The Reformation and Purgatory

“Even three hundred years after the birth of Christ, it was permitted to debate whether there was any fire in purgatory; some interpreted fire to mean charity. But it is heretical to rebel insolently against a doctrine that is clear and proclaimed by public authority.”

“The purification of sin in complete bliss does not exist, for all are pure, and thus those souls do not need purification, as there is no defect there. In hell, however, there is the ‘adherence of guilt,’ but the stain of final impenitence will be in hell, where final impenitence, which is the sin against the Holy Spirit, will not be forgiven eternally. But there must be a third place between beatitude and damnation, namely purgatory, where a stain can be expiated or erased. It is called ‘purgatory’ not because it is cleansed in bronze or lead, but because that expiation must proceed from the head, Christ, i.e., by the merit of Jesus Christ. The Apostle hints at this in 1 Corinthians 3: ‘Each one will receive his reward according to his labor,’ etc., whether he deserved or earned it here.”

I say nothing about the fire and place of purgatory, not because I deny them, but because that discussion is another one which I do not undertake to bring up at this time. . . . I am positive that there is a purgatory, . . .

[T]he meaning and force of the term “purgatory” imply a cleansing which can only be understood as pertaining to the remains of the old nature and sin, because of which those persons are unclean who in their affection for earthly things have hindered the purity of faith.

[P]urgatory also increases that good which is love for God, indeed, increases that most of all. . . . Since the greatest weakness exists in purgatory, therefore purgatory perfects love most of all.

We ourselves, because we believe that no man goes to purgatory unless he belongs to the number of those who must be saved, are certain about the salvation of those in purgatory just as we are certain about the salvation of the elect.

[T]his faith, I say, is truly able to do all things in heaven, earth, hell and purgatory, . . .

I have never yet denied that there is a purgatory, and I still hold that there is, as I have many times written and confessed, though I have no way of proving it incontrovertibly, either by Scripture or reason. I find in the Scriptures, indeed, that Christ, Abraham, Jacob, Moses, Job, David, Hezekiah and some others tasted hell in this life. This I think to be purgatory, and it is not incredible that some of the dead suffer in like manner. Tauler has much to say about it, and, in a word, I have decided for myself that there is a purgatory, but cannot force any others to the same decision. . . . It is enough for us to know that they [sols in purgatory] are in great and intolerable pain, and crave our help.

On purgatory, I have this opinion: I do not think . . . that it is a certain place, . . . I think purgatory is that punishment which they call a foretaste of hell and under which . . . Moses, Abraham, David, Jacob, Job, Hezekiah, and many others suffered. . . . it is purgatory for me regardless of whether this punishment takes place emotionally or physically, since we attribute such punishment to purgatory.

I am of the opinion that purgatory is not so general as they say, but that only a few souls will enter it.

Not that I, at this late day . . ., deny the existence of purgatory; but it is dangerous to preach it, whatever of truth there may be in the doctrine, because the Word of God, the Scriptures, make no mention of a purgatory.

Nor have we anything in Scripture concerning purgatory. . . . Therefore, I maintain it is not necessary to believe in it; although all things are possible to God, and he could very well allow souls to be tormented after their departure from the body.