PURGATORY IN THE BIBLE by Atty. Marwil Llasos

The Souls in Purgatory after their purgation they are led to heaven

Purgatory

Intermediate state: Purgatory. No second chances – the souls there are saved, but through fire (1 Corinthians 3:15)

“There is a purgatory, and the souls there detained are assisted by the suffrages of the faithful, but especially by the most acceptable sacrifice of the altar” (Council of Trent).

This dogmatic definition contains 3 points of faith that all Catholics are required to believe:

1. There is a purgatory

2. After death, souls suffer there for their sins

3. The living can extend assistance to such souls

There is a purgatory

Forgiveness of sin in the next – Matthew 12:32

“Under the earth” – Revelations 5:2-3; Philippians 2:10

After death, souls suffer there for their sins

“You will not come out of it till you pay the last penny” – Matthew 5:26

“Matthean Parallel” (See: Matthew 18:23-35)

“Lazarusian Incident” (See: Luke 16:19-31)

Spirits in prison – 1 Peter 3:18-20; 4:6

The living can extend assistance to such souls

Restrain not grace from the dead – Ecclesiasticus (Sirach) 7:37

See: Ruth 1:8

Offerings/Sacrifice for the dead

2 Maccabees 12:38-36

“And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection” (2 Maccabees 12:43, Douay-Rheims Bible).

Fasting for the for the dead

1 Samuel 31:13;

1 Chronicles 10:12

2 Samuel 1:12

Prayer for the dead

2 Maccabees 12:44-46

“It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins” (2 Maccabees 12:46, Douay-Rheims Bible).

See: Nehemiah 1:4-6, cf. Nehemiah 2:5

Understanding Purgatory:

1. Understanding the doctrine of purgatory demands knowing the nature/attributes of God:

God is Holy (Habakkuk 1:13; Isaiah 6:3; Revelations 4:8; Leviticus 11:44

God is Just (1 John 1:9; Revelations 15:3)

God is Merciful (Psalm 116, Lamentations 3:22, Psalm 103:8)

See: Ruth 2:20

God is Love (1 John 4:8, 16)

2. Understanding the doctrine of purgatory demands a proper understanding of the concept of sin:

Gradation (degrees) of sin

Mortal Sin vs. Venial Sin (1 John 5:16-17, NRSV)

Nuestra Señora de Salvacion, ruega por nosotros! Marwil

Source: PURGATORY IN THE BIBLE by Atty. Marwil Llasos

Onesiphorus (2 Tim 1:16-18; 4:19): Explicit New Testament Example of the Apostle Paul Praying for the Dead (Explanations of Protestant Commentaries)

Philip Schaff (see #9)

2 Timothy 1:16-18 (RSV) May the Lord grant mercy to the household of Onesiph'orus, for he often refreshed me; he was not ashamed of my chains, [17] but when he arrived in Rome he searched for me eagerly and found me -- [18] may the Lord grant him to find mercy from the Lord on that Day -- and you well know all the service he rendered at Ephesus.

2 Timothy 4:19 Greet Prisca and Aq'uila, and the household of Onesiph'orus.

I have written about this issue in the past; notably in my book, The Catholic Verses, pp. 169-174, and in A Biblical Defense of Catholicism, pp. 141-143.


1) Alfred Plummer (1841-1926) (Anglican): The Expositor's Bible (edited by W. Robertson Nicoll), The Pastoral Epistles, London: Hodder & Stoughton, 1891, pp. 324-326:

Certainly the balance of probability is decidedly in favour of the view that Onesiphorus was already dead when St. Paul wrote these words. . . . he here speaks of "the house of Onesiphorus" in connexion with the present, and of Onesiphorus himself only in connexion with the past. . . . it is not easy to explain this reference in two places to the household of Onesiphorus, if he himself was still alive. In all the other cases the individual and not the household is mentioned. . . . There is also the character of the Apostle's prayer. Why does he confine his desires respecting the requital of Onesiphorus' kindness to the day of judgment? . . . This again is thoroughly intelligible, if Onesiphorus is already dead.

. . . there seems to be equal absence of serious reason for doubting that the words in question constitute a prayer. . . .

Having thus concluded that, according to the more probable and reasonable view, the passage before us contains a prayer offered up by the Apostle on behalf of one who is dead, we seem to have obtained his sanction, and therefore the sanction of Scripture, for using similar prayers ourselves. . . .

This passage may be quoted as reasonable evidence that the death of a person does not extinguish our right or our duty to pray for him: but it ought not be quoted as authority for such prayers on behalf of the dead as are very different in kind from the one of which we have an example here. Many other kinds of intercession for the dead may be reasonable and allowable; but this passage proves no more than that some kinds of intercession for the dead are allowable; viz., those in which we pray that God will have mercy at the day of judgment on those who have done good to us and others, during their life upon earth.

2) James Maurice Wilson (1836-1931) (Anglican): Truths New and Old, Westminster: Archibald Constable & Co., 1900, p. 141:

We have, therefore, the sanction of St. Paul for remembering inn our prayers, and interceding for, those who have now passed into the other world . . .

3) Sydney Charles Gayford (Anglican): The Future State, New York: Edwin S. Gorham, second edition, 1905, pp. 56-57:

. . . the most satisfactory explanation is that Onesiphorus was dead. . . .

And so we may hold with some confidence that we have in this passage the authority of an Apostle in praying for the welfare of the departed.

4) John Henry Bernard (1860-1927) (Anglican), The Pastoral Epistles, Cambridge University Press, 1899, p. 114:

On the whole then it seems probable that Onesiphorus was dead when St. Paul prayed on his behalf . . .

5) Donald Guthrie (1915-1992) (Anglican): The Tyndale New Testament Commentaries, The Pastoral Epistles: An Introduction and Commentary, Grand Rapids, Michigan, Eerdmans Pub. Co., 2nd edition, 1990, p. 148:

Since it is assumed by many scholars that Onesiphorus was by now dead, the question has been raised whether this sanctions prayer for the dead. Roman catholic theologians claim that it does. Spicq, for instance, sees here an example of prayer for the dead unique in the New Testament. Some Protestants agree with this judgment and cite the Jewish precedent of 2 Macc 12:43-45 . . .

6) William Barclay (1907-1978) (Presbyterian / Church of Scotland), The Letters to Timothy, Titus, and Philemon, Louisville: Westminster John Knox Press, 3rd edition, 2003, p. 175:

. . . there are many who feel that the implication is that Onesiphorus is dead. It is for his family that Paul first prays. Now, if he was dead, this passage shows us Paul praying for the dead, for it shows him praying that Onesiphorus may find mercy on the last day.

7) J. N. D. Kelly (1909-1997) (Anglican): A Commentary on the Pastoral Epistles, London: A&C Black, 1963, p. 171:

On the assumption, which must be correct, that Onesiphorus was dead when the words were written, we have here an example, unique in the N.T., of Christian prayer for the departed. . . . the commendation of the dead man to the divine mercy. There is nothing surprising in Paul's use of such a prayer, for intercession for the dead had been sanctioned in Pharisaic circles at any rate since the date of 2 Macc 12:43-45 (middle of first century B.C.?). Inscriptions in the Roman catacombs and elsewhere prove that the practice established itself among Christians from very early times.

8) John E. Sanders (evangelical / open theist): No Other Name, Grand Rapids, Michigan: Eerdmans, 1992, pp. 182-183:

Some scholars contend that 2 Timothy 1:16-18 contains a reference to praying for the dead; they contend that the person for whom Paul prays, Onesiphorus was dead.

Footnote 11: Among those commentators who understand Paul to be praying for the dead here are the following: W. Robertson Nicoll, The Expositor's Greek Testament, Vol. 4 (Grand Rapids: William B. Eerdmans, 1951), p. 159; Henry Alford, The Greek Testament, Vol. 3 (Chicago: Moody Pres, 1958), p. 376 . . . J. E. Huther, Critical and Exegetical Handbook to Timothy and Titus (Edinburgh: T. & T. Clark, 1871), p. 263.

9) Philip Schaff (1819-1893) (Reformed Protestant), The International Illustrated Commentary on the New Testament, New York: Charles Scribner's Sons, 1889, Vol. IV, The Catholic Epistles and Revelation, p. 587:

On the assumption already mentioned as probable, this would, of course, be a prayer for the dead. The reference ot the great day of judgment falls in with this hypothesis. . . . From the controversial point of view, this may appear to favour the doctrine and practice of the Church of Rome . . .

10) Charles John Ellicott (1816-1905) (Anglican): A New Testament Commentary for English Readers, London: Cassell & Co., Vol. III, 1884, p. 223:

There is but little doubt that when St. Paul wrote this Epistle Onesiphorus' death must have recently taken place . . .

The Apostle can never repay now . . . the kindness his dead friend showed him in his hour of need; so he prays that the Judge of quick and dead may remember it in the awful day of judgment. . . .

This passage is famous from its being generally quoted among the very rare statements of the New Testament which seem to bear upon the question of the Romish doctrine of praying for the dead. . . . we here in common with Roman Catholic interpreters and the majority of the later expositors of the Reformed Church, assume that Onesiphorus was dead when St. Paul wrote to Timothy, and that the words used had reference to St. Paul's dead friend . . .

Posted by Dave Armstrong at 1:34 PM

Source:Onesiphorus (2 Tim 1:16-18; 4:19): Explicit New Testament Example of the Apostle Paul Praying for the Dead (Explanations of Protestant Commentaries)

Purgatory: Rebuttal on Gerry Soliman's Blog

Gerry Soliman

There is no problem there. Nothing unclean will enter Heaven. Those who die as unbelievers will go to hell. But if you die as a believer, you're Heaven bound. No problem there. [Soliman]

Revelation 21:27New International Version (NIV)

²⁷ Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life.

If we follow Soliman's argument, we can conclude that those people who died (unbelievers of Jesus) are all in hell.

Mahatma Gandhi for example was unbeliever of Jesus... Soliman means that Gandhi is already in hell.

I posted a question on the comment box few weeks ago. But he never approved it or showed it on his blog.

The question was:

How about people who died (unbelievers of Jesus) who lived a VIRTUOUS life? Are they in hell?

Unfortunately, he never leave a reply.

Let us analyze the verse:

St. John said:

Nothing impure will ever enter it...


NOBODY CAN ENTER HEAVEN if he is "DEFILED."


but on the next premise John said:

"nor will anyone who does what is shameful or deceitful"

It is very clear as daylight that no one can enter heaven if he does what is shameful or deceit

If we apply this to the unbelievers of Christ who lived a VIRTUOUS Life or who Lived their Life like a TRUE Christian... then Mahatma Gandhi is in hell. If we follow what Soliman had said...

But St. John told us that no one can enter heaven if he "does what is shameful or deceitful," Rev.21:27

Was Gandhi lived his life deceiving people? or does he lived a shameful life?


Okay, granting for a moment that I am an Arminian I have no problem that can salvation be lost. If I die separated from Christ, I go to hell. So what's the relevance of this to Purgatory? Nothing. [Soliman]

Soliman believed that salvation can be lost... (because of sin, I presume).. but he forgot that there are sins that less shall we say and there are grave sins. The Catholic Church calls these kinds of sins venial and mortal.

The Bible explicitly supports these kinds of sins:

1 John 5:16-17New International Version (NIV)

¹⁶ If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that you should pray about that. ¹⁷ All wrongdoing is sin, and there is sin that does not lead to death.

That is why Catholics believed in the concept of purgatory its because there are sins that are pardonable by God through prayers... and there are sins that leads to death (unpardonable sins).

For example:
If your brethren died in an accident, he is not prepared for this death. He wasn't able to repent. But he never committed a mortal sin...

Is he already in hell? Nope. Why?

We have to remember that Nothing unclean can enter heaven. Though how small the sin he committed still his is unclean. So he needs to be purified and the Church calls this state PURGATORY...

Jesus taught us that we must strive to be perfect like our Heavenly Father is perfect...Mat.5:48

Imperfections are not allowed in heaven...

We feel unworthy in facing God if we have sin just like what Isaiah felt when he saw a vision of God..

Isaiah 6:1-7 New International Version (NIV)

¹ In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. ² Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. ³ And they were calling to one another:

“Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory.”

⁴ At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.

⁵ “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”

⁶ Then one of the seraphim flew to me with a live coal in his hand, which he had taken with tongs from the altar. ⁷ With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”

Isaiah was cleansed through the live coal. His guilt was taken away and his sins was forgiven. Isaiah experienced a purgation (or cleansing; purification).

If someone died in a state of venial sins he must undergone purification so that he may be worthy to live with God in heaven.

The Israelites believed in praying for the dead...Most of the questions might arise from protestants will ask where in the Old Testament that Israelites pray for their dead? or Did Moses prescribed the praying for the dead?

Let us read an article from the internet:

Death and Mourning: upon the death of a Jew, the body is ritually washed and placed in a coffin for burial, generally the day after death. Loved ones observe a seven-day period of mourning called Shiva at which time religious services are held in the home of the bereaved. The anniversary of the death of a parent (Yahrzeit) is observed by lighting a candle and saying a prayer (Kaddish) in memory.

(source: Who are the Jews?)

And I think that nowhere in the Bible that Moses condemned this practice. The same in the New Testament Jesus never mention that praying for the dead is not allowed.

But I remembered a passage in the Bible that Jesus prayed for the dead

John 11:38-44 English Standard Version (ESV)

³⁸ Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. ³⁹ Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” ⁴⁰ Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” ⁴¹ So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. ⁴² I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” ⁴³ When he had said these things, he cried out with a loud voice, “Lazarus, come out.” ⁴⁴ The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

Protestants don't agree with the canonicity of the book of Maccabees. [Soliman]

Of course, you will not accept the canonicity of the book of Maccabees its simply because it opposes your stand... ehehehehe!

In fact, it can be used as a reference for our doctrine... eheheheh!.. Why? because it is a Historical Book..

But many protestant scholars admit the canonicity of the books in the bible that is being dropped by Luther...They accepted the septuagint where the book of Maccabees is found..But we will not take up this topic for the sake of Purgatory...


The Jews whom Judas Maccabeus is praying for is guilty of idolatry. [Soliman]

Then, you admitted that Judas Maccabeus is praying for the dead... ehehehehe! And it was their tradition to pray for their dead in order to be cleansed from their sinfulness and God will forgive those people who committed idolatry...



Purgatory - where God's mercy and justice meet.




P.S.
Red texts signifies Mr.Soliman's arguments...
"Gerry Soliman"

PURGATORY: An Answer from Gerry Soliman's Blog

Paul and Onesiphorus

Here is a very short article in a Catholic website about Onesiphorus. He is a believer in Christ who help the apostle Paul in the ministry. His feast day is September 6 year 81. It's understood that he died in the year 81 AD (also stated in Wikipedia).[Soliman]

He give an unreliable reference just to justify his lies...but one of his lolos are admitting that Paul was alive when he greeted the household of Onesiphorus...

let us read what his lolo said:

J. N. D. Kelly (1909-1997) (Anglican):A Commentary on the Pastoral Epistles, London: A&C Black, 1963, p. 171:
On the assumption, which must be correct, that Onesiphorus was dead when the words were written

Kuya Gerry's conclusion was...

But from what we just read earlier, Paul died in year 64 (or 67) AD while Onesiphorus died in year 81 AD. So common sense will tell us that Paul died first before Onesiphorus. Therefore, Paul was praying for a man who was still very much alive. [Soliman]

Paul greeted the household of Onesiphorus the question might arise:

How could a dead person write his greetings??

Let us read the Bible:

2 Timothy 1:16-18 (NIV)

¹⁶ May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. ¹⁷ On the contrary, when he was in Rome, he searched hard for me until he found me. ¹⁸ May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.

Another question will arise:

If Paul died EARLIER than Onesiphorus. How did you know that Paul was praying for Onesiphorus?? Because it is written..right?

Then Paul foresaw the future that he would die earlier than Onesiphorus that's why he wrote this greeting more earlier??