2nd Maccabees 12:38-46; 1st Corinthians 3:11-15; Matthew 5:26;
Matthew 12:32; 1st Peter 4:6; 2nd Timothy 1:16-18; Revelation 21:27
A very important aspect of dealing with the teaching on Purgatory is to understand the principle of isogesis. It is an essential aspect of creating this doctrine as is obvious because practically anywhere and everywhere the Scripture speaks of fire, flames, or purification we find an attempt to insert Purgatory. This is hermeneutically inappropriate, in order to build and or understand a doctrine one must start with the texts that are clear and are meant to speak on the subject and only then can one move to unclear passages that may not even relate to the subject. Since there is not one single text that clearly speaks on the subject of Purgatory the problem is compounded and the error of the dogma is all the more evident.
Here is one example, “In the Bible St. Paul writes about a purging fire that will purify our works ‘for the Day.’ St. Peter reminds us that our faith will be refined and tested by fire. Elsewhere in the Bible, the action of the Holy Spirit is described as fire. ‘He will baptize you with the Holy Spirit and with fire.’ [Luke 3:16] According to the Spanish mystic, St. John of the Cross, the fire of Purgatory is God’s Love purifying our soul in preparation for the final beatific vision - the heavenly union with God. (Rev 22:3-5) ‘For indeed our God is a consuming fire’ [Heb 12:29].”[1]
It is not hard to see that neither in the verses quoted nor in their context is Purgatory envisaged. Statements regarding testing works or faith do not resemble Purgatory and never mention the burning up of sins, the serving of temporary sentences, nor any sort of post death – pre heaven purification.
In particular, note that being baptized by fire is un-contextually interpreted as purification. Moreover this purification is relegated to Purgatory, yet the text is clear, “John answered, saying to all, ‘I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire’” (Luke 3:16-17). It is the chaff, the unbelievers who are condemned, who will be baptized with fire, which means the unquenchable fires of hell.
Attempts to Find Purgatory in Scripture:
2nd Maccabees 12:38-46, “Judas rallied his army and went to the city of Adullam. As the week was ending, they purified themselves according to custom and kept the sabbath there. On the following day, since the task had now become urgent, Judas and his men went to gather up the bodies of the slain and bury them with their kinsmen in their ancestral tombs. But under the tunic of each of the dead they found amulets sacred to the idols of Jamnia, which the law forbids the Jew to wear. So it was clear to all that this was why these men had been slain. They all therefore praised the ways of the LORD, the just judge who brings to light the things that are hidden. Turning to supplication, they prayed that the sinful deeds might be blotted out. The noble Judas warned the soldiers to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. He then took up a collection among the soldiers, amounting to 2000 silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the fallen to raise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who have gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin.”
Footnote:
From the New American Bible; The New Catholic Translation; With Study Helps [2]: “This is the earliest statement of the doctrine that prayers (v 42) and sacrifices (v 43) for the dead are beneficial. The statement is made here, however, only for the purpose of proving that Judas believed in the resurrection of the just (2 Mc 7, 9, 14, 23, 36). That is, he believed in that expiation could be made for certain sins of otherwise good men-soldiers who had given their lives for God’s cause. Thus, they could share in the resurrection. His belief was similar to, but not quite the same as, the Catholic doctrine of purgatory.”
The New Catholic Edition of the Holy Bible translated from the Latin Vulgate. The Old Testament Douay Version[3] renders verse 40 as “And they found under the coats of the slain some of the donaries of the idols of Jamnia.”
Footnotes:
“Ver. 40. Of the donaries: I.e., of the offerings which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, ver. 9, contrary to the prohibition of the law, Deut. 7, 25.”
“Ver. 45. With godliness: Judas hoped that these men who died fighting for the cause of God and religion, might find mercy: either because of ignorance of sin or through repentance at death.”
“Ver. 46. It is therefore a holy and wholesome thought to pray for the dead: a clear proof of the practice of praying for the dead under the old law, which was then strictly observed by the Jews, and consequently could not be introduced at that time by Judas, their chief and high priest, if it had not been always their custom.”
The Vatican approved footnotes are clear in stating that the text does not speak of Purgatory, only of praying for the dead. Likewise, Fr. Pat McCloskey states, “Some people have seen this story as biblical justification for the teaching on purgatory. That certainly overstates the author’s intention. If, however, those Jewish soldiers did something wrong by wearing pagan amulets, why offer sacrifices on their behalf?”[4] Fr. McCloskey does two things for us; he admits that to refer to this text as a Purgatory proof text is faulty. Maybe unwittingly, he points out the poor nature of non-inspired, non-Biblical books in stating, “If…those Jewish soldiers did something wrong…why offer sacrifices on their behalf.” First of all, there are no ifs about it, the text is clear “the law forbids the Jew to wear” the amulets. Secondly, “They all therefore praised the ways of the LORD, the just judge who brings to light the things that are hidden” first they rejoice in God’s justice but then they offer sacrifices on the behalf of those whom God has justly slain.
Note that Judas’ actions were holy and pious “if” he did this with a view to the splendid reward that awaits those who have gone to rest in godliness. The question is; can idolaters who have been rightly slain by God be referred to as having gone to rest in godliness? By no means, they were doing that which the law of God forbids. Also, these men were not as the footnote states, “otherwise good men-soldiers who had given their lives for God’s cause.” They were not fighting for God’s cause since the text admits that they were worshipping the idols of Jamnia. They might have been fighting for the spoils of war as an employment but they were not fighting for God’s cause. This text is not applicable to Purgatory because the dead had committed mortal sin. The Catholic Catechism #1035 states, “Immediately after death the soul of those who die in a state of mortal sin descend into hell.” Therefore, they did not go to Purgatory and no amount of money could be offered for them in order to buy their way out of hell. This is why Catholic apologists will rely on pure guesswork in stating that they might have repented right before they died. We are not to base doctrines on assumptions.
In order to support prayer for the dead, Catholic apologists often claim that Jews pray for their dead. However, a distinction must be made between a Biblical practice and a secular tradition. Rabbi Abba Hillel Silver, who was for many decades one of America’s foremost spiritual leaders states, “No prayers to or for the dead are ordained in the Bible, no sacrifices to the dead, no ancestor worship, and no prescribed rites of sepulture...Judaism opposes the cult of the dead even as it opposes the cult of nature.”[5] It is also important to note that in the 9th century AD at the Jewish Council of Jamnia the cannon of the Jewish Bible was formalized and it is exactly the same as the Protestant Bible, it excludes Maccabees and the other apocrypha (see our article The Apocrypha).
Some things that are unique to this text and which proves it false is that the soldiers pray for the forgiveness of the sins of the dead; something found no where else in the entire Bible. Judas took up a collection, which he sent to Jerusalem to provide for an expiatory sacrifice for the dead; something found nowhere else in the entire Bible. He is said to have made atonement for the dead that they might be freed from their sin—something found nowhere else in the entire Bible. Particularly poignant is the very fact that not such prescription is offered in any sense whatsoever in the Torah, in the Law which is very detailed and specific instructions regarding various sorts of offerings for sin—yet, there is not one single mention of the concept of prayer, or sacrifice, or alms, for the dead.
1st Corinthians 3:11-15, “for no one can lay any foundation other than the one that is there, namely, Jesus Christ. If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, the work 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.”
Footnote:
From the New American Bible; The New Catholic Translation; With Study Helps: “3, 15: Will be saved: although Paul can envision very harsh divine punishment (cf 17), he appears optimistic about the success of divine corrective means both here and elsewhere (cf 5, 5; 11, 32 [discipline]). The text of v 15 has sometimes been used to support the notion of purgatory, though it does not envisage this.”
From the New Testament of the New American Bible; Illustrated St. Joseph Edition With Valuable Study Guide[6]: “3, 10-15: Paul’s work was to found the community on Christ (10f). The work of others for the spiritual good of the community is to be evaluated in terms of enhancing faith in Christ, and of this, God is ultimately the judge (12-15).”
From the New Testament Rendered from the Original Greek with Explanatory Notes[7]: “3:15. suffer a loss: i.e., of reward for having propagated the kingdom of God, the Church, in an imperfect manner, yet if the preacher’s conscience is otherwise clear he will be saved. The teacher of this verse implies the doctrine of the Church on purgatory. If the minor offenses of preachers are punished on the last day with a punishment less than damnation, similarly other minor offenses will be punished on the last day with a punishment less than damnation, before the offender is fit for entrance into heaven.”
From the New Testament of Our Lord and Savior Jesus Christ, Translated from the Latin Vulgate and The Holy Bible with the Confraternity Text-Papal Edition[8]: “3, 15: Lose his reward: he will loose the special reward of preaching but will be saved if his conscience is otherwise clear. The teaching of this verse implies the teaching for Christian tradition on purgatory. If the venial offenses of preachers are punished on the last day, similarly other venial sins will be punished after the particular judgement.”
Since one of the proudest boasts of Roman Catholicism is that it is a monolith of unity un-fractured as opposed to what they claim Protestantism is, we should expect unity of Biblical interpretation but as we see here the footnotes to these Vatican approved Bibles lead us in different directions. Some regard the text to be speaking only of the reward, or lack thereof, for preachers. One assures us that the text does not envisage Purgatory. And one assures us that the text implies the doctrine of the Church on purgatory.
Each of these Bibles has been approved as Nihil Obstat, which means nothing hinders. This phrase is printed in the front of a book in order to indicate that it has been examined by an ecclesiastical censor who has found nothing in the publication that would be contrary to Roman Catholic faith and morals.
However, can contradictions really be said to not hinder ones faith and not be contrary to faith? If the Vatican has infallibly approved the Bible and appointed the ecclesiastical censor how can we have vastly different teachings? In short, the answer to whether the Roman Catholic Church believes that 1st Corinthians 3:11-15 speaks of Purgatory or not is yes and no, it depends on which of their approved Bibles you are reading, it depends on which of their many interpretations you are following. This is exactly the sort of thing that Roman Catholics use to attack Protestantism.
We note that the text speaks of works and rewards for works, not sin and punishment for sin. The text speaks of the works being burned in order to be tested; it does not speak of the person being burned (however symbolic) in order to be purged of sin. Likewise with the verse “So that the genuineness of your faith, more precious than gold which though perishable is tested by fire” (1st Peter 1:7). No mention or hint of sin, suffering for sin or degree of sin.
Matthew 5:26, “I tell you the truth, you will not get out until you have paid the last penny.”
When we read the previous verse for the sake of context we find that it states, “Make friends quickly with your opponent at law while you are with him on the way, in order that your opponent may not deliver you to the judge, and the judge to the officer, and you be thrown into prison.” We learn that Jesus was talking about reconciliation between people and not about the afterlife and the prison of Purgatory. However, while a parable speaks of a reality it is a parable and any metaphor eventually breaks down because it is after all just that, a metaphor. The context of this verse is that a man was going to be thrown into debtor’s prison, which is an incarceration that would not cease until the debtor has paid his financial dues. The text tells of a man who owed an extremely large amount that he would never have been able to pay. Clearly, rather than speaking of a place of punishment from which he would eventually be freed it speaks of a person who would never be released.
Matthew 12:32, “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.”
The claim is that Jesus was hinting about a place in the age to come were sins are forgiven. Speaking, or blasphemy, against the Holy Spirit is obviously a serious offense, a mortal sin if you will. According to Roman Catholicism, Purgatory is a place where one may only have their venial sins forgiven: unrepented venial sins. Mortal sins must be repented (forgiven) before death, one may go to Purgatory in order to make satisfaction for forgiven mortal sins. Apparently since there are only two modes of existence that humans experience, the here and the hereafter (this age or in the age to come), Jesus is saying that blasphemy against the Holy Spirit cannot be forgiven period; not here – not anywhere. Jesus is utilizing hyperbolic language in order to mean not now, not ever. It is like when someone says, “I’ll do so and so when hell freezes over,” do they really believe that there will be a time when hell will freeze over and that is when they will do so and so? No, they mean that they will never perform the act. He is not hinting at the possibility of having some sins forgiven in the hereafter. Jesus taught more about Hell than anyone else in the whole Bible so why would He leave Purgatory as an ambiguous hint at best? Finally, we consider the parallel passage found in Mark which makes Jesus’ point even clearer, “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation” (Mark 3:28-29).
1st Peter 4:6, “For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to men in regard to the body, but live according to God in regard to the spirit.”
How this is even considered a hint of Purgatory is indiscernible. This verse, while very simple to understand, is often misunderstood due to an overactive mythical imaginations. It is important to notice the tenses in which the sentence is written. It says “the gospel was preached even to those who are now dead.” Was, past tense and are now, present tense. It says that the gospel was once preached to living people who are now dead. It does not say that the gospel is now being preached even to those who are now dead. It does not say that the gospel will be preached even to those who are now dead.
2nd Timothy 1:16-18, “May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.”
Fr. Oscar Lukefahr states, “The New Testament (2 Timothy 1:18) contains a prayer for one who had died: Paul says of his friend, Onesiphorus: ‘May the Lord grant him to find mercy from the Lord on that day.’ As the footnotes in the New American Bible point out, “Onesiphorus apparently died before this letter was written.”[9]
Assuming or guessing is absolutely no way to build a doctrine and it is a sure sign of grasping at straws. The verse in question is not phrased as, “and Paul turned to the Lord in supplication” or “Paul prayed to the Lord saying…” The verse is contained within a statement that Paul is making to another person and not to God. Even if Onesiphorus is dead there is no indication at all from the whole New Testament that Paul (or anyone else) ever prayed neither to nor for a dead person.
Another Nihil Obstat and Imprimatur approved article states, “Praying for the dead is quite biblical. In the Book of Maccabees…[and when] St. Paul offers a short prayer for Onesiphorus and his family: May the Lord grant mercy to the household of Onesiphorus…may the Lord grant him to find mercy from the Lord on that Day…[2 Tim 1:16 & 18] Whether dead or live, St. Paul intercedes (mediates) for him to God (1 Tim 2:1-5).”[10]
Considering that we were told that Praying for the dead is quite biblical we should have expected numerous and clear texts supporting this practice. However, all we are offered is one text from an apocryphal book and a guess. After all, if 2nd Timothy 1:16, 18 is being offered as proof of prayer for the dead why does the author state Whether dead or live? If he is alive then it is not a prayer for the dead!
Revelation 21:27, “But nothing unclean will enter it, nor anyone who does abominable things or tells lies. Only those will enter whose names are written in the Lambs book of life.”
This verse can only be forced to speak of Purgatory by pure isogesis. If we come to the Scripture with a preconceived notion then the way to be cleansed and enter Heaven is to suffer in Purgatory first then we would read “But nothing unclean will enter it” and assume that Purgatory is a necessity. However, when we apply exegesis we see that the written word of God clearly teaches that the cleanliness necessary for entering Heaven is only gotten through grace by the finished work of the Lord Jesus on the cross.
Remember that Joseph Cardinal Ratzinger, now Pope Benedict XVI, stated, “My view is that if Purgatory did not exist, we should have to invent it.’”[11]
When we examine supposed Purgatory proof texts we fine that it is not a case of if it did not exist we would invent it but rather, since it does not exist we did invent it.
[1] Purgatory: The Purifying Fire (A Catholic Response, Inc.), uswers.binary.net Nihil Obstat: Reverend M. James Divis, S.T.L., Censor Librorum. Imprimatur: Most Reverend Fabian W. Bruskewitz, D.D., S.T.D., Bishop of Lincoln, 7-11-95
[2] The New American Bible; The New Catholic Translation, With Study Helps (Nashville: Catholic Bible Press a Division of Thomas Nelson Publishers, 1987) For the NAB Nihil Obstat: Stephen J. Hartdegen, O.F.M., S.S.L. & Christian P. Ceroke, O. Carm., S.T.D. Imprimatur: Patrick Cardinal O’Boyle, D.D. Archbishop of Washington. 7-27-70. For the Revised New Testament Nihil Obstat: Stephen J. Hartdegen, O.F.M., S.S.L. Censor Deputatus. Imprimatur: James A. Hickey, S.T.D., J.C.D. Archbishop of Washington. 8-27-86. For “English Version of the Bible” Nihil Obstat: Nicholas Tranter, S.T.L. & Lionel Swain, S.T.L., L.S.S. Censors. Imprimatur: John Cardinal Heenan Archbishop of Westminster. 4-25-69.
For Catholic Study Notes Nihil Obstat: John P. Murray, C.M., S.T.L., S.S.L. & Daniel A. Murray, S.T.L., S.S.L. Censor. Imprimatur: James D. Neidergeses Bishop of Nashville. 6-27-86.
[3] New Catholic Edition of the Holy Bible translated from the Latin Vulgate. The Old Testament Douay Version with newly edited annotations of Bishop Challoner and a new translation of the Book of Psalms for the New Latin Version approved by Pope Pius XII and the New Testament Confraternity Edition a revision of the Challoner-Rheims Version edited by Catholic scholars under the patronage of the Episcopal Committee of the Confraternity of Christian Doctrine (New York: Catholic Book Publishing Co., 1949-1950) Imprimatur: +Francis Cardinal Spellman, Archbishop of New York, 9-14-48.
[4] Fr. Pat McCloskey, O.F.M., Ask a Franciscan, St. Anthony’s Messenger, Nov. 2000, p. 48
[5] Abba Hillel Silver, Where Judaism Differs. An Inquiry into the Distinctiveness of Judaism (Collier Books—New York: Macmillan Publishing Co. and London: Collier Macmillan Publishers, 1987), p. 269. Dr. Silver “was for many decades one of America’s foremost spiritual leaders.”
[6] The New Testament of the New American Bible; Illustrated St. Joseph Edition With Valuable Study Guide (New York: Catholic Book Publishing Co., 1970) Nihil Obstat: Stephen J. Hartdegen, O.F.M., S.S.L. & Christian P. Ceroke, O. Carm., S.T.D. Imprimatur: Patrick Cardinal O'Boyle, D.D. Archbishop of Washington.
[7] The New Testament Rendered from the Original Greek with Explanatory Notes, Part One-The Four Gospels translated by James A. Kleist, S.J. Part Two Acts of the Apostles, Epistles and Apocalypse translated by Hoseph L. Lilly, C.M. Nihil Obstat Robert G. Boucher, C.Ss.R., S.T.L., S.S.L. (Milwaukee: The Bruce Publishing Co., 1954)
[8] The New Testament of Our Lord and Savior Jesus Christ, Translated from the Latin Vulgate, A Revision of the Challoner-Rheims Version, Edited by Catholic Scholars Under the Patronage of The Episcopal Committee of the Confraternity of Christian Doctrine, Nihil Obstat Rt. Rev. Msgr. Henry J. Grimmelsman, S.T.D., Rev. John F. McConnell, M.M., S.T.L., S.S.L., Rev. Joseph J. Tennant, S.T.D., S.S.L. Also approved by Eugune Cardinal Tisserant, President of the Pont. Biblical Commission and His Excellency Most Rev. Edwin V. O’Hara Bishop of Kansas City (Patreson, NJ: St. Anthony Guild Press, 1941)
And The Holy Bible with the Confraternity Text-Papal Edition—This Bible was commended by Pope Paul VI—Edited by Rev. Thomas B. McDonough S.T.L., J.D. The Catholic Press Chicago, Illinois 1969. A new edition of the Catholic Family Bible published previously with the approbation of His Eminence Samuel Cardinal Strich and with the Imprimatur of His Eminence Albert Cardinal Meyer Archbishop of Chicago—Imprimatur Rt. Rev. Francis W. Byrne J.C.L. Vicar General Archdiocese of Chicago 59-69. DATE
[9] Fr. Oscar Lukefahr, C.M., Director of Catholic Home Study Services, one of America’s most popular interpreters of Catholic faith and the Bible, “We Believe…” A Survey of the Catholic Faith, Revised and Cross-Referenced to the Catechism of the Catholic Church (Liguori, MO.: Liguori Publications, 1990), Imprimatur Potest: William A. Nugent, C.SS.R. Provincial, St. Louis Province, The Redemptorists, Imprimatur: Monsignor Maurice F. Byrne, Vice Chancellor, Archdiocese of St. Louis. p. 66
[10] Purgatory: The Purifying Fire (A Catholic Response, Inc.)
[11] Joseph Cardinal Ratzinger (Pope Benedict XVI), pp. 146-147
