Ethan Walker
The belief in purgatory has been a part of the Catholic faith since before the time of Christ, with the Catechism of the Catholic Church stating that All who die in God's grace and friendship but still imperfectly purified...undergo purification so as to achieve the holiness necessary to enter the joy of heaven. The concept of an after-death purification from sin is also mentioned in the New Testament in 1 Corinthians 3:11–15 and Matthew 5:25–26, 12:31–32. Purgatory is believed to be a transitional state or condition that an imperfect soul passes through after death to make it perfect to enter the presence of God in heaven. While the belief in purgatory has been questioned and rejected by some, it remains a part of Catholic doctrine, with the Catholic Church dedicating the month of November to helping souls in purgatory attain heaven more quickly through prayers.
| Characteristics | Values |
|---|---|
| Date of origin | Pre-dates Christianity |
| Originating religions | Judaism |
| Earliest references | Handbook on Faith, Hope, and Charity 18:69 (AD 421); Acts of Paul and Thecla (AD 160) |
| Biblical references | 1 Corinthians 3:11–15; Matthew 5:25–26, 12:31–32; 2 Maccabees 12:42–45 |
| Belief | Souls pass through a final purification after death to achieve the holiness necessary to enter heaven |
| Denominations that affirm the belief | Catholic Church, Eastern Orthodox Church |
| Denominations that reject the belief | Protestant churches |
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What You'll Learn
Purgatory is a transitional state between death and heaven
According to the Catechism of the Catholic Church, those who die in God's grace but are still imperfectly purified undergo a final purification to achieve the holiness necessary to enter heaven. This concept is known as purgatory and is considered distinct from the punishment of the damned. The idea of post-death purification from sin is also found in the New Testament, specifically in passages like 1 Corinthians 3:11-15 and Matthew 5:25-26, 12:31-32.
Early Christian writers and Church Fathers also discussed the concept of purgatory. For example, in the Acts of Paul and Thecla (A.D. 160), it is suggested that prayers offered by the living can assist the purification of the dead. Additionally, in the Handbook on Faith, Hope, and Charity 18:69 (A.D. 421), it is implied that a purgatorial fire can aid in the purification of the faithful after death.
While the specific Catholic tradition of purgatory is unique, the idea of a transitional state after death is not exclusive to Catholicism. Other religious traditions, such as medieval Chinese Buddhism, also have practices of making offerings on behalf of the dead, who are believed to undergo trials.
It is important to note that the belief in purgatory has been disputed within Christianity. During the Protestant Reformation in the 16th century, Martin Luther initially accepted the concept of purgatory but later rejected it, influencing others to follow suit. Protestant churches generally reject the Catholic doctrine of purgatory, although some, like Lutheran Churches, acknowledge the existence of an intermediate state, termed Hades, which is not seen as a place of purgation.
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It predates Catholicism, with roots in Judaism
Purgatory, in the Catholic Church, refers to the final cleansing of those who died in the State of Grace, leaving in them only "the holiness necessary to enter the joy of heaven". It is believed to be entirely different from the punishment of the damned and is not related to the forgiveness of sins for salvation. The word "purgatory" refers to a wide range of historical and modern conceptions of postmortem suffering short of everlasting damnation.
The concept of purgatory predates Catholicism and is rooted in Judaism. The Catechism of the Catholic Church states that "All who die in God's grace and friendship but still imperfectly purified are assured of their eternal salvation; but after death, they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven". The concept of an after-death purification from sin and the consequences of sin is stated in the New Testament in passages such as 1 Corinthians 3:11–15 and Matthew 5:25–26, 12:31–32. The doctrine of purgatory, or the final purification, has been part of the true faith since before the time of Christ. The Jews already believed it before the coming of the Messiah, as revealed in the Old Testament (2 Maccabees 12:42–45).
The closest concept in Judaism is Gehenna or Gehinnom, where most sinners spend up to a year before release. It is described as a place of purification. There is also Sheol, described as a "waiting room" right after death, and a region dark and deep, the Pit, and the Land of Forgetfulness, where human beings descend after death.
The idea of an afterlife in Judaism developed following the destruction of the First Temple in Jerusalem (586 BCE). Classical Israelite prophets like Amos, Hosea, and Isaiah began forecasting a better future for their people. However, with repeated defeats, exile, and the destruction of the Second Temple in 70 CE, Jewish thinkers began to lose hope in any immediate change, instead investing in a messianic future and life after death. This was also when Hellenistic notions of the division of the material, perishable body, and the spiritual, eternal soul were introduced into Judaism.
The concept of purgatory has been a part of Christian faith since the beginning. Early Christian writers and theologians wrote about the subject of purification after death. John Henry Newman, in his Tract XC of 1841, highlighted that it is the "Romish" doctrine of purgatory coupled with indulgences that Article XXII condemns as "repugnant to the Word of God". However, he argued that the essence of the doctrine is locatable in ancient tradition, and that the consistency of such beliefs is evidence that Christianity was "originally given to us from heaven".
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The Catechism of the Catholic Church supports the concept
> "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. The Church gives the name purgatory to this final purification of the elect, which is entirely different from the punishment of the damned." (CCC 1030–1)
The Catechism provides biblical citations to support this teaching, including passages from the New Testament such as 1 Corinthians 3:11–15 and Matthew 5:25–26, 12:31–32. The Catechism also highlights that the concept of purgatory is not a new invention of the Catholic Church, but rather has its roots in early Christian beliefs. For example, early Christian writers such as those of the Acts of Paul and Thecla (A.D. 160) wrote about the idea of purification after death, which is a fundamental aspect of the doctrine of purgatory.
Additionally, the Catechism aligns with the belief that purgatory was understood and accepted by Jews before the coming of Christ, as revealed in the Old Testament (2 Macc.). This belief in after-death purification is also supported by the medieval Chinese Buddhist practice of making offerings on behalf of the dead, who are believed to suffer numerous trials. Furthermore, the Catechism emphasizes that praying for the dead, a practice adopted by Christians from the beginning, presupposes the existence of purgatory, as it implies that the dead can be assisted between death and their entry into their final abode.
The Catechism's explanation of purgatory addresses concerns and interpretations that may arise. For instance, it clarifies that purgatory is not a place but a process of purification, aligning with the biblical statement that nothing unclean will enter Heaven. It also emphasizes that the Catholic Church does not teach that purgatory is absolutely necessary for everyone. There is a possibility that an individual could die with such a fervent degree of charity that no final purification would be needed, allowing their soul to immediately enter the presence of God.
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Protestants reject the Catholic doctrine of purgatory
Purgatory, according to Catholic teaching, is a transitional state or condition of purification or temporary punishment by which those who die in a state of grace are made ready for Heaven. The Catechism of the Catholic Church states that "all who die in God's grace and friendship but still imperfectly purified [...] undergo purification, so as to achieve the holiness necessary to enter the joy of heaven".
Protestants, however, typically reject the Catholic doctrine of Purgatory. They argue that the biblical canon contains no explicit discussion of Purgatory as taught by the Roman Catholic Church and that "unbiblical" beliefs should be rejected. They also claim that Jesus did not mention or endorse it, and that the deuterocanonical book 2 Maccabees (which the Catholic Church cites as evidence for Purgatory) is not accepted by them as scripture.
Protestant theology is based on the doctrine of sola scriptura, which holds that the fate of the dead should not be affected by their own suffering or the prayers and works of the living. They believe that Christ's atonement is sufficient, and that there is no need for further purification after death. This is supported by the idea that "to be absent from the body is to be present with Christ", implying that there is no intermediate state between death and Heaven.
Some Protestant denominations, such as Lutheran Churches, teach the existence of an intermediate state, which they term Hades. However, they reject the notion that this is a place of purgation or purification. Reformed Protestants, following the views of John Calvin, believe that a person enters into their eternal state only after the resurrection of the body, and that the soul in the interim is unconscious.
It is worth noting that the concept of Purgatory predates Catholicism, with roots in pre-Christian Jewish and Eastern Orthodox beliefs. Purgatory was not denied by any group until the Protestant Reformation in the 16th century.
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The doctrine is not mentioned in the Bible
Purgatory is a place of purification in the afterlife where Christians who die in God's grace but with venial faults go to be cleansed of their sins. The concept of purgatory is not mentioned in the Bible, and many Protestants consider it to be a "medieval invention". They believe that the doctrine of purgatory implies that Jesus' death was insufficient to pay the penalty for sin, which is contrary to everything the Bible says about salvation.
The Catholic Church, however, argues that the Bible does allude to purgatory in passages such as 1 Corinthians 3:10-15, which cautions Christians to "build with care" as their work will be tested by fire. They also point to the practice of praying for the dead, which is mentioned in 2 Maccabees 12:42-45 and was adopted by early Christians, as evidence of the existence of purgatory.
Protestants reject this interpretation of 2 Maccabees, arguing that the men in the passage committed the sin of idolatry, which is considered a mortal sin in Catholic theology, and that the book is not part of the biblical canon. They also argue that the idea of ""works" being "burned up" apart from the soul contradicts the text itself, which states that "if any man's work is burned up, he shall suffer loss" but "he will be saved, only as through fire".
The doctrine of purgatory has been a source of debate and disagreement between Catholics and Protestants, with each side interpreting biblical passages differently to support their respective positions.
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Frequently asked questions
No, the belief in purgatory is not unique to the Catholic Church. Jews, Catholics, and the Eastern Orthodox have always historically proclaimed the reality of the final purification. It was not until the Protestant Reformation in the 16th century that anyone denied this doctrine.
The belief in purgatory predates the specific Catholic tradition of purgatory as a transitional state or condition; it has a history that dates back before Christ, to related beliefs also in Judaism, that prayer for the dead contributes to their afterlife purification.
No, the Catholic Church did not do away with or change the doctrine of purgatory. The Holy Souls in Purgatory have their own feast day on the liturgical calendar (November 2nd).
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