Purgatory:

Purgatory is a temporary state of purification for souls who have died in a state of grace and have received the reward of eternal salvation, but still need to be purified from the effects of their sins before entering heaven. Souls in purgatory are destined for heaven, but may undergo a process of cleansing to achieve perfect holiness and be fully prepared for eternal life with God, if they have not already attained complete sanctification by God’s grace while still living. Not every soul destined for heaven is in need of purification, but only those souls that may still have some personal attachment to sin or it’s effects. The living can pray for the souls in purgatory to help alleviate their suffering and hasten their journey to heaven.

The concept of purgatory, while not explicitly spelled out in the Bible, can be reasoned from inferences drawn from various passages. There are several underlying principles found in Scripture that support the concept of purgatory;

1. Forgiveness and Penance: While a sincere confession of sins and acceptance of God’s forgiveness is essential, Scripture suggests that God’s forgiveness does not always remove the natural or earthly consequences of our actions. This is evident by the fact that we are still suffering the consequences of Adam’s sin despite Christ’s atoning sacrifice.  In Scripture, we can find other instances of consequences of sin even after forgiveness. One example is in the story of King David from the Old Testament. In 2 Samuel 12:13-14, after David confesses his sin of adultery and murder, the prophet Nathan tells him that the Lord has forgiven him, saying, “The Lord has taken away your sin. You are not going to die. But because by doing this you have shown utter contempt for the Lord, the son born to you will die.”
2. Nothing Unclean in Heaven: in Revelation 21:27, it states that nothing unclean will enter heaven, Psalm 24:3-4 says only “he who has clean hands and a pure heart” will see God and Hebrews 12:14 that we should strive for “the holiness without which no one will see the Lord.” These verses emphasize the importance of holiness and purity, and show that sin and impurity have no place in heaven. Only those who have been cleansed and purified through Christ will have access to it. Purgatory is viewed as a means of cleansing souls to ensure they are entirely pure and prepared to enter the presence of God.
3. Purifying effects of Suffering: Various biblical passages associate suffering with purification or refinement. For example, 1 Peter 1:7 compares the testing of faith to the refinement of gold through fire. Job 23:10, Rom 5:3-5, Col 1:24, Jam 1:2-4, suggest that suffering can be purifying and even act as a participation in Christ’s own suffering. Purgatory is seen as a state where souls undergo purifying suffering to be made spiritually pure and fit for heaven.
4. Prayers for the Dead: Several passages, like 2 Maccabees 12:46, show the Jewish practice of praying for the dead, which is the faith Christ was born into. In 2 Timothy 1:16-18, Paul prays for his departed friend Onisephorus that “the Lord grant him mercy on that day!” The context makes it clear his friend was deceased. This practice only makes sense if there is some intermediate state of the soul, as souls in heaven have no need of prayers and any prayers for the damned would be ineffective. The belief in purgatory suggests that prayers for the deceased can aid in their purification process.

The Old Testament:

The idea of a final purification after death was believed by Jews even before Christ, as shown in the 2 Macc. 12:39-46 and other pre-Christian Jewish works. Though not present in Protestant Bibles, this passage from the Catholic and Orthodox Old Testament speaks of praying for the dead, indicating a belief in a state of purification after death. Orthodox Jews to this day believe in the final purification, and for eleven months after the death of a loved one, they pray a prayer called the Mourner’s Kaddish for their loved one’s purification. II Maccabees shows us that the Jews believed in praying and making atonement for the dead shortly before the advent of Christ.

There are some references in other Jewish writings that suggest a belief in the possibility of post-mortem purification. While the Dead Sea Scrolls do not explicitly mention purgatory, they contain writings that indicate the belief in an afterlife and the possibility of divine purification. For instance, in the “Community Rule” (1QS) found among the scrolls, there is mention of a time when the spirits of the deceased will be purified, suggesting a belief in post-mortem purification. In later rabbinic literature, such as the Talmud and Midrash, there are references to the concept of Gehenna, a place of purgation and temporary punishment for sinners before entering the World to Come (Olam Haba).

The New Testament:

There are a few references to the afterlife in the New Testament that suggest a temporary state of the soul that may entail purification. 1 Corinthians 3:10-15 speaks about believers’ works being tested by fire, and those whose works are burned will suffer loss but still be saved. In Scripture, “fire” is used metaphorically in two ways: as a purifying agent (Mal. 3:2-3; Matt. 3:11; Mark 9:49); and as that which consumes (Matt. 3:12; 2 Thess. 1:7-8). The works that are consumed are referring to sin (Matthew 7:21-23, John 8:40, Galatians 5:19-21).

In Matthew 5:24-26, Jesus talks about settling with an opponent before reaching the court, suggesting the need to reconcile and make amends before facing final judgment. Taken in context, it is clear that Jesus meant this as a metaphor for the afterlife as these verses are found during His “Sermon on the Mount,” where our Lord teaches about the Kingdom of Heaven, hell, mortal and venial sins, and heavenly rewards (see verses 3-46). The Greek word here for prison, phulake, is the same word used in I Peter 3:19, to describe the “holding place” into which Jesus descended after his death to liberate the detained spirits of Old Testament believers.

Jesus implies there are at least some sins that can be forgiven in the next life, suggesting sins may be cleansed in the afterlife: “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” (Matthew 12:32).

The Church Fathers:

In the early Church, the concept of purgatory began to develop and take shape. Early Christians believed in the purgation or purification of souls after death and held that some souls needed to be cleansed from the remnants of sin before entering the fullness of God’s presence. Prayers for the deceased was a widespread practice in the early church and can be seen from the very beginning.

Early archaeological evidence of prayers for the dead can be found in inscriptions and artifacts from Christian catacombs of Rome and other regions. The epitaph of Abercius (2nd century), known as the “Inscription of Abercius,” contains a prayer for the soul of the deceased bishop. It reads: “Let every friend who observes this pray for Abercius.” Other epitaphs found in the catacombs of Rome containing prayers for the deceased include the epitaph of Alexander (early 3rd century), the epitaph of Felix (late 2nd or early 3rd century), and the epitaph of Dioscorides (3rd century). The epitaph of Vettius Agorius Praetextatus (4th century), slightly later in date, mentions prayers for his wife, Aconia Fabia Paulina: “May you live in God and remember your parents.”

The Church Fathers recognized the practice of praying for the deceased. They believed that these prayers could be beneficial for the souls of departed believers, especially in asking for God’s mercy and assistance on their behalf. This practice reflected a sense of continuity and communal responsibility within the Christian community to support one another, including aiding souls through a purifying process after death.

Tertullian (c. 160 – c. 225 AD), in his work “De Corona,” mentions the practice of offering prayers and sacrifices for the dead. Cyprian of Carthage (c. 200 – 258 AD), in his “Letter 51” (Epistle 51), encourages the practice of almsgiving and prayers for the dead. He highlights the belief that such acts can be beneficial for the souls of the departed. Origen of Alexandria (c. 184 – c. 253 AD), in his “Homilies on Luke,” speaks about the possibility of purification after death. Augustine of Hippo (354 – 430 AD) discussed the idea of a purifying fire after death in his work “Enchiridion” (Handbook on Faith, Hope, and Love). He states that some souls undergo a process of purification before entering the fullness of God’s presence.

It’s important to note that while the term “purgatory” itself may not be explicitly used, the underlying ideas were present since the earliest stages of the Church. (see Church Fathers Quotes below).

Later Development:

The concept of purgatory evolved over time, and while it was not fully defined as it is in modern Catholic theology, the writings of the Church Fathers provided the foundation for the development of the doctrine of purgatory. The specific doctrine as later formulated took shape in the medieval period, particularly in the 13th century, during the Scholastic era. It was especially influenced by Augustine, Thomas Aquinas, and Catherine of Genoa.

Thomas Aquinas, in his work “Summa Theologica,” Supplement, Question 2, elaborates on the nature of purgatory, emphasizing the temporal punishment required for venial sins and a purifying process before entering heaven. Catherine of Genoa, in her spiritual writings and visions known as “Treatise on Purgatory”, describes the transformative experience of souls in purgatory, likening it to a burning love that purifies and draws the soul closer to God. The doctrine of purgatory was officially defined and affirmed by the Council of Florence, also known as the Seventeenth Ecumenical Council. This council took place in Florence, Italy, between 1431 and 1449, with various sessions held over the years.

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