The history of purgatory

c. 220–230 · Origen, On First Principles (De Principiis), Rufinus's Latin 2.10.5

You will ask indeed whether, in the case of those who have been entangled in the evils arising from those vices above enumerated, and who, while existing in this life, have been unable to procure any amelioration for themselves, and have in this condition departed from the world, it be sufficient in the way of punishment that they be tortured by the remaining in them of these hurtful affections, i.e., of the anger, or of the fury, or of the madness, or of the sorrow, whose fatal poison was in this life lessened by no healing medicine; or whether, these affections being changed, they will be subjected to the pains of a general punishment. Now I am of opinion that another species of punishment may be understood to exist; because, as we feel that when the limbs of the body are loosened and torn away from their mutual supports, there is produced pain of a most excruciating kind, so, when the soul shall be found to be beyond the order, and connection, and harmony in which it was created by God for the purposes of good and useful action and observation, and not to harmonize with itself in the connection of its rational movements, it must be deemed to bear the chastisement and torture of its own dissension, and to feel the punishments of its own disordered condition. And when this dissolution and rending asunder of soul shall have been tested by the application of fire, a solidification undoubtedly into a firmer structure will take place, and a restoration be effected.

c. 350 · Anonymous (Liturgy of St Mark), The Divine Liturgy of St Mark

O Lord our God, give peace to the souls of our fathers and brethren who have fallen asleep in Jesus, remembering our forefathers of old, our fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops, and the souls of all the holy and just men who have died in the Lord. Especially remember those whose memory we this day celebrate, and our holy father Mark, the apostle and evangelist, who has shown us the way of salvation.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 4.1.4

The idea of a purification by fire after death became familiar to the Greek mind, and was taken up by Plato, and wrought into his philosophy; he taught that no one could become perfectly happy after death, until he had expiated his sins; and that if they were too great for expiation, his sufferings would have no end. That this doctrine passed from the Gentiles to the Jews may be inferred not only from the fact already mentioned that Judas Maccabeus sent money to Jerusalem to pay for sacrifices to be offered for the sins of the dead; but also from the doctrine of the Rabbins, that children, by means of sin offerings, could alleviate the sufferings of their deceased parents. Some of them also taught that all souls, not perfectly holy, must wash themselves in the fire-river of Gehenna; that the just would therein be soon cleansed, but the wicked retained in torment indefinitely. It was in this general form of a purification by fire after death that the doctrine was adopted by some of the fathers. Nothing more than this can be proved from the writings of the first three centuries.

1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 12.156

A still nearer approach to the Roman purgatory was made by Tertullian and Cyprian, who taught that a special satisfaction and penance was required for sins committed after baptism, and that the last farthing must be paid (Matt. 5:20) before the soul can be released from prison and enter into heaven.

1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 12.156

The ante-Nicene idea of the middle state of the pious excludes, or at all events ignores, the idea of penal suffering, which is an essential part of the Catholic conception of purgatory. It represents the condition of the pious as one of comparative happiness, inferior only to the perfect happiness after the resurrection. Whatever and wherever Paradise may be, it belongs to the heavenly world; while purgatory is supposed to be a middle region between heaven and hell, and to border rather on the latter.

1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 8.102

The current prayers for the dead were originally only thanksgiving for the grace of God manifested to them. But they afterwards passed into intercessions, without any warrant in the teaching of the apostles, and in connection with questionable views in regard to the intermediate state. Tertullian, for instance, in his argument against second marriage, says of the Christian widow, she prays for the soul of her departed husband, and brings her annual offering on the day of his departure.

1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 12.156

The majority of Christian believers, being imperfect, enter for an indefinite period into a preparatory state of rest and happiness, usually called Paradise (comp. Luke 23:41) or Abraham’s Bosom (Luke 16:23). There they are gradually purged of remaining infirmities until they are ripe for heaven, into which nothing is admitted but absolute purity.

c. 368–378 · John Chrysostom, Exhortation to Theodore after His Fall (Ad Theodorum lapsum) 1.9

Let us not then make ourselves unworthy of entrance into the bride-chamber: for as long as we are in this world, even if we commit countless sins it is possible to wash them all away by manifesting repentance for our offences: but when once we have departed to the other world, even if we display the most earnest repentance it will be of no avail, not even if we gnash our teeth, beat our breasts, and utter innumerable calls for succour, no one with the tip of his finger will apply a drop to our burning bodies, but we shall only hear those words which the rich man heard in the parable “Between us and you a great gulf has been fixed.”

c. 386–397 · John Chrysostom, Homilies on First Corinthians 41.8

Let us then give them aid and perform commemoration for them. For if the children of Job were purged by the sacrifice of their father, why dost thou doubt that when we too offer for the departed, some consolation arises to them? since God is wont to grant the petitions of those who ask for others. And this Paul signified saying, “that in a manifold Person your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf.” (2 Cor. i. 11.) Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common Expiation of the world is even before us. Therefore with boldness do we then intreat for the whole world, and name their names with those of martyrs, of confessors, of priests. For in truth one body are we all, though some members are more glorious than others; and it is possible from every source to gather pardon for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs. Why therefore dost thou grieve? Why mourn, when it is in thy power to gather so much pardon for the departed?

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 38.2

“O Lord, rebuke me not in Thine indignation; neither chasten me in Thy hot displeasure” (ver. 1). For it will be that some shall be chastened in God’s “hot displeasure,” and rebuked in His “indignation.” And haply not all who are “rebuked” will be “chastened;” yet are there some that are to be saved in the chastening. So it is to be indeed, because it is called “chastening,” but yet it shall be “so as by fire.” But there are to be some who will be “rebuked,” and will not be “corrected.” For he will at all events “rebuke” those to whom He will say, “I was an hungred, and ye gave me no meat.”… “Neither chasten me in Thy hot displeasure;” so that Thou mayest cleanse me in this life, and make me such, that I may after that stand in no need of the cleansing fire, for those “who are to be saved, yet so as by fire.” Why? Why, but because they “build upon the foundation, wood, stubble, and hay.” Now they should build on it, “gold, silver, and precious stones;” and should have nothing to fear from either fire: not only that which is to consume the ungodly for ever, but also that which is to purge those who are to escape through the fire. For it is said, “he himself shall be saved, yet so as by fire.” And because it is said, “he shall be saved,” that fire is thought lightly of. For all that, though we should be “saved by fire,” yet will that fire be more grievous than anything that man can suffer in this life whatsoever.…

413–426 · Augustine of Hippo, City of God 21.24

It is then, I say, the same reason which prevents the Church at any time from praying for the wicked angels, which prevents her from praying hereafter for those men who are to be punished in eternal fire; and this also is the reason why, though she prays even for the wicked so long as they live, she yet does not even in this world pray for the unbelieving and godless who are dead. For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, “They shall not be forgiven, neither in this world, neither in that which is to come.”

c. 421–422 · Augustine of Hippo, On Care to Be Had for the Dead (De cura pro mortuis gerenda) 3

In the books of the Maccabees we read of sacrifice offered for the dead. Howbeit even if it were no where at all read in the Old Scriptures, not small is the authority, which in this usage is clear, of the whole Church, namely, that in the prayers of the priest which are offered to the Lord God at His altar, the Commendation of the dead hath also its place.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 4.91

To that vision, transcending as it does all natural created capacity, the creature cannot be raised before it is entirely purified: hence it is said that nothing defiled can enter into it (Wisd. vii, 25), and that the polluted shall not pass through it (Isai. xxxv, 8). Now the pollution of the soul is by sin, which is an inordinate union with lower things: from which pollution it is purified in this life by Penance and other Sacraments. Now it happens sometimes that this process of purification is not entirely accomplished in this life; and the offender remains still a debtor with a debt of punishment upon him, owing to some negligence, or distraction, or to death overtaking him before his debt is paid. Not for this does he deserve to be entirely shut out from reward: because all this may happen without mortal sin; and it is only mortal sin that occasions the loss of charity, to which the reward of life everlasting is due. Such persons then must be cleansed in the next life, before entering upon their eternal reward. This cleansing is done by penal inflictions, as even in this life it might have been completed by penal works of satisfaction: otherwise the negligent would be better off than the careful, if the penalty that men do not pay here for their sins is not to be undergone by them in the life to come. The souls then of the good, who have upon them in this world something that needs cleansing, are kept back from their reward, while they endure cleansing purgatorial pains. And this is the reason why we posit a purgatory, or place of cleansing.

c. 1275 · Jacobus de Voragine, The Golden Legend, vol. 6 10

The memory of the departing of all christian souls is stablished to be solemnised in the church on this day, to the end that they may have general aid and comfort, whereas they may have none special, like as it is showed in the foresaid revelation. And Peter Damian saith that in Sicily, in the isle of Vulcan, S. Odille heard the voices and the howlings of devils, which complained strongly because that the souls of them that were dead were taken away from their hands by alms and by prayers, and therefore he ordained that the feast and remembrance of them that be departed out of this world should be made and holden in all monasteries the day after the feast of All Hallows, the which thing was approved after of all holy church.

1866 · Philip Schaff, History of the Christian Church, Vol. 3: Nicene and Post-Nicene Christianity, A.D. 311-600 7.96

With this is connected the idea of a repentance and purification in the intermediate state between death and resurrection, which likewise Augustine derives from Matt. xii. 32, and 1 Cor. iii. 15, yet mainly as a mere opinion. From these and similar passages, and under the influence of previous Jewish and heathen ideas and customs, arose, after Gregory the Great, the Roman doctrine of the purgatorial fire for imperfect believers who still need to be purified from the dross of their sins before they are fit for heaven, and the institution of special masses for the dead, in which the perversion of the thankful remembrance of the one eternally availing sacrifice of Christ reaches its height, and the idea of the communion utterly disappears.

1885 · Philip Schaff, History of the Christian Church, Vol. 4: Mediaeval Christianity, A.D. 590-1073 10.99

The Festival of All Souls is a kind of supplement to that of All Saints, and is celebrated on the day following (Nov. 2). Its introduction is traced to Odilo, Abbot of Cluny, in the tenth century. It spread very soon without a special order, and appealed to the sympathies of that age for the sufferings of the souls in purgatory. The worshippers appear in mourning; the mass for the dead is celebrated with the “Dies irae, Dies illa,” and the oft-repeated “Requiem aeternam dona eis, Domine.”

1885 · Philip Schaff, History of the Christian Church, Vol. 4: Mediaeval Christianity, A.D. 590-1073 8.87

This custom seems to have proceeded from the church of England, and soon spread over the continent. It degenerated into a regular traffic, and became a rich source for the increase of ecclesiastical and monastic property. Here is the origin of the indulgences so called, that is the remission of venial sins by the payment of money and on condition of contrition and prayer. The practice was justified by the scholastic theory that the works of supererogation of the saints constitute a treasury of extra-merit and extra-reward which is under the control of the pope. Hence indulgence assumed the special meaning of papal dispensation or remission of sin from the treasury of the overflowing merits of saints, and this power was extended even to the benefit of the dead in purgatory.

1907 · David S. Schaff, History of the Christian Church, Vol. 5: The Middle Ages, A.D. 1049-1294 14.118

The extent to which absolution is efficacious called forth careful discussion and statement. Does it cover guilt as well as punishment and does it extend to the punishments of purgatory? The answer to these questions also was positive and distinct from the time of Alexander of Hales. Peter the Lombard was the last of the prominent Schoolmen to declare that the priest did not give absolution for guilt. The later Schoolmen with one consent oppose him at this point and teach that the priest absolves both from the guilt and the punishments of sin in this world and in purgatory. Thomas Aquinas asserted that, "if the priest cannot remit these temporal punishments,—for the punishments of purgatory are temporal,—then he cannot remit at all and this is contrary to the words of the Gospel to Peter that whatsoever he should loose on earth should be loosed in heaven."

1910 · David S. Schaff, History of the Christian Church, Vol. 6: The Middle Ages, A.D. 1294-1517 9.80

Originally an indulgence was the remission of a part or all of the works of satisfaction demanded by the priest in the sacrament of penance. This is the definition given by Roman Catholic authorities to-day. In the 13th century, it came to be regarded as a remission of the penalty of sin itself, both here and in purgatory. At a later stage, it was regarded, at least in wide circles, as a release from the guilt of sin as well as from its penalty.

1949 · Louis Berkhof, Systematic Theology 6.1.3

In the Middle Ages the doctrine of an intermediate state was retained, and in connection with it the Roman Catholic Church developed the doctrine of purgatory. The prevailing opinion was that hell received at once the souls of the wicked, but that only those of the righteous who were free from every stain of sin, were admitted at once into the blessedness of heaven, to enjoy the visio Dei. The martyrs were usually reckoned among the favored few. Those who were in need of further purification were, according to the prevalent view, detained in purgatory for a shorter or longer period of time, as the degree of remaining sin might require, and were there purged from sin by a purifying fire.

c. 1252–1256 · Thomas Aquinas, Supplement to the Third Part of the Summa Theologica Suppl., q. 18, a. 2, co.

Consequently by virtue of the keys which produce their effect in the sacrament of Penance, the punishment is not entirely remitted, but something is taken off the temporal punishment, the debt of which could remain after the eternal punishment had been remitted. Nor does this apply only to the temporal punishment which the penitent owes at the time of confession, as some hold, (for then confession and sacramental absolution would be mere burdens, which cannot be said of the sacraments of the New Law), but also to the punishment due in Purgatory, so that one who has been absolved and dies before making satisfaction, is less punished in Purgatory, than if he had died before receiving absolution.

1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s6.can

CANON XXX.—If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened [to him]: let him be anathema.

1564 · Pope Pius IV, Profession of the Tridentine Faith (Professio fidei Tridentinae) 8

I firmly hold that there is a purgatory, and that the souls therein detained are helped by the suffrages of the faithful.

1865 · Edward Bouverie Pusey, An Eirenicon, in a Letter to the Author of 'The Christian Year' 87

The Greeks formally rejected the doctrine of material fire, and hold only that there is spiritual pain for some souls. The fact, that, after that rejection, the Roman Church did not, at the Council of Trent, introduce any mention of the fire of Purgatory, has been noticed as an acquiescence in its exclusion from matters of faith. Still it is as much the popular belief as if it had been so decreed; devotional writers keep up that belief as about a thing certainly true; and it might, like the doctrine of the Immaculate Conception, be affirmed as a matter of faith at any future time. Now too, in the face of those express words of God, “I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for this is good and acceptable in the sight of God our Saviour, Who will have all men to be saved and to come unto the knowledge of the truth,” it is taught, that it is more acceptable to God to pray for souls in Purgatory, than for the conversion of sinners, that they fall not into Hell; and to pray exclusively for them, as far as relates to prayers at a priest’s own disposal.

1509 · Desiderius Erasmus, In Praise of Folly praise

And next to these are they that have gotten a foolish but pleasant persuasion that if they can but see a wooden or painted Polypheme Christopher, they shall not die that day; or do but salute a carved Barbara, in the usual set form, that he shall return safe from battle; or make his application to Erasmus on certain days with some small wax candles and proper prayers, that he shall quickly be rich. Nay, they have gotten a Hercules, another Hippolytus, and a St. George, whose horse most religiously set out with trappings and bosses there wants little but they worship; however, they endeavor to make him their friend by some present or other, and to swear by his master’s brazen helmet is an oath for a prince. Or what should I say of them that hug themselves with their counterfeit pardons; that have measured purgatory by an hourglass, and can without the least mistake demonstrate its ages, years, months, days, hours, minutes, and seconds, as it were in a mathematical table?

1531 · Philip Melanchthon, The Apology of the Augsburg Confession Article XII (V): Of Repentance

The third act [of this play] remains, concerning satisfactions. But this contains the most confused discussions. They imagine that eternal punishments are commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions. They add further that satisfactions ought to be works of supererogation, and they make these consist of most foolish observances, such as pilgrimages, rosaries, or similar observances which do not have the command of God. Then, just as they redeem purgatory by means of satisfactions, so a scheme of redeeming satisfactions which was most abundant in revenue [which became quite a profitable, lucrative business and a grand fair] was devised. For they sell [without shame] indulgences which they interpret as remissions of satisfactions. And this revenue [this trafficking, this fair, conducted so shamelessly] is not only from the living, but is much more ample from the dead. Nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the Mass. In a word, the subject of satisfactions is infinite.

1531 · Philip Melanchthon, The Apology of the Augsburg Confession Article VI: Of Confession and Satisfaction

Moreover, the making mention, by the Fathers, of satisfaction, and the framing of canons by the councils, we have said above was a matter of church-discipline instituted on account of the example. Nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment. For if some of them made mention of purgatory, they interpret it not as compensation for eternal punishment [which only Christ makes], not as satisfaction, but as purification of imperfect souls. Just as Augustine says that venial [daily] offenses are consumed i.e., distrust towards God and other similar dispositions are mortified. Now and then the writers transfer the term satisfaction from the rite itself or spectacle, to signify true mortification. Thus Augustine says: True satisfaction is to cut off the causes of sin, i.e., to mortify the flesh, likewise to restrain the flesh, not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin.

1537 · Martin Luther, The Smalcald Articles Article II: Of the Mass

The Papists quote here Augustine and some of the Fathers who are said to have written concerning purgatory, and they think that we do not understand for what purpose and to what end they spoke as they did. St. Augustine does not write that there is a purgatory nor has he a testimony of Scripture to constrain him thereto, but he leaves it in doubt whether there is one, and says that his mother asked to be remembered at the altar or Sacrament. Now, all this is indeed nothing but the devotion of men, and that, too, of individuals, and does not establish an article of faith, which is the prerogative of God alone. Our Papists, however, cite such statements [opinions] of men in order that men should believe in their horrible, blasphemous, and cursed traffic in masses for souls in purgatory [or in sacrifices for the dead and oblations], etc. But they will never prove these things from Augustine. Now, when they have abolished the traffic in masses for purgatory, of which Augustine never dreamt, we will then discuss with them whether the expressions of Augustine without Scripture [being without the warrant of the Word] are to be admitted, and whether the dead should be remembered at the Eucharist. For it will not do to frame articles of faith from the works or words of the holy Fathers; otherwise their kind of fare, of garments, of house, etc., would have to become an article of faith, as was done with relics. [We have, however, another rule, namely] The rule is: The Word of God shall establish articles of faith, and no one else, not even an angel.

1537 · Martin Luther, The Smalcald Articles III. Of Repentance

As to satisfaction, this is by far the most involved [perplexing] part of all. For no man could know how much to render for a single sin, not to say how much for all. Here they have resorted to the device of imposing a small satisfaction, which could indeed be rendered, as five Paternosters, a day's fast, etc.; for the rest [that was lacking] of the [in their] repentance they were directed to purgatory. Here, too, there was nothing but anguish and [extreme] misery. [For] some thought that they would never get out of purgatory, because, according to the old canons seven years' repentance is required for a single mortal sin. Nevertheless, confidence was placed upon our work of satisfaction, and if the satisfaction could have been perfect, confidence would have been placed in it entirely, and neither faith nor Christ would have been of use. But this confidence was impossible. For although any one had done penance in that way for a hundred years, he would still not have known whether he had finished his penance. That meant forever to do penance and never to come to repentance.

1559 · John Calvin, Institutes of the Christian Religion 3.5.10

The only support of this dogma is, that as a custom of praying for the dead prevailed, the duty ought not to be despised. But granting that ancient ecclesiastical writers deemed it a pious thing to assist the dead, the rule which can never deceive is always to be observed—viz. that we must not introduce anything of our own into our prayers, but must keep all our wishes in subordination to the word of God, because it belongs to Him to prescribe what he wishes us to ask. Now, since the whole Law and Gospel do not contain one syllable which countenances the right of praying for the dead, it is a profanation of prayer to go one step farther than God enjoins. But, lest our opponents boast of sharing their error with the ancient Church, I say, that there is a wide difference between the two. The latter made a commemoration of the dead, that they might not seem to have cast off all concern for them; but they, at the same time, acknowledged that they were doubtful as to their state; assuredly they made no such assertion concerning purgatory as implied that they did not hold it to be uncertain. The former insist, that their dream of purgatory shall be received without question as an article of faith. The latter sparingly and in a perfunctory manner only commended their dead to the Lord, in the communion of the holy supper.

1559 · Reformed Churches of France, The French Confession of Faith (Gallic Confession) 24

Finally, we consider purgatory as an illusion proceeding from the same shop, from which have also sprung monastic vows, pilgrimages, the prohibition of marriage, and of eating meat, the ceremonial observance of days, auricular confession, indulgences, and all such things by which they hope to merit forgiveness and salvation. These things we reject, not only for the false idea of merit which is attached to them, but also because they are human inventions imposing a yoke upon the conscience.

1571 · Church of England, The Thirty-Nine Articles of Religion 22

The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

1888 · Philip Schaff, History of the Christian Church, Vol. 7: Modern Christianity, The German Reformation 3.30

The idea of selling and buying by money the remission of punishment and release from purgatory was acceptable to ignorant and superstitious people, but revolting to sound moral feeling. It roused, long before Luther, the indignant protest of earnest minds, such as Wiclif in England, Hus in Bohemia, John von Wesel in Germany, John Wessel in Holland, Thomas Wyttenbach in Switzerland, but without much effect.

1906 · Hugh Latimer, Sermons convocation

But yet they that begot and brought forth that our old ancient purgatory pick-purse; that that was swaged and cooled with a Franciscan’s cowl, put upon a dead man’s back; to the fourth part of his sins; that that was utterly to be spoiled, and of none other but of our most prudent lord Pope, and of him as oft as him listed; that satisfactory, that missal, that scalary: they, I say, that were the wise fathers and genitors of this purgatory, were in my mind the wisest of all their generation, and so far pass the children of light, and also the rest of their company, that they both are but fools, if ye compare them with these. It was a pleasant fiction, and from the beginning so profitable to the feigners of it, that almost, I dare boldly say, there hath been no emperor that hath gotten more by taxes and tallager of them that were alive, than these, the very and right-begotten sons of the world, got by dead men’s tributes and gifts.

1910 · David S. Schaff, History of the Christian Church, Vol. 6: The Middle Ages, A.D. 1294-1517 8.71

In answer to Simon Fish’s work, The Supplication of Beggars, a bitter attack against purgatory, More sent forth the Supplication of Souls or Poor Seely (simple) Souls pewled out of Purgatory. Here souls are represented as crying out not to be left in their penal distress by the forgetfulness of the living.

1865 · Edward Bouverie Pusey, An Eirenicon, in a Letter to the Author of 'The Christian Year' 86

There is then here again, if the Church of Rome were so minded, scope for proposing to us a doctrine which our Church in no way intends to contradict, and which (strangely enough) commends itself even to minds the most alien from Catholic truth. There is no ground for thinking that, in rejecting the popular “Romish doctrine of purgatory,” the Church of England meant to reject all suffering after this life, since the Day of Judgment is, in Holy Scripture, so plainly spoken of as “a great and terrible day.”

1872 · John Wesley, Sermons on Several Occasions 112

See the near resemblance between the ancient and the modern purgatory! Only in the ancient, the heathen purgatory, both fire, water, and air, were employed in expiating sin, and purifying the soul; whereas in the mystic purgatory, fire alone is supposed sufficient both to purge and expiate. Vain hope! No suffering, but that of Christ, has any power to expiate sin; and no fire, but that of love, can purify the soul, either in time or in eternity.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 4.1.4

All the ancient writers, quoted in support of the doctrine of purgatory, held doctrines which no Romanist is now willing to avow. If they discard the authority of the fathers when teaching a Jewish millennium, or sovereign predestination, once the doctrine of the universal Church, they cannot reasonably expect Protestants to bow to that authority when urged in favour of the pagan idea of a purification by fire. (3.) The witnesses cited in support of the doctrine of purgatory come very far short of proving the universal and constant belief of the doctrine in question. And, according to Romanists themselves, no doctrine can plead the support of tradition that cannot stand the crucial test, “quod semper, quod ubique, quod ab omnibus.” (4.) That purgatory is, what Dr. Pusey calls it, “a modern invention,” has been demonstrated by tracing historically its origin, rise, and development in the Church. 1. The first, most obvious, and, for Protestants, the most decisive argument against the doctrine is, that it is not taught in the Bible. This is virtually admitted by its advocates.

1892 · Philip Schaff, History of the Christian Church, Vol. 8: Modern Christianity, The Swiss Reformation 3.29

The old Protestant eschatology is deficient. It rejects the papal dogma of purgatory, and gives nothing better in its place. It confounds Hades with Hell (in the authorized translations of the Bible ), and obliterates the distinction between the middle state before, and the final state after, the resurrection. The Roman purgatory gives relief in regard to the fate of imperfect Christians, but none in regard to the infinitely greater number of unbaptized infants and adults who never hear of Christ in this life.

1949 · Louis Berkhof, Systematic Theology 6.1.3

In the earliest years of the Christian Church there was little thought of an intermediate state. The idea that Jesus would soon return as Judge made the interval seem to be of little consequence. The problem of the intermediate state arose when it became apparent that Jesus would not at once return. The real problem that vexed the early Fathers, was how to reconcile individual judgment and retribution at death with the general judgment and retribution after the resurrection. To ascribe too much importance to the former would seem to rob the other of its significance, and vice versa. There was no unanimity among the early Church Fathers, but the majority of them sought to solve the difficulty by assuming a distinct intermediate state between death and the resurrection. Says Addison: "For many centuries the general conclusion was widely accepted that in a subterranean Hades the righteous enjoy a measure of reward not equal to their future heaven and the wicked suffer a degree of punishment not equal to their future hell. The intermediate state was thus a slightly reduced version of ultimate retribution." This view was held, though with some variations, by such men as Justin Martyr, Irenæus, Tertullian, Novatian, Origen, Gregory of Nyssa, Ambrose, and Augustine. In the Alexandrian School the idea of the intermediate state passed into that of a gradual purification of the soul, and this in course of time paved the way for the Roman Catholic doctrine of purgatory.