter Heaven. We must ask where this leaves those who may have died without committing any mortal sin after confession yet who may have committed some lesser venial sins. These will have died in a state of sanctifying grace and as such, do not deserve to be cast into Hell. According to the strict requirement for entry into Heaven set forth in Revelation 21:27 and Hebrews 12:14 however, due to the presence of venial sin, this person does not possess the required holiness to enter Heaven. Does this person go to Heaven or Hell? The doctrine of Purgatory not only gives us an answer but conforms to scripture quite well as we shall see.
Even in the absence of venial sin we run up against man’s fallen nature which, when reflected upon by Church fathers, presented them with the same loophole. A man who drops dead having just stepped out of the confessional possesses residual self-love, lack of self-control, a tendency toward lust and other residual effects of his fallen nature. Although he is forgiven of all his sins, due to his fallen nature, he cannot be described as being perfectly holy. Where does this person go to receive that holiness without which no one will see the Lord?
THE AGE TO COME
St. Matthew records Jesus’ clear statement about the possibility of forgiveness in an “Age to come.”
Forgiveness in an “Age to come” has profound implications for the doctrine of Purgatory, especially in light of the observation that not all sins are worthy of Hell yet one must be perfectly clean in order to enter Heaven. Recall that there is no possibility of forgiveness in hell and how those in Heaven do not need forgiveness. If the “Age to come” is the afterlife, then “Forgiveness in the age to come” must be a direct reference to Purgatory by the Lord himself! The doctrine of Purgatory renders this passage understandable. A Heaven and Hell only theology struggles to come to terms with this passage.
Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit will not be forgiven. And whoever speaks 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. (Matthew 12:31-32)
Forgiveness in an “Age to come” has profound implications for the doctrine of Purgatory, especially in light of the observation that not all sins are worthy of Hell yet one must be perfectly clean in order to enter Heaven. Recall that there is no possibility of forgiveness in hell and how those in Heaven do not need forgiveness. If the “Age to come” is the afterlife, then “Forgiveness in the age to come” must be a direct reference to Purgatory by the Lord himself! The doctrine of Purgatory renders this passage understandable. A Heaven and Hell only theology struggles to come to terms with this passage.
BUT ONLY AS THROUGH FIRE
If one can be forgiven in an “Age to come” (Matthew 12:32) then one can be granted entry into Heaven (saved) even if he did not die in a state of absolute purity and holiness. Since very few Christians die in a state of absolute cleanliness or holiness, there must be a place where these can go, or a process which they may undergo to receive this holiness and cleanliness – to be “Forgiven in the age to come.”
St. Paul, in the third chapter of his first letter to the Corinthians, discusses the need among Christian in the city of Corinth for personal holiness. Paul uses the metaphor of a workman building upon a foundation and characterizes those with perfect holiness as having built with gold, silver or precious stones. Those who possess less than perfect holiness are characterized as having built with wood, hay or straw.
If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire (itself) will test the quality of each one's work. If the work stands that someone built upon the foundation, that Person will receive a wage. But if someone's work is burned up, that one will suffer loss; the person will be saved, but only as through fire. (1 Corinthians 3:12-15)
Catholic tradition has always held “The Day” to be a reference to Day of Judgment. Paul states that the quality of each person’s “workmanship” will be tested with fire. If a person’s work is substandard (burned up), he will suffer loss (loss of sinful nature, pride, lust, venial sin, etc.), yet will enter Heaven (be saved) but only through fire.
Again, the images of receiving a wage for good work versus suffering loss through fire yet still being “Saved” fits the doctrine of Purgatory perfectly. Loss in Hell is absolute. One does not suffer any loss in Heaven. Only in Purgatory will one suffer loss yet be saved.
Again, the images of receiving a wage for good work versus suffering loss through fire yet still being “Saved” fits the doctrine of Purgatory perfectly. Loss in Hell is absolute. One does not suffer any loss in Heaven. Only in Purgatory will one suffer loss yet be saved.
Having discussed the objective biblical basis for the doctrine of Purgatory, we wil move in part three to an exploration of the subjective nature of how the faithful actually experience God's mercy through Purgatory. We will look briefly at prayers for the dead and will conclude the study.
Read part 1 here.
Read part 3 here.
-Tim-
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