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  • #7087
    Anonymous
    Inactive

    But you just said our righteousness is imputed, not infused. So which is it?

    2 Corinthians does not say we will be considered or declared righteous. It says we will [b:2khg2t4w]become[/b:2khg2t4w] righteous. And not just a little righteous but the righteousness of God. That would be a full and perfect and true righteousness.

    Such a full, perfect, and true righteousness is needed to enter heaven, as no imperfect thing will enter therein. A dung heap covered with snow is still a dung heap. Christ did not just cover us, He washed us.

    #7088
    Anonymous
    Inactive

    Benedict:
    you say,
    [quote:3713sws9]
    But you just said our righteousness is imputed, not infused. So which is it? [/quote:3713sws9]

    Yes because we are impute His rigthousness, never are we, or anyone else perfect in these corrupt bodies or have you never read Paul’s comments in Roman 3, 7 and Ephesians two?

    [quote:3713sws9]2 Corinthians does not say we will be considered or declared righteous. It says we will become righteous. And not just a little righteous but the righteousness of God. That would be a full and perfect and true righteousness. [/quote:3713sws9]
    Yes, but it does say that we receive it in that exchange of 2nd Corinthians 5:21 doesn’t it, so I believe it. But then you’d rather believe that someone’s else’s prayers does that? Not likely.

    [quote:3713sws9]
    Such a full, perfect, and true righteousness is needed to enter heaven, as no imperfect thing will enter therein. A dung heap covered with snow is still a dung heap. Christ did not just cover us, He washed us. [/quote:3713sws9]

    Well I surely won’t use that kind of logic as an excuse, or as a reason to doubt His Word but then again, Catholics do have that tendency don’t they?

    #7092
    Anonymous
    Inactive

    [quote:2gwdpn1h]Yes because we are impute His rigthousness, never are we, or anyone else perfect in these corrupt bodies or have you never read Paul’s comments in Roman 3, 7 and Ephesians two?[/quote:2gwdpn1h]
    Do you miss the fact that in each of those chapters, Paul is contrasting the sin of before with the righteousness we have gained through Christ? You are only reading half the story.

    Just take a look at Romans 3 where St. Paul quotes Psalm 14. Read Psalm 14 (and 53, which is very much the same) to get the context and, thus, the meaning he intends to convey. St. Paul does not quote the Old Testament out of context.

    [quote:2gwdpn1h]For the leader. Of David. [u:2gwdpn1h]Fools[/u:2gwdpn1h] say in their hearts, “There is no God.” Their deeds are loathsome and corrupt; not one does what is right.

    The LORD looks down from heaven upon the human race, To see if even one is wise, if even one seeks God.

    All have gone astray; all alike are perverse. Not one does what is right, not even one.

    Will [u:2gwdpn1h]these evildoers[/u:2gwdpn1h] never learn? [u:2gwdpn1h]They[/u:2gwdpn1h] devour [b:2gwdpn1h]my people[/b:2gwdpn1h] as [u:2gwdpn1h]they[/u:2gwdpn1h] devour bread; [u:2gwdpn1h]they[/u:2gwdpn1h] do not call upon the LORD.

    [u:2gwdpn1h]They[/u:2gwdpn1h] have good reason, then, to fear; [b:2gwdpn1h]God is with the company of the just[/b:2gwdpn1h].

    [u:2gwdpn1h]They[/u:2gwdpn1h] would crush the hopes of the poor, but [b:2gwdpn1h]the poor[/b:2gwdpn1h] have the LORD as their refuge.

    Oh, that from Zion might come the deliverance of Israel, That Jacob may rejoice, and Israel be glad when the LORD restores his people![/quote:2gwdpn1h]
    Notice how David is contrasting the fools and evildoers with his people, the just and the poor. The point of the Psalm that St. Paul is trying to get across is that Jew and Gentile alike are sinners and in need of Christ.

    You are taking hyperbole at face value and that disvalues the Scriptures.

    Romans 6 tells us that we can be holy like those who have risen even before we die physically because we have been baptized into the death of Christ.

    [quote:2gwdpn1h]But then you’d rather believe that someone’s else’s prayers does that? Not likely.[/quote:2gwdpn1h]
    Do you believe that prayer is ineffectual? Or only that prayer for others is ineffectual?

    [quote:2gwdpn1h]Well I surely won’t use that kind of logic as an excuse, or as a reason to doubt His Word but then again, Catholics do have that tendency don’t they?[/quote:2gwdpn1h]
    Catholics have a tendency to believe that God is a God of order and we interpret Scripture with an eye towards it, rather than a wooden interpretation that only comes through reading into the text and ignoring context.

    Reason be damned if it contradicts your interpretation, right Ron?

    Only that which is perfect can enter heaven. No matter how much we may be declared righteous, if we are not in truth righteous, we are not in truth perfect. Christ did not suffer on the cross to cover us. He suffered and died to cleanse us.

    Next question:

    Do you believe that we ever truly become perfect?

    #7098
    Anonymous
    Inactive

    Here we go with the “context” arguments again. ROMANS 3 you noted
    “Paul is trying to get across is that Jew and Gentile alike are sinners and in need of Christ.” Which is one of my points – We all fall short when we look for righteousness.

    Romans 7 (not 6) Paul tells us that even thought he is saved, there remains the fact that sin is in these fleshly bodys

    Ephesians 2 tells us that “it is a gift, not of ourselves lest we boast”

    conclusion = you won’t ever be righteous enought to merit your salvation
    that you are only acceptable by the imputed righteousness of Jesus Christ, by fauth in what He did at Calvary.

    You asked me – “Do you believe that prayer is ineffectual? Or only that prayer for others is ineffectual? ” The Bible tells us that (James 5:16)
    [color=darkred:2dvmqcoe][b:2dvmqcoe]Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.[/b:2dvmqcoe][/color:2dvmqcoe]
    What is your point? Note – I certainly would not consider prayers to or for the dead to be very effectual but to God alone!

    Also you Benedict, say:
    [quote:2dvmqcoe]Catholics have a tendency to believe that God is a God of order and we interpret Scripture with an eye towards it, rather than a wooden interpretation that only comes through reading into the text and ignoring context.

    Reason be damned if it contradicts your interpretation, right Ron? [/quote:2dvmqcoe]

    To which I simply say “whatever you are selling, I am not buying it!” Why?
    Because you also say
    [quote:2dvmqcoe]”
    Only that which is perfect can enter heaven. No matter how much we may be declared righteous, if we are not in truth righteous, we are not in truth perfect. Christ did not suffer on the cross to cover us. He suffered and died to cleanse us[/quote:2dvmqcoe]

    Which brings us back to my original point of If Christ sufferd and died to cleanse us (He did) then how can you preach about purgatory? YOu never did tell us where you get that Purgatory is the application of His to us in that way. That certainly is not Biblical. But by His imputed righteuosness is because of faith in what He did – very Biblical {Start reading Romans 4:4-8 again}

    #7103
    Anonymous
    Inactive

    [quote:7an07pks]Here we go with the “context” arguments again.[/quote:7an07pks]
    Context is very important in exegesis and hermeneutics, which is why your proferred interpretations are typically lacking.

    [quote:7an07pks]Which is one of my points – We all fall short when we look for righteousness.[/quote:7an07pks]
    It is an irrelevant point. Purgatory is not about looking for righteousness but being made perfect in righteousness.

    [quote:7an07pks]Romans 7 (not 6) Paul tells us that even thought he is saved, there remains the fact that sin is in these fleshly bodys[/quote:7an07pks]
    And this is where context comes back into it. Romans 6 sets context for 7 and Romans 6 tells us that we are baptized into the death of Christ and rise with Him. Your earlier assertion that there can be no true perfection in these bodies is contradicted by passages such as Romans 6. St. Paul tells us that we can and must overcome our sinful nature through our baptism into Christ’s death and our rising with Him. And from the context of the chapter, we know that he is speaking about while we yet live, before we physically die and receive our new bodies at the resurrection.

    I fully agree that we must contend with sin as long as we remain in these bodies. Until our physical death and resurrection, sin will beset us on all sides. However, this does not mean we are wholly depraved and incapable of being made ever more righteous.

    [quote:7an07pks]Ephesians 2 tells us that “it is a gift, not of ourselves lest we boast”[/quote:7an07pks]
    This is unrelated to anything I have said. We do not and cannot bring about our own righteousness. Only with and through Christ are men made righteous.

    [quote:7an07pks]You asked me – “Do you believe that prayer is ineffectual? Or only that prayer for others is ineffectual? ” … What is your point?[/quote:7an07pks]
    You seemingly doubted the efficacy of prayer.

    “But then you’d rather believe that someone’s else’s prayers does that? Not likely.”

    As you quoted, the prayer of the righteous man is powerful (funny how the man is righteous).

    [quote:7an07pks]Note – I certainly would not consider prayers to or for the dead to be very effectual but to God alone![/quote:7an07pks]
    If I am praying for the dead, how am I not praying to God? You are objecting out of hand without considering what you are saying.

    [quote:7an07pks]Which brings us back to my original point of If Christ sufferd and died to cleanse us (He did) then how can you preach about purgatory?[/quote:7an07pks]
    As I have mentioned too many times now, purgatory is one way in which Christ cleanses us. The point of our cleansing is what? To make us perfect. Are we perfect right now? Probably not. Will we be perfect at the moment of death? Probably not. Must we be perfect to enter heaven? Yes. Therefore, we must be made perfect between the moment of death and our entering heaven. This process is called purgatory. Since the only way we can be made perfect is through the sacrifice of Christ, purgatory is just the application of that sacrifice through to its end – our perfection.

    [quote:7an07pks]That certainly is not Biblical.[/quote:7an07pks]
    It is most assuredly Biblical. But as you have so far rejected the practice of reasoning with the Scriptures beyond a wooden, literalistic reading, you cannot see it.

    You did not answer my earlier question, which is necessary to proceed.

    Are we ever made truly perfect? Not imputed as perfect, a dung heap beneath the snow or a screen of Christ standing before us, but actually perfect, cleansed and washed free of every stain and evil inclination?

    #7104
    Anonymous
    Inactive

    Benedict, You say that I lack context. You on the other hand talk out of both sides of your mouth. Such as 1st you say:
    [quote:32glimlz][i:32glimlz]Romans 6 sets context for 7 and Romans 6 tells us that we are baptized into the death of Christ and rise with Him. Your earlier assertion that there can be no true perfection in these bodies is contradicted by passages such as Romans 6[/i:32glimlz][/quote:32glimlz]

    Then you tell us:

    2nd – [quote:32glimlz][i:32glimlz]I fully agree that we must contend with sin as long as we remain in these bodies. Until our physical death and resurrection, sin will beset us on all sides.[/i:32glimlz][/quote:32glimlz]

    which is what I’ve been tell you all the while.
    Then when I say about prayers to God alone – not to the dead
    you say:

    [quote:32glimlz][i:32glimlz]If I am praying for the dead, how am I not praying to God? You are objecting out of hand without considering what you are saying. [/i:32glimlz][/quote:32glimlz]

    Have you who claims to use all of Scripture never read Exodus 20:5? –
    [color=darkred:32glimlz][b:32glimlz]you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me,[/b:32glimlz][/color:32glimlz] or [color=darkred:32glimlz][b:32glimlz]Exodus 34:14
    (for you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God), or Job 37:14
    “Listen to this, O Job;Stand still and consider the wondrous works of God.[/b:32glimlz][/color:32glimlz]

    And then there is Isaiah 8:19 – ihe last part says [color=darkred:32glimlz][b:32glimlz]” should not a people seek their God? Should they seek the dead on behalf of the living?”[/b:32glimlz][/color:32glimlz]

    Oh but you’ll rest your thoughts on the fact that “God is a God of the living” which totally ignores the act that they are now physically dead
    How can you that does this type of prayer, preach about context?

    Then you say: [quote:32glimlz]we must be made perfect between the moment of death and our entering heaven. This process is called purgatory. Since the only way we can be made perfect is through the sacrifice of Christ, purgatory is just the application of that sacrifice through to its end – our perfection. [/quote:32glimlz]

    Now tell me where do you get this garbage from? (And you never answeered that question)

    As for your:
    [quote:32glimlz]Are we ever made truly perfect? Not imputed as perfect, a dung heap beneath the snow or a screen of Christ standing before us, but actually perfect, cleansed and washed free of every stain and evil inclination?[/quote:32glimlz]
    we are cleaned perfectly by His blood when we believe in the power of His blood shed for that purpose -totally not just covered just as Romans 4:4-8 tells us:
    Now to him who works, the wages are not counted as grace but as debt.
    But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness
    just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
    Blessed are those whose lawless deeds are forgiven,
    And whose sins are covered;
    Blessed is the man to whom the LORD shall not impute sin.”

    Are we who believes in this Perfected at that point? Yes indeed as Scriptures tell us : [color=darkred:32glimlz][b:32glimlz]
    Blessed is the man to whom the LORD shall not impute sin.”[a][/b:32glimlz][/color:32glimlz]

    #7171
    Anonymous
    Inactive

    Sorry for the hiatus. My brother was home from the Army for the past week and we were busy visiting.

    I was not talking out both sides of my mouth, Ron. Just because we will be beset by sin does not mean we do not possess the means to overcome it. Temptation abounds in our damaged world but in the resurrection and the new heaven and earth there will be none. My statements are in harmony.

    [quote:3vpc6ryo]Have you who claims to use all of Scripture never read Exodus 20:5? –
    you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, or Exodus 34:14
    (for you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God), or Job 37:14
    “Listen to this, O Job;Stand still and consider the wondrous works of God.[/quote:3vpc6ryo]
    Irrelevant quotes. These verses address idolatry. Praying for the dead is, as I have already mentioned, praying to God on their behalf.

    [quote:3vpc6ryo]And then there is Isaiah 8:19 – ihe last part says ” should not a people seek their God? Should they seek the dead on behalf of the living?”[/quote:3vpc6ryo]
    And this is the exact opposite of what I addressed in my earlier post. Once again, prayer to God for those who have died.

    [quote:3vpc6ryo]How can you that does this type of prayer, preach about context?[/quote:3vpc6ryo]
    With an easy conscience. As we just saw above, you quoted four verses both out of context and irrelevant to my post. The last is even the exact opposite of what we were discussing. You are trying to argue against the communion of saints from Revelation 5:8 (those in heaven offering our prayers to God) when we are discussing prayer in another direction.

    [quote:3vpc6ryo]Now tell me where do you get this garbage from? (And you never answeered that question)[/quote:3vpc6ryo]
    I have answered it several times now.

    Nothing imperfect can enter heaven.
    We are probably not perfect when we die.
    Therefore, we must be perfected sometime between dying and entering heaven.

    Or to put it another way (please ignore the obvious inapplicability to adults),

    No one who is not 18 can vote.
    We are probably not 18.
    Therefore, we must become 18 sometime before we vote.

    Perhaps if you could be more specific as to where you are confused, instead of just posting invective, you could get an answer addressed to that particular issue instead of these generalities (but, of course, they remain quite clear and simple generalities).

    [quote:3vpc6ryo]we are cleaned perfectly by His blood when we believe in the power of His blood shed for that purpose -totally not just covered[/quote:3vpc6ryo]
    Then you believe in infused righteousness. Imputed righteousness by definition denies that we are actually perfected.

    See why I was interested in that answer?

    #7172
    Anonymous
    Inactive

    Here is another question, just for clarification:

    Which of these definitions of justification do you agree with?

    1. “On the negative side it [justification] is a true eradication of sin; on the positive side it is a supernatural sanctifying and renewal of the inner man.”

    2. “Justification is a true removal of sin, and not merely having one’s sins ignored or no longer held against the sinner by God . . .

    3. “That initial act of God by which . . . he declares that sinner to be no longer exposed to the penalty of the law . . .

    Justification, as thus defined, is therefore a declarative act, as distinguished from an efficient act; an act of God external to the sinner, as distinguished from an act within the sinner’s nature and changing that nature; a judicial act, as distinguished from a sovereign act; . . .”

    4. “It [justification] does not produce any subjective change in the person justified. It does not effect a change of character, making those good who were bad, those holy who were unholy. . . . It is a forensic or judicial act . . . It is a declarative act in which God pronounces the sinner just or righteous . . .”

    #7175
    Anonymous
    Inactive

    Benedict this is my Bible dictionary definition for justification:

    JUSTIFICATION

    The process by which sinful human beings are made acceptable to a holy God.
    Justification by Grace. Christianity is unique because of its teaching of justification by grace <Rom. 3:24>. Justification is God’s declaration that the demands of His Law have been fulfilled in the righteousness of His Son. The basis for this justification is the death of Christ. Paul tells us that “God was in Christ reconciling the world to Himself, not imputing their trespasses to them” <2 Cor. 5:19>. This reconciliation covers all sin: “For by one offering He has perfected forever those who are being sanctified” <Heb. 10:14>. Justification, then, is based on the work of Christ, accomplished through His blood <Rom. 5:9> and brought to His people through His resurrection <Rom. 4:25>.
    When God justifies, He charges the sin of man to Christ and credits the righteousness of Christ to the believer <2 Cor. 5:21>. Thus, “through one Man’s righteous act, the free gift came to all men, resulting in justification of life” <Rom. 5:18>. Because this righteousness is “the righteousness of God” which is “apart from the law” <Rom. 3:21>, it is thorough; a believer is “justified from all things” <Acts 13:39>. God is “just” because His holy standard of perfect righteousness has been fulfilled in Christ, and He is the “justifier,” because this righteousness is freely given to the believer <Rom. 3:26; 5:16>.
    Justification by Faith. Although the Lord Jesus has paid the price for our justification, it is through our faith that He is received and His righteousness is experienced and enjoyed <Rom. 3:25-30>. Faith is considered righteousness <Rom. 4:3,9>, not as the work of man <Rom. 4:5>, but as the gift and work of God <John 6:28-29; Phil. 1:29>.
    The New Testament sometimes seems to speak of justification by works. For example, Jesus spoke of justification (and condemnation) “by your words” <Matt. 12:37>. Paul said, “the doers of the law will be justified” <Rom. 2:13>. And James concluded that “a man is justified by works, and not by faith only” <James 2:24>.
    These statements seem to conflict with Paul’s many warnings that “by the deeds of the law no flesh will be justified in His sight” <Rom. 3:20>, and that the attempt to be justified through law is equivalent to being “estranged from Christ” and “fallen from grace” <Gal. 5:4>.
    The solution to this problem lies in the distinction between the works of the flesh and the fruit of the Spirit <Gal. 5:16-25>. Not only is Christ’s righteousness legally accounted to the believer, but Christ also dwells in the believer through the Holy Spirit <Rom. 8:10>, creating works of faith <Eph. 2:10>. Certainly God’s works may be declared righteous <Is. 26:12>. If this is true, then the order of events in justification is grace, faith, and works; or, in other words, by grace, through faith, resulting in works <Eph. 2:8-10>.
    The Results of Justification. The negative result of justification is what we are saved from: “Having now been justified… we shall be saved from wrath” <Rom. 5:9>. The positive result is what we are saved to: “Whom He justified, these He also glorified” <Rom. 8:30>.
    Paul also notes “peace with God” <Rom. 5:1> and access to God’s grace <Rom. 5:2> as positive benefits. The believer in Christ may look forward to the redemption of his body <Rom. 8:23> and an eternal inheritance <Rom. 8:17; 1 Pet. 1:4>.
    (from Nelson’s Illustrated Bible Dictionary)
    (Copyright (C) 1986, Thomas Nelson Publishers)

    As you can see, I do not stand only upon my thoughts but before the thoughts comes resources that a person can depend upon for reliability- truthful, neutral reliability not biase opinions.

    you stated:
    [quote:3upoozvt]I was not talking out both sides of my mouth, Ron. Just because we will be beset by sin does not mean we do not possess the means to overcome it. Temptation abounds in our damaged world but in the resurrection and the new heaven and earth there will be none. My statements are in harmony. [/quote:3upoozvt]

    what kind of answer is that? You haven’t made it there yet, we are still considering how one gets there first!

    [quote:3upoozvt]
    Irrelevant quotes. These verses address idolatry. Praying for the dead is, as I have already mentioned, praying to God on their behalf. [/quote:3upoozvt]

    Why are they irrelvant? If you treat them (people that have died) as if they have “god-like”abilities- isn’t that the same sin of idolatry?

    [quote:3upoozvt]And this is the exact opposite of what I addressed in my earlier post. Once again, prayer to God for those who have died. [/quote:3upoozvt]

    No we’re talking about your tradition of praying to people that have died- something that the Bible forbids!

    [quote:3upoozvt]With an easy conscience. As we just saw above, you quoted four verses both out of context and irrelevant to my post. The last is even the exact opposite of what we were discussing. You are trying to argue against the communion of saints from Revelation 5:8 (those in heaven offering our prayers to God) when we are discussing prayer in another direction. [/quote:3upoozvt]

    as I said, they are very relevant – and those in Rev. 5:8 aren’t answering or even interceding on behalf specifc prayers of those on earth aside from passing on praise and worship in this scenario

    So I again ask you – Where do you get this garbage from?
    such as:
    [quote:3upoozvt]
    Nothing imperfect can enter heaven.
    We are probably not perfect when we die.
    Therefore, we must be perfected sometime between dying and entering heaven[/quote:3upoozvt]
    once a person dies, there is no place to get purified. The Bible states
    nce to die, then judgment – and we are judged according to how we lived THAT is why when you say purgatory, you are rejecting the finished work already done at Calvary’s cross by what Jesus did, not our abilities to earn salvation.[/quote]

    #7177
    Anonymous
    Inactive

    <img decoding=:” title=”Question” /> Ron,I know I’m varying from the subject at hand but in your gospel ministry group do you have a church service every week and do you have a assigned pastor and celebrate the Eucharist or do you just have a bible group meeting and discuss the readings?(don’t get me wrong I don’t want to join)I have my own Bible study group.

    #7179
    Anonymous
    Inactive

    Mr. Weathers,

    I go to a very well known non-denominational church with an excellant
    Pastor and staff – very well Biblically teachings there. We have communion the first Sunday of the month.

    strange how you included a familier Bible Study as I had already commented (8th comment) no response from Dave yet, I ‘m not even sure that he knows this?

    #7181

    [quote:1tnf1ht9]strange how you included a familier Bible Study as I had already commented (8th comment) no response from Dave yet, I ‘m not even sure that he knows this?[/quote:1tnf1ht9]
    Dave on the Bible study blog is weather at this website. Dave = weather

    #7267
    Anonymous
    Inactive

    [color=blue:1843qssy]Taken from the 1914 CC[/color:1843qssy]

    Purgatory (Lat., “purgare”, to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God’s grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions. The faith of the Church concerning purgatory is clearly expressed in the Decree of Union drawn up by the Council of Florence (Mansi, t. XXXI, col. 1031), and in the decree of the Council of Trent which (Sess. XXV) defined: “Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod (Sess. VI, cap. XXX; Sess. XXII cap.ii, iii) that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar; the Holy Synod enjoins on the Bishops that they diligently endeavor to have the sound doctrine of the Fathers in Councils regarding purgatory everywhere taught and preached, held and believed by the faithful” (Denzinger, “Enchiridon”, 983). Further than this the definitions of the Church do not go, but the tradition of the Fathers and the Schoolmen must be consulted to explain the teachings of the councils, and to make clear the belief and the practices of the faithful.

    Temporal Punishment

    That temporal punishment is due to sin, even after the sin itself has been pardoned by God, is clearly the teaching of Scripture. God indeed brought man out of his first disobedience and gave him power to govern all things (Wis. x, 2), but still condemned him “to eat his bread in the sweat of his brow” until he returned unto dust. God forgave the incredulity of Moses and Aaron, but in punishment kept them from the “land of promise” (Num., xx, 12). The Lord took away the sin of David, but the life of the child was forfeited because David had made God’s enemies blaspheme His Holy Name (II Kings, xii, 13, 14). In the New Testament as well as in the Old, almsgiving and fasting, and in general penitential acts are the real fruits of repentance (Matt., iii, 8; Luke, xvii, 3; iii, 3). The whole penitential system of the Church testifies that the voluntary assumption of penitential works has always been part of true repentance and the Council of Trent (Sess. XIV, can. xi) reminds the faithful that God does not always remit the whole punishment due to sin together with the guilt. God requires satisfaction, and will punish sin, and this doctrine involves as its necessary consequence a belief that the sinner failing to do penance in this life may be punished in another world, and so not be cast off eternally from God.

    Venial Sins

    All sins are not equal before God, nor dare anyone assert that the daily faults of human frailty will be punished with the same severity that is meted out to serious violation of God’s law. On the other hand whosoever comes into God’s presence must be perfectly perfectly pure for in the strictest sense His “eyes are too pure, to behold evil” (Hab., i, 13). For unrepented venial faults for the payment of temporal punishment due to sin at time of death, the Church has always taught the doctrine of purgatory.

    So deep was this belief ingrained in our common humanity that it was accepted by the Jews, and in at least a shadowy way by the pagans, long before the coming of Christianity. (“Aeneid,” VI, 735 sq.; Sophocles, “Antigone,” 450 sq.).

    II. ERRORS

    Epiphanius (haer., lxxv, P.G., XLII, col. 513) complains that Acrius (fourth cent.) taught that prayers for the dead were of no avail. In the Middle Ages, the doctrine of purgatory was rejected by the Albigenses, Waldenses, and Hussites. St. Bernard (Serm. lxvi in Cantic., P. L. CLXXXIII, col. 1098) states that the so-called “Apostolici” denied purgatory and the utility of prayers for the departed. Much discussion has arisen over the position the Greeks on the question of purgatory. It would seem that the great difference of opinion not concerning the existence of purgatory but concerning the nature of purgatorial fire; still St. Thomas proves the existence of purgatory in his dissertation against the errors of the Greeks, and the Council of Florence also thought necessary to affirm the belief of the Church on the subject (Bellarmine, “De Purgatorio,” lib. I, cap. i). The modern Orthodox Church denies purgatory, but is rather inconsistent in its way of putting forth its belief.

    At the beginning of the Reformation there was some hesitation especially on Luther’s part (Leipzig Disputation) as to whether the doctrine should be retained, but as the breach widened, the denial of purgatory by the Reformers became universal, and Calvin termed the Catholic position “exitiale commentum quod crucem Christi evacuat . . . quod fidem nostram labefacit et evertit” (Institutiones, lib. III, cap. v, 6). Modern Protestants, while they avoid the name purgatory, frequently teach the doctrine of “the middle state,” and Martensen (“Christian Dogmatics,” Edinburgh, 1890, p. 457) writes: “As no soul leaves this present existence in a fully complete and prepared state, we must suppose that there is an intermediate state, a realm of progressive development, (?) in which souls are prepared for the final judgment” (Farrar, “Mercy and Judgment,” London, 1881, cap. iii).

    III. PROOFS

    The Catholic doctrine of purgatory supposes the fact that some die with smaller faults for which there was no true repentance, and also the fact that the temporal penalty due to sin is it times not wholly paid in this life. The proofs for the Catholic position, both in Scripture and in Tradition, are bound up also with the practice of praying for the dead. For why pray for the dead, if there be no belief in the power of prayer to afford solace to those who as yet are excluded from the sight of God? So true is this position that prayers for the dead and the existence of a place of purgation are mentioned in conjunction in the oldest passages of the Fathers, who allege reasons for succouring departed souls. Those who have opposed the doctrine of purgatory have confessed that prayers for the dead would be an unanswerable argument if the modern doctrine of a “particular judgment” had been received in the early ages. But one has only to read the testimonies hereinafter alleged to feel sure that the Fathers speak, in the same breath, of oblations for the dead and a place of purgation; and one has only to consult the evidence found in the catacombs to feel equally sure that the Christian faith there expressed embraced clearly a belief in judgment immediately after death. Wilpert (“Roma Sotteranea,” I, 441) thus concludes chapt. xxi, “Che tale esaudimento”, etc.,

    Intercession has been made for the soul of the dear one departed and God has heard the prayer, and the soul has passed into a place of light and refreshment.” “Surely,” Wilpert adds, “such intercession would have no place were there question not of the particular, but of the final judgment.
    Some stress too has been laid upon the objection that the ancient Christians had no clear conception of purgatory, and that they thought that the souls departed remained in uncertainity of salvation to the last day; and consequently they prayed that thoese who had gone before might in the final judgment escape even the everlasting torments of hell. The earliest Christian traditions are clear as to the particular judgment, and clearer still concerning a sharp distinction between purgatory and hell. The passages alledged as referring to relief from hell cannot offset the evidence given below (Bellarmine, “De Purgatorio,” lib. II, cap. v). Concerning the famous case of Trajan, which vexed the Doctors of the Middle Ages, see Bellarmine, loc. cit., cap. Viii.

    Old Testament

    The tradition of the Jews is put forth with precision and clearness in II Maccabees. Judas, the commander of the forces of Israel, “making a gathering . . . sent twelve thousand drachmas of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead). And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins” (II Mach., xii, 43-46). At the time of the Maccabees the leaders of the people of God had no hesitation in asserting the efficacy of prayers offered for the dead, in order that those who had departed this life might find pardon for their sins and the hope of eternal resurrection.

    New Testament

    There are several passages in the New Testament that point to a process of purification after death. Thus, Jesus Christ declares (Matthew 12:32): “And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.” According to St. Isidore of Seville (Deord. creatur., c. xiv, n. 6) these words prove that in the next life “some sins wil be forgiven and purged away by a certain purifying fire.” St. Augustine also argues “that some sinners are not forgiven either in this world or in the next would not be truly said unless there were other [sinners] who, though not forgiven in this world, are forgiven in the world to come” (De Civ. Dei, XXI, xxiv). The same interpretation is given by Gregory the Great (Dial., IV, xxxix); St. Bede (commentary on this text); St. Bernard (Sermo lxvi in Cantic., n. 11) and other eminent theological writers.

    A further argument is supplied by St. Paul in I Cor., iii, 11-1,5: “For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay stubble: Every man’s work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man’s work, of what sort it is. If any man’s work abide, which he hath built thereupon, he shall receive a reward. If any man’s work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire.” While this passage presents considerable difficulty, it is regarded by many of the Fathers and theologians as evidence for the existence of an intermediate state in which the dross of lighter transgressions will be burnt away, and the soul thus purified will be saved. This, according to Bellarmine (De Purg., I, 5), is the interpretation commonly given by the Fathers and theologians; and he cites to this eftect:

    St. Ambrose (commentary on the text, and Sermo xx in Ps. cxvii),
    St. Jerome, (Comm. in Amos, c. iv),
    St. Augustine (Comm. in Ps. xxxvii),
    St. Gregory (Dial., IV, xxxix), and
    Origen (Hom. vi in Exod.).
    See also St. Thomas, “Contra Gentes,”, IV, 91. For a discussion of the exegetical problem, see Atzberger, “Die christliche Eschatologie”, p. 275.
    Tradition

    This doctrine that many who have died are still in a place of purification and that prayers avail to help the dead is part of the very earliest Christian tradition. Tertullian “De corona militis” mentions prayers for the dead as an Apostolic ordinance, and in “De Monogamia” (cap. x, P. L., II, col. 912) he advises a widow “to pray for the soul of her husband, begging repose for him and participation in the first resurrection”; he commands her also “to make oblations for him on the anniversary of his demise,” and charges her with infidelity if she neglect to succour his soul. This settled custom of the Church is clear from St. Cyprian, who (P. L. IV, col. 399) forbade the customary prayers for one who had violated the ecclesiastical law. “Our predecessors prudently advised that no brother, departing this life, should nominate any churchman as his executor; and should he do it, that no oblation should be made for him, nor sacrifice offered for his repose.” Long before Cyprian, Clement of Alexandria had puzzled over the question of the state or condition of the man who, reconciled to God on his death-bed, had no time for the fulfilment of penance due his transgression. His answer is: “the believer through discipline divests himself of his passions and passes to the mansion which is better than the former one, passes to the greatest torment, taking with him the characteristic of repentance for the faults he may have committed after baptism. He is tortured then still more, not yet attaining what he sees others have acquired. The greatest torments are assigned to the believer, for God’s righteousness is good, and His goodness righteous, and though these punishments cease in the course of the expiation and purification of each one, “yet” etc. (P. G. IX, col. 332).

    In Origen the doctrine of purgatory is very clear. If a man depart this life with lighter faults, he is condemned to fire which burns away the lighter materials, and prepares the soul for the kingdom of God, where nothing defiled may enter. “For if on the foundation of Christ you have built not only gold and silver and precious stones (I Cor., 3); but also wood and hay and stubble,what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones? Neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works.” (P. G., XIII, col. 445, 448).

    The Apostolic practice of praying for the dead which passed into the liturgy of the Church, is as clear in the fourth century as it is in the twentieth. St. Cyril of Jerusalem (Catechet. Mystog., V, 9, P.G., XXXIII, col. 1116) describing the liturgy, writes: “Then we pray for the Holy Fathers and Bishops that are dead; and in short for all those who have departed this life in our communion; believing that the souls of those for whom prayers are offered receive very great relief, while this holy and tremendous victim lies upon the altar.” St. Gregory of Nyssa (P. G., XLVI, col. 524, 525) states that man’s weaknesses are purged in this life by prayer and wisdom, or are expiated in the next by a cleansing fire. “When he has quitted his body and the difference between virtue and vice is known he cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil.” About the same time the Apostolic Constitution gives us the formularies used in succouring the dead. “Let us pray for our brethren who sleep in Christ, that God who in his love for men has received the soul of the depart one, may forgive him every fault, and in mercy and clemency receive him into the bosom of Abraham, with those who in this life have pleased God” (P. G. I, col. 1144). Nor can we pass over the use of the diptychs where the names of the dead were inscribed; and this remembrance by name in the Sacred Mysteries–(a practice that was from the Apostles) was considered by Chrysostom as the best way of relieving the dead (In I Ad Cor., Hom. xli, n. 4, G., LXI, col. 361, 362).

    The teaching of the Fathers, and the formularies used in the Liturgy of the Church, found expression in the early Christian monuments, particularly those contained in the catacombs. On the tombs of the faithful were inscribed words of hope, words of petition for peace and for rest; and as the anniversaries came round the faithful gathered at the graves of the departed to make intercession for those who had gone before. At the bottom this is nothing else than the faith expressed by the Council of Trent (Sess. XXV, “De Purgatorio”), and to this faith the inscriptions in the catacombs are surely witnesses.

    In the fourth century in the West, Ambrose insists in his commentary on St. Paul (I Cor., iii) on the existence of purgatory, and in his masterly funeral oration (De obitu Theodosii), thus prays for the soul of the departed emperor: “Give, O Lord, rest to Thy servant Theodosius, that rest Thou hast prepared for Thy saints. . . . I loved him, therefore will I follow him to the land of the living; I will not leave him till by my prayers and lamentations he shall be admitted unto the holy mount of the Lord, to which his deserts call him” (P. L., XVI, col. 1397). St. Augustine is clearer even than his master. He describes two conditions of men; “some there are who have departed this life, not so bad as to be deemed unworthy of mercy, nor so good as to be entitled to immediate happiness” etc., and in the resurrection he says there will be some who “have gone through these pains, to which the spirits of the dead are liable” (De Civ. Dei, XXI, 24). Thus at the close of the fourth century not only (1) were prayers for the dead found in all the Liturgies, but the Fathers asserted that such practice was from the Apostles themselves; (2) those who were helped by the prayers of the faithful and by the celebration of the Holy Mysteries were in a place of purgation; (3) from which when purified they “were admitted unto the Holy Mount of the Lord”. So clear is this patristic Tradition that those who do not believe in purgatory have been unable to bring any serious difficulties from the writings of the Fathers. The passages cited to the contrary either do not touch the question at all, or are so lacking in clearness that they cannot offset the perfectly open expression of the doctrine as found in the very Fathers who are quoted as holding contrary opinions (Bellarmine “De Purg.”, lib. I, cap. xiii).

    IV. DURATION AND NATURE

    Duration

    The very reasons assigned for the existence of purgatory make for its passing character. We pray, we offer sacrifice for souls therein detained that “God in mercy may forgive every fault and receive them into the bosom of Abraham” (Const. Apost., P. G., I col. 1144); and Augustine (De Civ. Dei, lib. XXI, cap.xiii and xvi) declares that the punishment of purgatory is temporary and will cease, at least with the Last Judgment. “But temporary punishments are suffered by some in this life only, by others after death, by others both noow and then; but all of them before that last and strictest judgment.”

    Nature of Punishment

    It is clear from the Liturgies and the Fathers above cited that the souls for whose peace sacrifice was offered were shut out for the time being from the sight of God. They were “not so good as to be entitled to eternal happiness”. Still, for them “death is the termination not of nature but of sin” (Ambrose, “De obitu Theodos.”); and this inability to sin makes them secure of final happiness. This is the Catholic position proclaimed by Leo X in the Bull “Exurge Domine” which condemned the errors of Luther.

    Are the souls detained in purgatory conscious that their happiness is but deferred for a time, or may they still be in doubt concerning their ultimate salvation? The ancient Liturgies and the inscriptions of the catacombs speak of a “sleep of peace”, which would be impossible if there was any doubt of ultimate salvation. Some of the Doctors of the Middle Ages thought uncertainity of salvation one of the severe punishments of purgatory. (Bellarmine, “De Purgat.” lib. II, cap. iv); but this opinion finds no general credit among the theologians of the medieval period, nor is it possible in the light of the belief in the particular judgment. St. Bonaventure gives as the reason for this elimination of fear and of uncertainty the intimate conviction that they can no longer sin (lib. IV, dist. xx, p.1, a.1 q. iv): “Est evacuatio timoris propter confirniationem liberi arbitrii, qua deinceps scit se peccare non posse” (Fear is cast out because of the strengthening of the will by which the soul knows it can no longer sin), and St. Thomas (dist. xxi, q. i, a.1) says: “nisi scirent se esse liberandas suffragia non peterent” (unless they knew that they are to be delivered, they would not ask for prayers).

    Merit

    In the Bull “Exurge Domine” Leo X condemns the proposition (n. 38) “Nec probatum est ullis aut rationibus aut scripturis ipsas esse extra statum merendi aut augendae caritatis” (There is no proof from reason or Scripture that they [the souls in purgatory] cannot merit or increase in charity). For them “the night has come in which no man can labour”, and Christian tradition has always considered that only in this life can man work unto the profit of his own soul. The Doctors of the Middle Ages while agreeing that this life is the time for merit and increase of grace, still some with St. Thomas seemed to question whether or not there might be some non-essential reward which the souls in purgatory might merit (IV, dist. xxi, q. i, a. 3). Bellarmine believes that in this matter St. Thomas changed his opinion and refers to a statement of St. Thomas (“De Malo”, q. vii, a. 11). Whatever may be the mind of the Angelic Doctor, theologians agree that no merit is possible in purgatory, and if objection be urged that the souls there merit by their prayers, Bellarmine says that such prayers avail with God because of merit already acquired “Solum impetrant ex meritis praeteritis quomodo nunc sancti orando) pro nobis impetrant licet non merendo” (They avail only in virtue of past merits as those who are now saints intercede for us not by merit but by prayer). (loc. cit. II, cap. iii).

    Purgatorial Fire

    At the Council of Florence, Bessarion argued against the existence of real purgatorial fire, and the Greeks were assured that the Roman Church had never issued any dogmatic decree on tlils subject. In the West the belief in the existence of real fire is common. Augustine in Ps. 37 n. 3, speaks of the pain which purgatorial fire causes as more severe than anything a man can suffer in this life, “gravior erit ignis quam quidquid potest homo pati in hac vita” (P. L., col. 397). Gregory the Great speaks of those who after this life “will expiate their faults by purgatorial flames,” and he adds “‘that the pain be more intolerable than any one can suffer in this life” (Ps. 3 poenit., n. 1). Following in the footsteps of Gregory, St. Thomas teaches (IV, dist. xxi, q. i, a.1) that besides the separation of the soul from the sight of God, there is the other punishment from fire. “Una poena damni, in quantum scilicet retardantur a divina visione; alia sensus secundum quod ab igne punientur”, and St. Bonaventure not only agrees with St. Thomas but adds (IV, dist. xx, p.1, a.1, q. ii) that this punishment by fire is more severe than any punishment which comes to men in this life; “Gravior est omni temporali poena. quam modo sustinet anima carni conjuncta”. How this fire affects the souls of the departed the Doctors do not know, and in such matters it is well to heed the warning of the Council of Trent when it commands the bishops “to exclude from their preaching difficult and subtle questions which tend not to edification’, and from the discussion of which there is no increase either in piety or devotion” (Sess. XXV, “De Purgatorio”).

    V. SUCCOURING THE DEAD

    Scripture and the Fathers command prayers and oblations for the departed, and the Council of Trent (Sess. XXV, “De Purgatorio”) in virtue of this tradition not only asserts the existence of purgatory, but adds “that the souls therein detained are aided by the suffrages of the faithful and principally by the acceptable sacrifice of the altar.” That those on earth are still in communion with the souls in purgatory is the earliest Christian teaching, and that the living aid the dead by their prayers and works of satisfaction is clear from the tradition above alleged. That the Holy Sacrifice was offered for the departed was received Catholic Tradition even in the days of Tertullian and Cyprian, and that the souls of the dead, were aided particularly “while the sacred victim lay upon the altar” is the expression of Cyril of Jerusalem quoted above. Augustine (Serm.. clxii, n. 2) says that the “prayers and alms of the faithful, the Holy Sacrifice of the altar aid the faithful departed and move the Lord to deal with them in mercy and kindness, and,” he adds, “this is the practice of the universal Church handed down by the Fathers.” Whether our works of satisfaction performed on behalf of the dead avail purely out of God’s benevolence and mercy, or whether God obliges himself in justice to accept our vicarious atonement, is not a settled question. Suarez thinks that the acceptance is one of justice, and alleges the common practice of the Church which joins together the living and the dead without any discrimination (De poenit., disp. xlviii, 6, n. 4).

    VI. INDULGENCES

    The Council of Trent (Sess. XXV) defined that indulgences are “most salutary for Christian people” and that their “use is to be retained in the Church”. It is the common teaching of Catholic theologians that

    indulgences may be applied to the souls detained in purgatory; and
    that indulgences are available for them “by way of suffrage” (per modum suffragii).
    (1) Augustine (De Civ. Dei, XX, ix) declares that the souls of the faithful departed are not separated from the Church, which is the kingdom of Christ, and for this reason the prayers and works of the living are helpful to the dead. “If therefore”, argues Bellarmine (De indulgentiis, xiv) “we can offer our prayers and our satisfactions in behalf of those detained in purgatory, because we are members of the great body of Christ, why may not the Vicar of Christ apply to the same souls the superabundant satisfaction of Christ and his saints–of which he is the dispenser?” This is the doctrine of St. Thomas (IV, Sent., dist. xlv, q. ii, a. 3, q. 2) who asserts that indulgences avail principally for the person who performs the work for which the indulgence is given, if they but secondarily may avail even for the dead, if the form in which the indulgence is granted be so worded as to be capable of such interpretation, and he adds “nor is there any reason why the Church may not dispose of its treasure of merits in favour of the dead, as it surely dispenses it in favour of the living”.

    (2) St. Bonaventure (IV, Sent., dist. xx, p. 2, q. v) agrees with St. Thomas, but adds that such “relaxation cannot be after the manner of absolution as in the case of the living but only as suffrage (Haec non tenet modum judicii, sed potius suffragii). This opinion of St. Bonaventure, that the Church through its Supreme Pastor does not absolve juridically the souls in purgatory from the punishment due their sins, is the teaching of the Doctors. They point out (Gratian, 24 q. ii, 2, can.1) that in case of those who have departed this life judgment is reserved to God; they allege the authority of Gelasius (Ep. ad Fausturn; Ep. ad. Episcopos Dardaniae) in support of their contention (Gratian ibid.), and they also insist that the Roman Pontiffs, when they grant indulgences that are applicable to the dead, add the restriction “per modum suffragii et deprecationis”. This phrase is found in the Bull of Sixtus IV “Romani Pontificis provida diligentia”, 27 Nov. 1447.

    The phrase “per modum suffragi et deprecationis” has been variously interpreted by theologians (Bellarmine, “De indulgentiis”, p.137). Bellarmine himself says: “The true opinion is that indulgences avail as suffrage, because they avail not after the fashion of a juridical absolution ‘quia non prosunt per modum juridicae absolutionis’.” But according to the same author the suffrages of the faithful avail at times “per modum meriti congrui” (by way of merit), at times “per modum impetrationis” (by way of supplication) at times “per modum satisfactionis” (by way of satisfaction); but when there is question of applying an indulgence to one in purgatory it is only “per modum suffragii satisfactorii” and for this reason “the pope does not absolve the soul in purgatory from the punishment due his sin, but offers to God from the treasure of the Church whatever may be necessary for the cancelling of this punishment”.

    If the question be further asked whether such satisfaction is accepted by God out of mercy and benevolence, or “ex justitia”, theologians are not in accord–some holding one opinion, others the other. Bellarmine after canvassing both sides (pp. 137, 138) does not dare to set aside “either opinion, but is inclined to think that the former is more reasonable while he pronounces the latter in harmony with piety (“admodum pia”).

    Condition

    That an indulgence may avail for those in purgatory several conditions are required:

    The indulgence must be granted by the pope.
    There must be a sufficient reason for granting, the indulgence, and this reason must be something pertaining to the glory of God and the utility of the Church, not merely the utility accruing to the souls in purgatory.
    The pious work enjoined must be as in the case of indulgences for the living.
    If the state of grace be not among the required works, in all probability the person performing the work may gain the indulgence for the dead, even though he himself be not in friendship with God (Bellarmine, loc. cit., p. 139). Suarez (De Poenit., disp. Iiii, s. 4, n. 5 and 6) puts this categorically when he says: “Status gratiae solum requiritur ad tollendum obicem indulgentiae” (the state of grace is required only to remove some hindrance to the indulgence), and in the case of the holy souls there can be no hindrance. This teaching is bound up with the doctrine of the Communion of Saints, and the monuments of the catacombs represent the saints and martyrs as interceding with God for the dead. The prayers too of the early liturgies speak of Mary and of the saints interceding for those who have passed from this life. Augustine believes that burial in a basilica dedicated to a holy martyr is of value to the dead, for those who recall the memory of him who has suffered will recommend to the martyr’s prayers the soul of him who has departed this life (Bellarmine, lib. II, xv). In the same place Bellarmine accuses Dominicus A Soto of rashness, because he denied this doctrine.

    VII. INVOCATION OF SOULS

    Do the souls in purgatory pray for us? May we call upon them in our needs? There is no decision of the Church on this subject, nor have the theologians pronounced with definiteness concerning the invocation of the souls in purgatory and their intercession for the living. In the ancient liturgies there are no prayers of the Church directed to those who are still in purgatory. On the tombs of the early Christians nothing is more common than a prayer or a supplication asking the departed to intercede with God for surviving friends, but these inscriptions seem always to suppose that the departed one is already with God. St. Thomas (II-II:83:11) denies that the souls in purgatory pray for the living, and states they are not in a position to pray for us, rather we must make intercession for them. Despite the authority of St. Thomas, many renowned theologians hold that the souls in purgatory really pray for us, and that we may invoke their aid. Bellarmine (De Purgatorio, lib. II, xv,) says the reason alleged by St. Thomas is not at all convincing, and holds that in virtue of their greater love of God and their union with Him their prayers may have great intercessory power, for they are really superior to us in love of God, and in intimacy of union with Him. Suarez (De poenit., disp. xlvii, s. 2, n. 9) goes farther and asserts “that the souls in purgatory are holy, are dear to God, love us with a true love and are mindful of our wants; that they know in a general way our necessities and our dangers, and how great is our need of Divine help and divine grace”.

    When there is question of invoking the prayers of those in purgatory, Bellarmine (loc. cit.) says it is superfluous, ordinarily speaking, for they are ignorant of our circumstances and condition. This is at variance with the opinion of Suarez, who admits knowledge at least in a general way, also with the opinions of many modern theologians who point to the practice now common with almost all the faithful of addressing their prayers and petitions for help to those who are still in a place of purgation. Scavini (Theol. Moral., XI, n. l74) sees no reason why the souls detained in purgatory may not pray for us, even as we pray for one another. He asserts that this practice has become common at Rome, and that it has the great name of St. Alphonsus in its favour. St. Alphonsus in his work the “Great Means of Salvation”, chap. I, III, 2, after quoting Sylvius, Gotti, Lessius, and Medina as favourable to his opinion, concludes: “so the souls in purgatory, being beloved by God and confirmed in grace, have absolutely no impediment to prevent them from praying for us. Still the Church does not invoke them or implore their intercession, because ordinarily they have no cognizance of our prayers. But we may piously believe that God makes our prayers known to them”. He alleges also the authority of St. Catharine of Bologna who “whenever she desired any favour had recourse to the souls in purgatory, and was immediately heard”.

    VIII. UTILITY OF PRAYER FOR THE DEPARTED

    It is the traditional faith of Catholics that the souls in purgatory are not separated from the Church, and that the love which is the bond of union between the Church’s members should embrace those who have departed this life in God’s grace. Hence, since our prayers and our sacrifices can help those who are still waiting in purgatory, the saints have not hesistated to warn us that we have a real duty toward those who are still in purgatorial expiation. Holy Church through the Congregation of Indulgences, 18 December 1885, has bestowed a special blessing on the so-called “heroic act” in virtue of which “a member of the Church militant ofters to God for the souls in purgatory all the satisfactory works which he will perform during his lifetime, and also all the suffrages which may accrue to him after his death” (Heroic Act, vol. VII, 292). The practice of devotion to the dead is also consoling to humanity and eminently worthy of a religion which seconds all the purest feelings of the human heart. “Sweet”, says Cardinal Wiseman (lecture XI), “is the consolation of the dying man, who, conscious of imperfection, believes that there are others to make intercession for him, when his own time for merit has expired; soothing to the afflicted survivors the thought that they possess powerful means of relieving their friend. In the first moments of grief, this sentiment will often overpower religious prejudice, cast down the unbeliever on his knees beside the remains of his friend and snatch from him an unconscious prayer for rest; it is an impulse of nature which for the moment, aided by the analogies of revealed truth, seizes at once upon this consoling belief. But it is only a flitting and melancholy light, while the Catholic feeling, cheering though with solemn dimness, resembles the unfailing lamp, which the piety of the ancients is said to have hung before the sepulchres of their dead.”

    #7275
    Anonymous
    Inactive

    With all due respect, Mr. Weathers, if you had two copies, you could really get a big bon-fire going……… outside of that I see no credibility ….
    it’s plain garbage, filled with deception so toss it.

    #7301
    Anonymous
    Inactive

    WASHINGTON (November 1, 2006)‚ÄìThe U.S. Lutheran-Roman Catholic Dialogue in Round XI met Oct. 12-15 in Baltimore for its third session to discuss “The Hope for Eternal Life.” The United States Conference of Catholic Bishops (USCCB) and the Evangelical Lutheran Church in America (ELCA) selected the topic at the end of Round X in 2004 to examine issues related to the Christian’s life beyond death.

    The conversation stems from principles of life-after-death developed in the Joint Declaration on the Doctrine of Justification, which the Lutheran World Federation and the Catholic Church signed Oct. 31, 1999, in Augsburg, Germany. Dialogue members are considering such issues as purgatory, indulgences, and masses and prayers for the dead.

    The Most Rev. Richard J. Sklba, auxiliary bishop of the Roman Catholic Archdiocese of Milwaukee, and the Rev. Lowell G. Almen, ELCA secretary, co-chair this round of the U.S. dialogue. In addition to members of the ELCA and the Roman Catholic Church, the dialogue included two participants from the Lutheran Church-Missouri Synod.

    The Rev. Theodore W. Asta, associate to the bishop, ELCA New England Synod, Worcester, MA, led a session on Lutheran funeral liturgies, including liturgies in the new “Evangelical Lutheran Worship” of the ELCA and Evangelical Lutheran Church in Canada.

    Dr. Susan K. Wood, S.C.L., Department of Theology, Marquette University, Milwaukee, reviewed her earlier paper on Roman Catholic funeral liturgies and presented a paper on “Communal Eschatology and the Communion of Saints.”

    Dr. Christian David Washburn, assistant professor, systematic theology, St. Charles Borromeo Seminary, Wynnewood, PA, presented a paper on “Prayers for the Dead.”

    [color=blue:3bi0kc7f]Lutheran and Roman Catholic members of the dialogue “concurred that prayers for the dead have their basis in Scripture and tradition, and that heaven is not a place of rejoicing individually in the Lord but of our being ‘together’ with him and with one another in joyful communion,” said the Rev. James Massa, executive director, USCCB Secretariat for Ecumenical and Interreligious Affairs.[/color:3bi0kc7f]
    “Though Lutherans acknowledged the place of praying for deceased loved ones publicly and privately, they pressed their Catholic colleagues to explain how their own Church understands the effects of such prayer,” said Father Massa.

    The Rev. Jared Wicks, S.J., John Carroll University, University Heights, Ohio, presented a paper on “Christology in the Creedal Material,” and the Rev. George H. Tavard, A.A., emeritus professor of theology, Brighton, MA, led a session on “Interim States in the Writings of the Mystics.”

    [color=blue:3bi0kc7f]Father Tavard showed how purgatory has been understood by Catholics as both a place of punishment and a state of cleansing, perhaps even momentary, at the time of death. Among the mystics, the latter image has greater prominence inasmuch as final purgation means an encounter with the “fire” of divine love which removes the effects of sin on the human person.[/color:3bi0kc7f]
    Dr. Michael J. Root, professor of systematic theology and dean, Lutheran Theological Southern Seminary, Columbia, SC, presented a paper on the Council of Trent’s dealing with “satisfaction,” and he offered “a Lutheran response.” Dr. Root addressed the deeper theological reasons for prayers and other pious practices done on behalf of the dead.

    Members of the dialogue agreed to present papers at their next meeting, March 15-18, 2007, at Lutheran Theological Southern Seminary. They decided future topics could include prayers for the dead in Eastern Orthodox Christianity, the manner in which piety shapes belief, Christ’s own interim state in his “descent to the dead” and other topics related to the hope for eternal life.
    http://www.usccb.org/comm/archives/2006/06-212.shtml

    #7302
    Anonymous
    Inactive

    [quote:28eyw2f0]With all due respect, Mr. Weathers, if you had two copies, you could really get a big bon-fire going……… outside of that I see no credibility ….
    it’s plain garbage, filled with deception so toss it.[/quote:28eyw2f0]

    [color=red:28eyw2f0]Ron,I know I’m asking a loaded question,but when you were a SO called Catholic was there anything you belived about the faith[/color:28eyw2f0]

    #7303
    Anonymous
    Inactive

    Mr. Weathers, you stated:

    [quote:12ieiq5k]Ron,I know I’m asking a loaded question,but when you were a SO called Catholic was there anything you belived about the faith [/quote:12ieiq5k]

    Why do you doubt? I’ve been 100% honest and open about everything
    AND sincere too. I told you that I was a practicing catholic, an alter boy and even concidered the priesthood at one point. Raised my kids to be Catholic as well. However, even though you don’t believe me, I now am as serious as ever when I tell you how distorted their gospel is. All you have to do is to check what Scriptures tell us, not what they claim it tells you for yourself, or you can get some insight by checking my website out. Don’t be afaid to ask questions.

    #7304
    Anonymous
    Inactive

    What does your Gospel tell us compared to the Catholic one(and why is ares wrong).

    #7306
    Anonymous
    Inactive

    your is wrong because it changes what Jesus did by grace into a works method – sacraments, praying to dead, purgatory, all the many things that you can do wthout the plain truth – its what Jesus did at Calvary
    not all of the righteous rituals and ceremonies such as a priest is supposingly need for, including the false “real presence” idea.

    Bottom line is what you are believing in for souls to be cleaned, what He did or what you can do – that is the difference!

    #7320
    Anonymous
    Inactive

    2 Maccabees 12:39-45: This passage is taken from the Apocrypha which is recognized by the Roman Catholic Church and a few Protestant denominations as an integral part of the official canon of scripture. It talks about living persons praying for the dead. One could reason that there is no need to pray for the deceased if they are in Heaven; they have already received their reward. If the deceased is in Hell, then prayer would again be meaningless because they would be beyond help. One might surmise that there must be an intermediate state or location where a person’s soul could be helped by the prayer of others.
    1 Corinthians 3:15 discusses how each individual’s good and bad works will be judged after death. This is probably the main text used by Catholics to support their belief in Purgatory. The passage refers to fire which will test the quality of each man’s work. If it is burned up…he himself will be saved, but only as one escaping through the flames. This passage could be interpreted as a reference to the purifying fires of Purgatory, which would eventually allow a person to escape. This reference cannot refer to Hell, because one cannot leave that place; it cannot refer to Heaven because there is no pain there; it must refer to some intermediate location. The key word in the original Greek is “zemiothesetai” which is translated as “suffer loss” in many versions of the Bible. But the original word also can refer to punishment; this alternative meaning is suppressed in most translations.
    Revelation 21:27 states that no impure person will enter heaven. “But nothing unclean shall enter it…” Some reason that if a person dies with some minor sins still on their record, then they are obviously not pure; they must go to some place to be refined until they can attain heaven.
    Other passages include: Psalm 141:8; Daniel 12:10; Micah 7:9; Zechariah 9:11; Matthew 5:26; Matthew 12:32 & 36; Luke 12:47-48; Philippians 2:10; Hebrews 12:22b; James 3:1; 1 Peter 3:19; 1 Peter 4:18; 1 Peter 7:37; and Jude 23. 2
    Passages which discuss “penitent mourning or concern for safe passage of the dead” are: Genesis 50:10; Numbers 20:29; Deuteronomy 34:8; 2 Maccabees 12:44-45; 1 Corinthians 15:29; 2 Timothy 1:16-18; 2 Timothy 4:19. These have been used to imply the existence of Purgatory. 2

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