NEW PURGATORIAL SCRIPTURES

Even though a Jesuit scholar from St. Louis claims that only seven verses of scripture have been infallibly interpreted by the Catholic church, in recent years Roman Catholic apologists have come up with the use of a supposed scriptural proof for Purgatory that had not normally been used in Roman rhetoric concerning this myth.

They go to 2 Timothy 1:18, where Paul asks God to grant Onesiphorus mercy of the Lord in that day. “That day” is a supposed reference to purgatory.

Strong’s concordance suggests correctly that the definition of the word “day” is determined by its context. This is a good rule to follow in biblical interpretation.

“That day” is used three times in the second epistle to Timothy - 1:12, 1:18 and 4:8. Discovering how the words are used in 1:12 and 4:8 will give us a good clue as to the meaning of 1:18.

2 Tim. 1:12 says, For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

Is there anything in this verse that suggests Paul was speaking of Purgatory? Assuredly no. Paul spoke of cleansing from sin that was necessary, but it was always a completed cleansing.

1 Cor. 6:11: And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Titus 3:5: Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Ephesians 5:26: That he might sanctify and cleanse it with the washing of water by the word,

The beloved Apostle John concurs.

1 John 1:9: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Revelation 1:5: And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Revelation 7:14: And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

2 Timothy 4:8 further debunks the idea that Paul had reference to Purgatory when he wrote about “that day.” It says, Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

It is clear from these passages that Paul is speaking of the reward he expects to receive at the coming judgment for all Christians when he uses the words “that day.”

This is the Judgment Seat of Christ where we will be judged according to the faith or unbelief that produced the works done since our salvation. There is no mention of sin at this Judgment Seat, as the sin question was settled at Calvary. The Bible assures us, in Romans 4:3-8, For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. [4] Now to him that worketh is the reward not reckoned of grace, but of debt. [5] But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. [6] Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, [7] Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. [8] Blessed is the man to whom the Lord will not impute sin.

Having demolished any thought of Purgatory from 2 Timothy 1:12 and 4:8, we can proceed to Onesiphorus, mentioned in 1:16 and 1:18 as follows: The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: and The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

Paul was conscious of the fact that there is prize to be won or lost, as, after years of missionary work he could write to the Philippians, Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. [13] Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, [14] I press toward the mark for the prize of the high calling of God in Christ Jesus (Philippians 3:12-14).

Paul was familiar with the warnings of accountability given in the Bible as he wrote in 2 Corinthians 5:10-11, 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.

[11] Knowing therefore the terror of the Lord, we persuade men;

It was understandable that Paul, knowing that this judgment was for all Christians, he was concerned for other Christians, and the loving service that Onesiphorus had ministered to Paul made him especially dear in the sight of the Apostle.

We know that Roman Catholic apologists will often link the outcome of an unfaithful Christian at the Judgment Seat to purgatorial cleansing, using the phrase, saved, so as by fire as “proof.”

The entire concepts of loss at the Judgment Seat and Catholic Purgatory are entirely different. According to Catholic theology, Purgatory is the lot of those who die either with unforgiven venial sin or with unsatisfied temporal punishment for sins already forgiven.

In the Bible, there is no thought of either the gaining of positive rewards or the assessment of negative rewards having any connection to works either positive or negative. Paul deals with this in Galatians 3:2,3: This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? [3] Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Christian maturity is attained not by works, but by faith. Failure of the Christian life is manifested not by bad works, but by unbelief (which always helps to produce bad works.) But God does not judge symptomatically; He knows what the root problem is.

Therefore any loss or rewards is due to an unbelieving Christian who, by his unbelief, eradicates any spiritual ability he might have had to produce the kinds of works pleasing to God.

Regarding the unsatisfied temporal punishment, it is of Catholic faith that every sin has a dual consequence. Not only must absolution be received at the confessional, since sin is “stealing from God” we must repay God. This payment is called temporal punishment and it can be satisfied by good works, almsgiving or saying indulgence prayers. If complete satisfaction is not made during life, it can be furthered by a painful death or a term in purgatory.

Few Catholics consider themselves to have satisfied this demand, so resign themselves to some type of purgatorial cleaning after death. Scott Hahn, a favorite among Catholic apologists, has abandoned the normal Catholic thought of purgatorial pain by liking Purgatory to a hot shower. But regardless of which of the many pictures of purgatory you embrace, the suffering there is remedial.

St. Peter’s Catechism (1972) assures us that all the souls in purgatory will be released “when they have atoned for their sins.”

While believers in accountability are not unanimous in their understanding of the exact nature of the loss, all agree that this punishment does nothing to cleanse from sin. All who fail to pass muster at the Judgment Seat of Christ, whether they just lose some of their crowns or are excluded from the Millennial Reign of Christ, are still redeemed once and for all by the blood of Christ, and His work cannot be undone.

I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: (Ecclesiastes 3:14).

Since reigning with Christ seems to be the glory to which Christ is leading many sons, the possible loss of this concerned the Apostle Paul, and should concern us. The characteristic that determines our position during the millennial reign is our faith, and God not only calls this precious, He is continually working to perfect this.

That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: (1 Peter 1:7).

Of course, a life united by faith in Him will produce much that will glorify God. But God’s making our Christian overcoming contingent on our faith renders void the glorying that men do on their accomplishment. Things that we have done which are seen are not eternal; God has never made His kingdom to be that which is discernable to natural man.