Purgatory, Кешірім, Салдары

… or, What the Heck is Purgatory?

Салдары? There Are Always Consequences!

Image of the Last Judgment by Segna di BuonaventurePurgatory is not an alternative to heaven or hell. It is a temporary state through which some souls must pass to receive a final purification before entering heaven (көру Аян кітабы 21:27). As the Second Vatican Council taught, purgatory exists becauseeven when the guilt of sin has been taken away, punishment for it or the consequences of it may remain to be expiated or cleansed” (Indulgentiarum Doctrina 3).

Сияқты, The Catechism of the Catholic Church мемлекеттер, “All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven” (1030, р. 268). “In purgatory,” writes apologist Karl Keating, “all remaining love of self is transformed into love of God” (Catholicism, р. 190).

The Church takes seriously Jesuscommand in Матай 5:48 to “be perfect, as your heavenly Father is perfect,” and holds fast to The Letter to the Hebrews’12:14 that teaches, “Strive for peace with all men, and for the holiness without which no one will see the Lord.”

Сонымен қатар, the Church accepts the biblical truth that spiritual perfection is required for admittance into heaven, for per our above reference to the Book the Revelation (21:27), “nothing unclean shall enter it.”

Ақиқатында, God’s refusal to allow Moses to cross into the Promised Land as punishment for his infidelity is consistent with this belief (көру Заңды қайталау 32:48).

Сол сияқты, one of the more stinging stories in scripture well illustrates this notion forgiveness and consequences. It is the story of Kind David and the prophet Nathan as they discuss David’s misdeed with Bathsheba in the Самуил Екінші кітап, 12:1-14:

2 Samuel 12

12:1 Содан кейін Жаратқан Ие Дәуітке Натан жолдады. Ал оған жеткен соң, ол былай деді: «Екі адам бір қалада болды: бай бір, және басқа да кедей.
12:2 бай адам өте көп малдарын болды.
12:3 Бірақ кедей адам барлық ештеңе болған, Бір кішкентай қой қоспағанда, ол сатып алып, нәрленген еді. Ал оған дейін өсті, бірге оның балалармен, Оның нан бастап жеп, және оның тостағаннан ішіп, және оның қасындағы ұйықтап. Ал ол оған қызы сияқты болды.
12:4 Бірақ белгілі бір саяхатшы бай адам келді кезде, өз малдарын алуға немкетті қарайтын, ол осы саяхатшы үшін той төндіруі мүмкін, сондықтан, Оның келді кім, Ол кедей адамның қойларын алды, және ол оған келді адам үшін тамақ дайындады. «
12:5 Содан кейін Дәуіттің наразылық деп адам қарсы өте қатты ашуланып болды, және Натан пайғамбарға: «Ием тұрады ретінде, Бұл жасады адам қайтыс ұлы.
12:6 Ол қой төрт есе қалпына келтіру тиіс, ол осы сөзді жасады, өйткені, және ол жаны ашып алып кеткен жоқ. «
12:7 Бірақ Натан Дәуітке былай деді:: «Сіз бұл адам. Жаратқан Ие мынаны айтады, Исраилдің Құдайы: «Мен Исраилдің патшасы етіп майланған, мен Саулдың қолынан сізді құтқарылды.
12:8 And I gave the house of your lord to you, and the wives of your lord into your bosom. And I gave the house of Israel and of Judah to you. And as if these things were small, I shall add much greater things to you.
12:9 Сондықтан, why have you despised the word of the Lord, so that you did evil in my sight? You have struck down Uriah the Hittite with the sword. And you have taken his wife as a wife for yourself. And you have put him to death with the sword of the sons of Ammon.
12:10 Осы себеппен, семсер сіздің үйде шыға болмауы тиіс, тіпті шек, Егер сіз мені менсінбей, өйткені, және сіз Ұрияның әйелі хеттік алды, оның өз әйелің болуы мүмкін, сондықтан «.
12:11 Солай, Жаратқан Ие мынаны айтады: «Міне,, Мен өз үйден сізге астам жамандық тұрғызамын. Ал Мен көз алдарыңда әйелдеріңді алып, және мен сіздің көршіміз оларды береді. Ал ол осы күн алдында әйелдеріңе ұйқыға болады.
12:12 Егер сіз құпия сөз сөйледі үшін. Бірақ мен Исраилдің барлық көз алдында осы сөзді жасаймыз, және күн алдында. «
12:13 Сонда Дәуіт Натанның деді, «Мен. Жаратқан Иеге қарсы күнә жасадым» Натан Дәуітке былай деді:: «Ием, сондай-ақ Сіздің күнә алды. Сіз, өлмейді.
12:14 Дегенмен шын мәнінде, Сіз сөгуден жау мырзалар себеп болды, өйткені, өйткені осы сөздің, Сізге дүниеге келген ұлы: ол өледі өледі «.

Forgiveness and Consequences

The story of Bathsheba and David and Nathan tells us a great deal about the nature of sin and the mercy of God. David, who is the Lord’s beloved king and could seemingly do no wrong, committed a horrible sin. God was eager and willing to forgive and restore, but there had to be consequences.

Consequences for sin and the effects of sin are often debated among Christians. We may wonder, what exactly are the effects and consequences if, ақиқатында, all sin was atoned on the cross? Every sin that has ever been committed by humans was atoned by the sacrifice of Christ himself, but that doesn’t mean that the effects of sin are negatedcertainly not in this life. Think of any number of sins (and crimes) like murder, arson and assault. They all have very long-lasting earthly implications. Солай, forgiveness then, does not necessarily mean that the consequences are removed.

Кешірім, yet Punishment

To understand how punishment could remain even after one’s sins have been forgiven, it is necessary to distinguish between eternal мен temporal punishment.

The eternal punishment for sin is hell. One is saved from this punishment by God when hethe sinnerrepents and confesses those sins. Yet even after a person is forgiven, temporal punishment may remain which also must be expiated.

қарау, мысалы, the husband who is unfaithful to his wife. Feeling remorse, he resolves to change his ways and confess what he has done. His wife, in her goodness, forgives him, дегенмен, it may be a long time before she will trust him again. He will need to regain her trust, to heal the wound he has caused in their relationship. When we sin we hurt our relationship with God and others.

These wounds must be healed before one enters into heaven. Әрине, this healing occurs by the grace of God through the merits of Jesus Christ’s death on the Cross. Purgatory, дегенмен, as well as the penances we do on earth, are God’s ways of allowing us to participate in the healing process as we take responsibility for the wrong we have done.

To be clear, Purgatory has nothing to do with the forgiveness of sin because the sins of the souls in purgatory have already been forgiven. Солай, it is false to claim the Church’s teaching on purgatory involves earning God’s forgiveness. Қайтадан, these souls are saved, but their entry into heaven is delayed. As Saint Paul noted in his Қорынттықтарға арналған бірінші хатында, “When we are judged by the Lord, we are chastened so that we may not be condemned along with the world.” “For the Lord disciplines him who he loves, және ол алады әрбір ұлы chastises” (көру Еврейлерге хат 12:5-6 мен 5:8-9).

Carl Adam perhaps gave the most succient description of purgatory as follows;

The poor soul, having failed to make use of the easier and happier penance of this world, must now endure all the bitterness and all the dire penalties which are necessarily attached by the inviolable law of God’s justice to even the least sin, until she has tasted the wretchedness of sin to its dregs and has lost even the smallest attachment to it, until the perfection of the love of Christ. It is a long and painful process, “so as by fire.” Is it real fire? We cannot tell; it’s true nature will certainly always remain hidden from us in this world. But we know this: that no penalty presses so hard upon the “poor souls” as the consciousness that they are by their own fault long debarred from the blessed Vision of God. The more they are disengaged gradually in the whole compass of their being from their narrow selves, and the more freely and completely their hearts are open to God, so much the more is the bitterness of their separation spiritualized and transfigured. It is homesickness for their Father; and the further their purification proceeds, the more painfully are their souls scourged with its rods of fire…

Purification and Cleansing

While every Christian considers himself a sinner, at the same time he believes he will be free of sin (and even the inclination to sin) in Heaven. Сондықтан, a purification process must exist after death, by which the soul prone to sin is transformed into a soul impervious to it.

There are many Scripture passages that allude to a form of expiation of sin after death.

The Notion of Purgatory in the Old Testament

In the Old Testament there is the account of Judas Maccabeus whomade atonement for the dead, that they might be delivered from their sin” (көру Maccabees Екінші кітап 12:46).

The Book of Sirach, 7:33, мемлекеттер, “Give graciously to all the living, and withhold not kindness from the dead.Both the Maccabees Екінші кітап мен Сираха are included among the seven deuterocanonical books, which many non-Catholics reject. Yet even if one does not believe these books to be inspired by God, he should at least consider the historical witness they provide. They affirm the ancient Israelitespractice of praying for the souls of the deceased. This is substantiated by Самуил Екінші кітап 1:12, which tells us David and his menmourned and wept and fasted until evening for (the soldiers of the Lord) because they had fallen by the sword.

In the New Testament

Paul utters a prayer for the dead in his Second Letter to Timothy, saying of his deceased friend Onesiphorus, “May the Lord grant him to find mercy from the Lord that Day” (1:18).

The most explicit Scriptural reference to purgatory also comes from Paul’s Қорынттықтарға арналған бірінші хатында:

3:11 Өйткені ешкім кез келген басқа негізін қалауға қабілетті, төселді, оның осы жерде, Иса Мәсіх болып табылатын.
3:12 But if anyone builds upon this foundation, whether gold, silver, precious stones, wood, hay, or stubble,
3:13 each one’s work shall be made manifest. For the day of the Lord shall declare it, because it will be revealed by fire. And this fire will test each one’s work, as to what kind it is.
3:14 If anyone’s work, which he has built upon it, remains, then he will receive a reward.
3:15 If anyone’s work is burned up, he will suffer its loss, but he himself will still be saved, but only as through fire.

өлең 13 refers to Judgment Day, when our works will be made known. The gold, silver, and precious stones in verse 12 represent meritorious works; the wood, hay, and stubble, imperfect works.

Both cases involve a Christian building upon the foundation of Jesus Christ. In the first case, the work the Christian has carried out in life survives judgment and he goes directly to his heavenly reward, яғни, өлең 14. In the latter case, the Christian’s work does not survive and hesuffer(с) loss,” дегенмен, by God’s mercy, is not himself lost but savedas through fire” жаңа 15.

Жылы Матай 12:32 Jesus seems to imply there is reparation for sin beyond death: “Whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come(курсив). See Pope Saint Gregory the Great, Dialogues 4:40 and Saint Augustine, The City of God 21:24 for related material.

Басқа жерде, Jesus implies that some of the deceased shall undergo varying degrees of temporal punishment (көру Лұқа 12:47-48).

Early Christian References to Purgatory

Inscriptions found at ancient gravesites such as the Epitaph of Abercius Marcellus (ретінде. 190), мысалы, beg the faithful to pray for the deceased.

Awaiting martyrdom in a dungeon in Carthage in the year 203, Vibia Perpetua prayed daily for her deceased brother, Dinocrates, having received a vision of him in a state of suffering.

Shortly before her death, it was revealed to her that he had entered into paradise. “I knew,” she remarked, “that he had been released from punishment” (The Martyrdom of Perpetual and Felicitas 2:4).

Most profoundly, we see the early Christian practice of offering the Eucharistic Sacrifice on behalf of the dead. Тертуллиан (D. ретінде. 240), мысалы, revealed how the devout widow prays for the repose of her husband’s soul, және қалай “each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:4).

Оның жылы Sacramentary, dating to the mid-fourth century, Serapion, the Bishop of Thmuis, beseeched God, “on behalf of all the departed,” қарай “sanctify all who have fallen asleep in the Lord (Apoc. 14:13) and count them all among the ranks of Your saints and given them a place and abode (Джон 14:2) in Your kingdom” (The Sacramentary, Anaphora немесе Prayer of the Eucharistic Sacrifice 13:5).

So Where Does that Leave Us?

Some might ask, “If one must be perfect to enter Heaven, who then can be saved?” When the Apostles posed the same question to Jesus, He responded, “With men this is impossible, but with God all things are possible” (Матай қараңыз 19:25-26).

As Catholics, we would argue that possibility exists through Purgatory.