Purgatory Not in Scripture

Let us now turn our attention to the flawed arguments of these theologians who falsely claim certain scripture passages to support their erroneous beliefs. They assert that when the Lord proclaims that the sin against the Holy Spirit will not be forgiven in this world or the next, it implies the forgiveness of some sins in the next world. To this, I must ask: Is it not evident that our Lord is speaking about the accountability for sin in that passage? If that is indeed the case, then it serves no purpose for their purgatory, for they claim that in purgatory, one faces the punishment for sins already forgiven in this mortal life.

However, in order to silence their claims completely, I shall provide a clearer resolution. In His desire to eliminate all hope of pardon for such a detestable sin, our Lord did not merely state that it would never be forgiven. To emphasize the severity of the matter, He employed a division, distinguishing between the judgment experienced by one's conscience in the present life and the final judgment that will be revealed on the day of resurrection. It is as if He conveyed the following message: "Beware of waging deliberate malevolence against God, for such rebellion leads to eternal death. Those who intentionally strive to extinguish the light of the Spirit presented to them will not obtain forgiveness in this life, where sinners are given the opportunity to repent, nor in the last day when God's angels will separate the righteous from the wicked, purifying His kingdom of all stumbling blocks."

Let us now address their attempt to exploit the parable from the Gospel of Matthew: "Come to an agreement with your opponent so that he may not bring you before the judge, and the judge may not hand you over to the officer, and you be thrown into prison. Truly, I say to you, you will never get out until you have paid the last penny" (Matthew 5:25-26). If we accept their interpretation that the judge represents God, the opponent represents the devil, the officer represents an angel, and the prison represents purgatory, then perhaps they may feel victorious. But it is worth noting that in this passage, Christ intended to highlight the numerous perils individuals subject themselves to when they choose to persist in their disputes and legal battles rather than seeking amicable resolution. His aim was to urge us, through this warning, to always seek reconciliation with everyone. Where then, I ask, do they find their purgatory in this parable? In short, let us consider and embrace the passage in its straightforward meaning, and we will find none of the elements they attempt to attribute to it.

Let us now address the argument they present, drawing from the words of St. Paul: "that at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:10). These theologians confidently assert that by "those under the earth," one cannot be referring to those in eternal damnation, but rather the souls in purgatory. It would be a reasonable argument if the apostle's mention of "bowing the knee" referred to the genuine adoration offered by the faithful to God. However, the apostle is simply teaching that Jesus Christ has received supreme lordship over all creation from the Father. Therefore, what is amiss if by "those under the earth" we understand the devils who will indeed appear before the throne of the Lord to acknowledge their Judge with fear and trembling? St. Paul himself clarifies this prophecy in another passage, stating, "For we will all stand before the judgment seat of Christ; for it is written, 'As I live, says the Lord, every knee shall bow to me'" (Romans 14:10-11). Now, they may counter by pointing to a passage in the Book of Revelation: "And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, 'To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!'" (Revelation 5:13). I willingly grant them this point. However, let us consider which creatures are being referred to here. It is evident that even those without souls or understanding are included among them. Therefore, it signifies that all elements of the world, from the highest heavens to the depths of the earth, each in their own place, extol the magnificence of their Creator.

I shall remain silent concerning their references to the history of the Maccabees, as I do not consider that book as part of the canonical Scriptures. However, they believe they have found an impregnable stronghold in the words of St. Paul: "If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire" (1 Corinthians 3:15). They ask, "What fire could St. Paul be referring to if not purgatory, which cleanses our stains so that we may enter the kingdom of God in purity?" In response, I would like to point out that several early church fathers interpreted these words differently. They understood the "fire" mentioned here to represent the trials and tribulations, symbolized by the cross, through which the Lord tests and purifies His people, cleansing them from all impurities. Indeed, this interpretation appears to be much more plausible than the notion of a purgatory.

However, I must respectfully disagree with this opinion, as I believe I have a clearer and more certain understanding. Let us consider the apostle's use of metaphors and parables when he refers to teachings concocted by human minds as "hay, wood, and stubble" (1 Corinthians 3:12). The purpose of this parable becomes evident upon closer examination: just as wood is quickly consumed when exposed to fire, these human teachings prove to be utterly frail and incapable of enduring the test. Now, it is widely recognized that this test is conducted by the Holy Spirit. Therefore, in order to maintain the consistency of the parable, the apostle describes the testing process by the Holy Spirit as "fire" (1 Corinthians 3:13). In the same way that gold and silver are more thoroughly tested when subjected to intense heat, allowing their purity to be discerned, the truth of God is further fortified and confirmed in its authority when subjected to spiritual scrutiny. When wood, hay, and stubble are cast into the fire, they are swiftly consumed and reduced to ashes. Likewise, any human inventions that lack the foundation of God's Word cannot withstand the refining scrutiny of the Spirit and are ultimately annihilated. In summary, if the teachings under discussion are likened to wood, stubble, and hay, which are consumed and vanquished by fire, and if it is only by the Spirit of God that these teachings are destroyed and rendered powerless, then it logically follows that the Spirit is the very fire by which they are tested. This testing is what St. Paul refers to as "the day of the Lord" (1 Corinthians 3:13), employing the scriptural language that signifies the manifestation of the Lord's presence in various forms. Primarily, His countenance shines upon us when His truth illuminates our hearts and minds.

We have already established that the fire, as understood by St. Paul, signifies nothing other than the testing conducted by the Holy Spirit. Now let us delve into the understanding of how those who suffer the loss of their work will be saved through this fire. This inquiry will not pose a great challenge if we carefully consider the individuals being referred to in this context. St. Paul mentions those who, in their earnest desire to edify the church, adhere to the solid foundation of faith, yet introduce various elements that are incongruous with it. In other words, they do not deviate from the essential and fundamental tenets of faith, but rather fall into the trap of incorporating human speculations alongside God's revealed truth. Consequently, it becomes necessary for such individuals to experience the loss of their works. This entails the elimination of their own additions, which have been intermingled with the divine Word, rendering them futile and insignificant. However, in the midst of this process, their very beings will be saved. It is important to note that God does not endorse or approve of their errors or ignorance. Nevertheless, through the gracious working of His Spirit, our Lord will draw them back, rescuing them from their misguided paths. Therefore, it is incumbent upon all those who have contaminated the sacred purity of Scripture with the defilement of purgatory to abandon their efforts, allowing their works to crumble and be cast aside.

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MONERGISM BOOKS

Repentance by John Calvin, Copyright © 2020

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TABLE OF CONTENTS

Introduction

Repentance in General

Repentance More Deeply Understood

Three Views on Repentance

Tears and Fasting

Repentance Preached by Christ and His Apostles

Repentance and Change of Life

Repentance Not Understood by the Scholastics

The Doctrine of Contrition as Taught by the Scholatics

Confession: A So-Called Proof From Scripture

Confession: A Second So-Called Proof From Scripture

Confession: Two New Testament Texts Explored

Confession in Church History

Confession of Sins According to Holy Writ

Roman Catholicism's False Doctrine on the Power of the Keys

Obligatory Confession a Cruel Affliction of Conscience

Auricular Confession a Plague

The Power of the Keys

The Spirit, the Word and the Keys

Trafficking in Indulgences

No Treasury of Merits

The Theologians' Doctrine of Satisfaction Rejected

Mortal and Venial Sins

"Ransom" and "Sacrifice"

Punishment and Atonement

God's Wrath vs. God's Correction

God's Free Pardon is Free

Explanation of Luke 7:36

The Doctrine of Satisfaction in the Early Church

Satisfaction and Purgatory

Purgatory Not in Scripture