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Mother?of?God Purgatory
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The Early Church Fathers on Purgatory.


  • Early Church Fathers
  • From the Scriptures



  1. St. Augustine of Hippo, (A.D. 354-428)
    St. Nilus the Elder, (c. A.D. 385 - c. 430)
    Theodoret of Cyrus or Cyrrhus, (A.D. 393-458)
    St. Peter Chrysologus, (A.D. 406 - 450)
St. Augustine of Hippo, (A.D. 354-428), North African; born in Tagaste in A.D. 354, baptized in Milan in A.D. 387, ordained a priest in A.D. 391 and appointed bishop of Hippo in A.D. 395, Augustine is one of our greatest theologians. His numerous works display genius of the highest order, and have ever had great weight in the Christian churches. He is also a Doctor of the Church.

"It is not to be doubted that the dead are aided by the prayers of holy Church, and by the salutary sacrifice, and by the alms, which are offered for their spirits ; that the Lord may deal with them more mercifully than their sins have deserved. For this, which has been handed down by the Fathers, the universal Church observes,"

T. v. Serm. clxxii. n. 2 col. 1196
The Faith of Catholics, Volume 1, page 431

"Lay," she says (his dying mother, St. Monica), "this body anywhere; let not the care of it any way disturb you: this only I request of you, that you would remember me at the altar of the Lord, wherever you be." And when she had delivered this sentiment, in what words she could, she was silent, and was exercised by the increasing disorder."

T. i. L. ix. Confess, n. 27, col. 285.
The Faith of Catholics, Volume 3, Page 185

"And behold the corpse was carried away; we went and returned without tears. For neither in those prayers which we poured forth unto Thee, when the sacrifice of our price was offered for her, the corpse being placed by the grave's side before being deposited therein, as the custom there is, not even in those prayers did I weep."

Ib. n. 32, col. 287.
The Faith of Catholics, Volume 3, Page 185

"But I, my heart being now healed of that wound, in which a carnal feeling might have been blamed, pour forth to thee, our God, for that thy servant a far different kind of tears, flowing from a spirit shaken by the consideration of the dangers of every soul which dieth in Adam. Although she, having been vivified in Christ, even when not as yet released from the flesh, so lived as that Thy name is praised in her faith and manners, yet dare I not say, that, from the time that Thou regeneratedst her by baptism, no word has issued from her mouth against Thy precept. And it was said by the truth, Thy Son, "Whosoever shall say to his brother, thou fool, shall be guilty of Hell fire." And woe even to the praiseworthy life of men, if laying aside mercy, Thou examine it. ... I therefore, O my praise and my life, God of my heart, having laid aside for awhile her good actions, for which I give thanks to Thee with joy, do now beseech Thee for the sins of my mother; hear me through the medicine of our wounds, who hung upon the wood, and who sitting "at Thy right hand maketh intercession to Thee for us." (Romans 8) I know that she dealt mercifully, and from her heart "forgave her debtors their debts." Do also forgive her of her debts if she contracted any during so many years after the water of salvation.

Forgive, O Lord, forgive, I beseech Thee; "enter not into judgment with her." (Psalms 142) Let "mercy exalt herself above judgment." (James 2). . . And, I believe, Thou hast already done what I beg Thee, but "the free-offerings of my mouth accept, O Lord," (Psalms 118) For she (St. Monica), the day of her dissolution being at hand, bestowed not a thought.

[He continues:]

Let none sever her from Thy protection. Let neither the lion nor the dragon interpose himself by force or fraud; for neither will she answer that she owes nothing, lest she be convicted and obtained by the crafty accuser: but she will answer that her debts are forgwen by Him, to whom none may repay that which He, who owed nothing, paid for us. May she then be in peace with the husband, before whom to none, and after whom to none was she married. . . . And inspire, my Lord, my God, inspire Thy servants my brethren, Thy sons my masters, whom with voice, and heart, and pen I serve, that as many as shall read these words may remember at Thy altar, Monica, Thy servant, with Patricius, her sometime husband, by whose flesh Thou didst introduce me into this life, how, I know not. May they with pious affection remember my parents in this transitory light, and my brethren under Thee our Father in our Catholic Mother, and my fellow-citizens in the eternal Jerusalem, . that so, what she made her last request to me, may be granted to her more abundantly through my Confessions than through my prayers, in the prayers of many."

Ibid. L. c. n. 34-7, col. 288-90.
The Faith of Catholics, Volume 3, Page 186-187

"Rebuke me not, O Lord, in Thy indignation." May I not be amongst those to whom Thou wilt say, "Go into everlasting fire, which was prepared for the devil and his angels. Nor chastise me in Thy wrath;" that Thou mayest purify me, and make me such, that I may no longer need that amending fire, which is for those "who shall be saved yet so as by fire?" Wherefore; but because they here build upon the foundation, wood, hay, stubble? but had they built gold, silver, precious stones, they would be safe even from both fires; not only from that eternal fire which will torment the impious forever, but also from that which will chasten (amend) those who shall be saved by fire. For it is said, "But he himself shall be saved, yet so as by fire." And because it is said, "He shall be saved," that fire is despised. Yet, assuredly, though "saved by fire," still will that fire be more grievous than anything that man can suffer in this life."

T. iv. in Ps. xxxvii. n. 3, col. 418- 19.
The Faith of Catholics, Volume 3, Page 187-188

"Your first proposition is: "Whether they, who are sinners after baptism, go forth at length from Hell. For, you say, "the opinion of a few on this matter is different", they answering, "that as the rewards of the just, so the torments of the wicked, have no end." For they would fain maintain that the punishment is perpetual, as is the reward. Against whom on the other hand is pleaded that evangelical sentence which says, thou shalt not go thence until thou repay the last farthing. (Matthew 5:26) It follows, therefore, that this having been repaid, he may go thence. We believe this also by the decision of the Apostle, who says, "But he himself shall be saved, yet so as by fire. (1 Corinthians 3) But since we read elsewhere, you say, "and he knew her not until she brought forth (Matthew 1:25), which (until) we cannot interpret in this way, we wish to be made certain in this matter." Thus far is your proposition. To which I answer out of my Book entitled, "On Faith and Works", wherein I have spoken on this subject as follows: James, I say, is so vehemently hostile to those who think that faith without works is of avail to salvation, as to compare them to demons, saying, "You believe there is one God and you believe well; the devils also believe and tremble." (James 2:19) He also says that "Faith without works is dead". How much, then, are they deceived, who, from a dead faith, promise themselves everlasting life? Wherefore we must diligently attend how that sentence of the Apostle— a sentence difficult to be understood— is to be taken, where he says, "Other foundation no man can lay but that which is laid", etc. (1 Corinthians 3:11-15): which some persons think is to be understood in such wise, that they who, to the faith which is in Christ, add good works, are to be thought to build on this foundation, gold, silver, precious stones but they, wood, hay, stubble, who, whereas they have the same faith, do evil works. Whence they fancy that these persons, by certain pains of fire, can be purged so as to partake of salvation by the merit of that foundation."

[He admits that this opinion is "held by Catholics, who seem to be deceived by a certain human compassion" (n. 10, col. 218), but he refutes it from the custom of the Church in refusing baptism to habitual and unrepenting sinners (n. 4, col. 212), and from numerous passages of Scripture as 1 Corinthians 13:2; 1 Corinthians 6:9-10; Galatians 5:19-21; 1 Peter 3:21, etc.; which texts being plain, and clearly opposed to this opinion, are to guide our interpretation of that difficult passage of St. Paul (n. 5, col. 214). He then proceeds to a careful examination of that text: the foundation is Christ, the faith, that is, which worketh by charity; he builds thereon gold, silver, and precious stones, who observes not merely the commandments, but keeps what we call the evangelical councils, whereas he builds wood, hay, and stubble, who observes the former, but not the latter (col. 215-16, 218-19), whilst he who observes not even the commandments, loses the foundation, as interpreted above, faith, that is, that worketh by charity. He who observes both the commandments and the councils could suffer no loss from the burning fire; though understanding, as we may, he says, the fire of trials, endured here, both the perfect and imperfect pass through it, and are tried by it. But besides this fire of tribulation endured here, the passage may also refer to a fire endured in another world.]

"For that some such thing takes place even after this life is not incredible; and whether this be the case may be inquired: and it may either be found, or be hidden from us, that some faithful persons are saved by a certain purgatorial fire, sooner or later, in proportion as they have more or less loved perishable goods; not, however, such of whom it is said, "Thou shall not possess the kingdom of God, unless those same crimes be forgiven them as suitably penitent."

[He gives a similar answer to the text, He shall not go out thence, until he repay the last farthing.]

Your second question is, whether "the oblation which is made for those who are at rest confers any benefit on their souls." ... I have said something on this matter in the book which I lately wrote to Paulinus, bishop of Nola, on occasion of his consulting me, whether burial in places dedicated to martyrs is of any benefit to the spirits of the dead. From that book is the following, which I insert in this letter to you:— I have been long, I say, a debtor to your holiness, my fellow-bishop, venerable Paulinus, in a reply, from the time that you wrote to me, ... inquiring if it is of profit, to a person after death, that his body is buried in the place dedicated to the memory of some saint.. . . You say, that it seems to you that these impulses of religious and faithful minds, whose care extends to these things for their own, are not useless. You add also, that it cannot be a vain thing, that the universal Church has had the custom to pray for the dead so that thence this also may be conjectured, that it is of benefit to a man after death, if, by the faith of his friends, such a place be provided for the burial of his body, whereby the assistance of the saints seems to be in this way also sought for. But while these things are as stated, in what way what is said by the Apostle is not contrary to this opinion: "For we shall all stand before the judgment seat of Christ, that every one may receive according to those things which He has done in the body, whether they be good or evil (2 Corinthians 5), you signify that you do not quite see. But this question is thus solved, that by a certain kind of life, it is gained, whilst living in this body, that these things be of some aid to the dead; and through this, "according to those things which they have done in the body," they are aided by those things which may be religiously done for them after (their departure from) the body. For some there are whom these things aid not at all; whether they be done on behalf of those whose deserts are so evil, that they are not worthy even to be aided by such things, or on behalf of those, whose deserts are so excellent, that they need not such helps. By the kind of life, therefore, which each one led in the body, it is effected that whatsoever things may be piously done for him, either benefit or do not benefit him, when he has quitted the body. ... I have also said something of the kind to Laurentius; it is as follows: "The time, I remark, which intervenes between the death, and the final resurrection of man, confines souls in hidden receptacles, according as each one is deserving either of rest or of sorrow, as it has provided whilst living in the flesh. Nor is it to be denied that the souls of the departed are relieved by the piety of their living friends, when the sacrifice of the Mediator is offered for them, or alms are performed in the Church. But these things benefit those who merited, when living, that these things should be able to benefit them afterwards. For there is a certain manner of living neither so good as not to require these things after death, nor so bad as to be incapable of being benefited by them after death; whilst there is a manner of living so advanced in good as not to require these things: and again there is another so far advanced in evil as to be incapable of being helped even by these things, when this life has passed away. Let no one, however, hope that he can, after death, merit before God what he has neglected here. These things, therefore, which the Church is used to do to recommend the departed, are not opposed to the Apostolic sentence, wherein it is said, "For we shall all stand before the judgment-seat of Christ etc.", because each one whilst living in the body acquired for himself this merit also, that these things should be able to benefit him. For these things do not benefit all persons; and wherefore do they not benefit all persons, save on account of the difference of the life which each one led in the body? When, therefore, sacrifices, whether of the altar, or of certain alms, are offered for all the baptized dead, they are, for the very good, thanksgivings; for those not very bad, propitiations: for the very evil, though they are no aids to the dead, they are some sort of consolation to the living. Whilst those whom they benefit— they either benefit to this end, that the forgiveness be complete, or certainly that the condemnation itself be more endurable."—

T. vi. De Octo Dulcitii Quaest. col. 211-19-23.
The Faith of Catholics, Volume 3, Page 188-192

Having given the passage cited above, as addressed to St. Paulinus of Nola, he adds:

"In the books of Machabees we read that sacrifice was offered for the dead. But even though this were not read at all anywhere in the old Scriptures, the authority of the universal Church, which in this practice is clear, is not small, since in the prayers of the priests, which are poured forth to the Lord God at His altar, the recommendation of the departed has also its appointed place. But whether the place where the body is buried is of any benefit to the soul requires further inquiry.

[After reasoning on this through two or three pages, he thus concludes:]

I do not see of what help this can be to the dead, except for this, that whilst they (the living) keep in mind the places where the bodies of those whom they love are deposited, they may, by praying, commend them to those same saints, as clients to patrons, to be aided with the Lord. Which indeed they might do, even though they might be unable to bury them in such places. . . . When the mind therefore recollects where the body of some dear friend is buried, and there presents itself to it a place made venerable by a martyr's name, the affection of one that remembers and that prays commends the beloved soul to that same martyr. When this affection is shown towards the dead by faithful friends, there is no doubt that it benefits those who merited, while they were living in the body, that such things should benefit them after this life. . . . Supplications for the spirits of the departed are not to be omitted; to make which for all, who have departed in the Christian and Catholic society, the Church has taken upon herself, even though their names are not pronounced, under a general commemoration, that for those who have no parents, children, or any relatives or friends to do these things, they may be done for them by their one holy mother the Church."

T. vi. De Cura pro mortuis, n. 6 (al. iv.), ool. 871.
The Faith of Catholics, Volume 3, Page 192-193

Some one may say: "If there be no care amongst the dead, for the living, how is it that the rich man, who was tormented in Hell, besought father Abraham to send Lazarus to his five brethren who were not as yet dead, that he might deal with them, lest they also should come into the same place of torments?" But because the rich man said this, did he therefore know what his brethren were doing, or enduring at that time? He thus felt solicitude for the living, although he was utterly ignorant of what they were doing; in the same manner, as we feel solicitude for the dead, although we assuredly know not what they are doing. For if we had no solicitude for the dead, we should not certainly supplicate God in their behalf.

Ib. De Cura pro mortuis, n. 21 (al xvi.), col. 886.
The Faith of Catholics, Volume 3, Page 193-194

"For neither are the souls of the pious dead separated from the Church, which now also is the kingdom of God. Otherwise a commemoration would not be made of them at the altar of God in the communication of the body of Christ."

T. vii. L. xx. c. ix. De Civit. Dei, col. 942.
The Faith of Catholics, Volume 3, Page 194

"The prophet Malachias . . . foretells the last judgment, saying, "Behold He cometh, saith the Lord Almighty, and who shall endure the day of His coming, etc." (Malachi 3:1-6) From the things here said, it seems more evidently to appear that, in that judgment, the pains of some will be purgatorial. For whereas it is said, "Who shall endure the day of His coming, or who shall be able to stand to see Him? For He entereth like a refining fire, and like the fuller's herb; and He shall sit refining and cleansing, as if gold and as if silver, and He shall cleanse the sons of Levi, and shall pour them forth like gold and silver", what else is to be understood? Isaiah also says something of the kind (Isaiah 5:47). . . . But this question concerning purgatorial pains must be deferred unto another time for its more careful treatment. But we ought to interpret "the sons of Levi and Juda" and Jerusalem, as being the very Church of God, gathered not out of the Hebrews only, but out of other nations also; not such a church as now is, where "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1:8), but such as it will be then, cleansed (purged) by the last judgment, like a barn-floor by the winnowing fan; they also being cleansed with fire, unto whom such cleansing is necessary."

Ib. L. xx. c. xxv. col. 997.
The Faith of Catholics, Volume 3, Page 194

Having, again, noticed the opinion of those who, like the followers of Plato, "will have it that there are no pains after death, but such as are purgatorial," he says: "We, however, acknowledge that, even in this mortal life, some pains are purgatorial; not those with which they are afflicted whose lives are not thereby amended, or rather who thence become worse, but they are purgatorial to those who, chastened by them, amend. All other punishments, whether temporal or eternal, are inflicted, according as each one is to be dealt with by Divine Providence, whether on account of past sins, or on account of sins wherein he that is punished is living, or for the exercise and manifestation of virtues, by men and angels, either good or bad. . . . But some endure temporary pains in this life only, others after death, others both now and then; but before that most severe and final judgment. But not all they, who endure temporary pains after death, go into the everlasting pains which will have place after that judgment. For as we have already said above, to some that which is not remitted in this world, is remitted in the world to come, that they may not, to wit, be punished by the everlasting punishment of the world to come."

Ib. I. xxi. c. 13, col. 1015-16.
The Faith of Catholics, Volume 3, Page 194-195

"If (the child which has not attained to the perfect use of reason) has received the sacraments of the Mediator, even though it may end its life during those years, translated that is, from the power of darkness unto the kingdom of Christ, it not only is not fitted for everlasting pains, but it does not even suffer any purgatorial torments after death."

lb. c. xvi. col 1018.
The Faith of Catholics, Volume 3, Page 195

Having said that few commit not some "damnable sin," he adds, "Whosoever, therefore, would fain escape the everlasting pains, let him not only be baptized, but be justified in Christ, and so pass veritably from the devil unto Christ. But let him be of opinion that there will be no purgatorial pains, except before that last and tremendous judgment."

Ib. l. c. col. 1019.
The Faith of Catholics, Volume 3, Page 195-196

Writing against those who taught that God would, in the end, at the request of His saints, pardon all men; and having stated that, for the lost souls and evil spirits, the Church never prays, he adds "For either the prayer of the Church or of some pious persons is heard in behalf of certain of the departed, but it is in behalf of those whose life, after they had been regenerated in Christ, was not so bad whilst they were in the body as to be accounted not worthy of such a mercy, nor so good as to be found not to need such mercy. So also after the resurrection of the dead has taken place, there will not be wanting those to whom, after the pains which the spirits of the dead endure, will be granted, the mercy that they be not cast into everlasting fire. For it would not be said with truth of some, "that it shall not be forgiven them neither in this world nor in the world to come," unless there were some, to whom, though not "in this, yet in the (world) to come", remission shall be granted."

Ib. l. xxi. c. 24, col. 1028.
The Faith of Catholics, Volume 3, Page 196

"The Aerians are derived from a certain Aerius, who being a priest, is said to have been embittered at being unable to be ordained bishop; and having fallen into the heresy of the Arians, he added certain dogmas of his own, saying that oblation ought not to be made for the dead; that stated fasts ought not to be celebrated, but that each one was to fast when it seemed good to himself, lest he may seem to be under the law."

T. viii. Lib. de Hæresibus, n. liii. col. 55.
The Faith of Catholics, Volume 3, Page 196

St. Nilus the Elder, (c. A.D. 385 - c. 430) (also known as Nilus of Sinai, Neilos, Nilus of Ancyra), Syrian, was one of the many disciples and fervent students of St. John Chrysostom; an eyewitness of the martyrdom of Theodotus.

"To grieve and lament inconsolably, and to fast on account of a relation that is dead, is an argument of want of faith and of hope. He that believes that he that has just been placed in the grave will rise again from the dead, will be strengthened by hope, will give thanks to God, will change his lamentations into joy, will pray that he who has fallen asleep may obtain everlasting mercy, will be impelled to a correction of his own failings."

L. i. Ep. cccxi. p. 115.
The Faith of Catholics, Volume 3, Page 200

Theodoret of Cyrus or Cyrrhus, (A.D. 393-458), Greek; an influential author, theologian, and Christian bishop of Cyrrhus, Syria (A.D. 423-457). He played a pivotal role in many early Byzantine church controversies that led to various ecumenical acts and schisms. His friendship for Nestorius embroiled him, for a time, with his great contemporary, St. Cyril of Alexandria.

Having narrated, in his life of St. James of Nisibis, that a man was brought to the saint as dead, though really alive, in order to obtain money under the pretence of burying him, he says:

"He (St. James) offered up supplications for the dead man, invoking God to remit the transgressions of which he had been guilty in his life-time, and to vouchsafe his admittance amongst the just; and whilst he was thus speaking, the soul of the man who had simulated death took its flight."

T. iii. Hist. Relig. c. i. p. 112.
The Faith of Catholics, Volume 3, Page 199

"Shortly afterwards the relics of that teacher (St. John Chrysostom) were translated to that royal city. And again the faithful people, the sea being from the crowd of vessels made like the dry land, hid with torches the mouth of the Bosphorus. The present emperor gave that treasure to the city. . . . And applying both his eyes and forehead to the depository of the relics, he offered up prayer on behalf of his parents, praying Him to pardon what they had sinned in through ignorance. For his parents were long since dead, leaving him an orphan in extreme youth."

Hist. Ecdes. l.v.c. xxxvi.p. 236, Valesii. Cantab. 1720.
The Faith of Catholics, Volume 3, Page 199

St. Peter Chrysologus, (A.D. 406 - 450), deacon, bishop of Imola and Ravenna, and Doctor of the Church, his piety and zeal won for him universal admiration, and his oratory merited for him the name Chrysologus, meaning: golden-worded or golden mouth.

"And Abraham added: "Neither can any one pass from hence to you, nor from thence come hither. (Luke 16) The hearing of this voice, my brethren, terrifies, terrifies me exceedingly, as it shows that they, who after death have once been consigned to penal custody in Hell, cannot be transferred to the repose of the saints, unless, having been already redeemed by the grace of Christ, they be set free from this desperate state (despair) by the intercession of holy Church; that so what their sentence denies (them), the Church may merit, grace bestow."

Serm. cxxiii. p. 181.
The Faith of Catholics, Volume 3, Page 200



When talking about Purgatory it's important to remember that you won't find the word Purgatory in the Bible nor will you find it among the first Christians before A.D 400. Why? Because Purgatory is a Latin word and, up until the beginning of the fifth century, Greek was the spoken language among the people.


That said, Greeks weren't going to give us a Latin word. Nevertheless, you'll see the sediments of the teachings on Purgatory from the Early Church Fathers.

Catholics hold that there is a Purgatory, a place or state, where souls depart from this life who are absolved of their sins as to the guilt, but yet liable to some temporal punishment still remaining. They are not perfectly freed from the blemish of earthly defects which we call venial sins so they are purified before their admittance into Heaven, where nothing defiled can enter:

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


Revelation 21:27

Purgatory is the final purification of the elect. Below are Scriptures that address three different areas on this teaching:

  1. Distinction of sins and of their punishment.
  2. Sins to be forgiven in the next world.
  3. A state which is neither Heaven, nor Hell



The Church's Scriptures that support the existence of Purgatory.


On Second Maccabees

This following passage from 2 Maccabees is historical testimony of the belief and practice of the Jewish church. Even though the inspiration of 2 Maccabees may not be admitted by Protestant Christians, it imposes an obligation on the reader of the New Testament, that, in considering our Saviour's words, and those of the Apostles, he reflect on what would be the impression produced by those words and on men brought up in the faith and practice in which those texts embodied.

Prayers for those killed in battle

39 And the day following Judas cam with his company, to take away the bodies of them that were slain, and to bury them with their kinsmen, in the sepulchres of their fathers. 40 And they found under the coats o the slain some of the donaries of the idols of Jamnia, which the law forbiddeth the Jews: 41 Then they all blessed the just judgment of the Lord, who had discovered the things that were hidden. 42 And so betaking themselves to prayers, they besought him, that the sin which had been committed might be forgotten. But the most valiant Judas exhorted the people to keep themselves from sin, forasmuch as they saw before their eyes what had happened, because of the sins of those that were slain. 43 And making a gathering, he 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, 44 (For if he had not hoped that the that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) 45 And because he considered that the who had fallen asleep with godliness, had great grace laid up for them. 46 It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.

2 Maccabees 12:39-46

1. Distinction of sins and of their punishment.


Thou shall not go out from hence until thou repays the last farthing

22 But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of Hell fire. 23 If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee; 24 Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift. 25 Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.


Matthew 5:22-26

The Faithful and Unfaithful Servant will be beaten with fewer or more stripes

40 Be you then also ready: for at what hour you think not, the Son of man will come. 43 Blessed is that servant, whom when his lord shall come, he shall find so doing. 44 Verily I say to you, he will set him over all that he possesseth. 45 But if that servant shall say in his heart: My lord is long a coming; and shall begin to strike the menservants and maidservants, and to eat and to drink and be drunk: 46 The lord of that servant will come in the day that he hopeth not, and at the hour that he knoweth not, and shall separate him, and shall appoint him his portion with unbelievers. 47 And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes. 48 But he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more.


Luke 12:40, 43-48

Deadly and non-deadly Sin

15 And we know that he heareth us whatsoever we ask: we know that we have the petitions which we request of him. 16 He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death. There is a sin unto death: for that I say not that any man ask.


1 John 5:15-16

A Tree and its fruit

36 But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.


Matthew 12:36-37

The Cross and Self-Denial

27 For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.


Matthew 16:27

Compare these previous passages with Revelation 21:27


2. Sins to be forgiven in the next world.


Jesus and Beelzebul

31 Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven. 32 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.


Matthew 12:31-32

Thou shalt not go out until you pay back the last farthing

26 Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.


Matthew 5:26

Compare with 2 Maccabees 12:44-46 above.


Ones works will be tested and some will suffer loss, but be saved through fire.

11 For other foundation no man can lay, but that which is laid; which is Christ Jesus. 12 Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: 13 Every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. 14 If any man's work abide, which he hath built thereupon, he shall receive a reward. 15 If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire.


1 Corinthians 3:11-15

3. A state which is neither Heaven, nor Hell.


Jesus hanging on the Cross with the two thieves.

39 And one of those robbers who were hanged, blasphemed him, saying: If thou be Christ, save thyself and us. 40 But the other answering, rebuked him, saying: Neither dost thou fear God, seeing thou art condemned under the same condemnation? 41 And we indeed justly, for we receive the due reward of our deeds; but this man hath done no evil. 42 And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom. 43 And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.


Luke 23:39-43

Why this day is not Heaven.

17 Jesus saith to her: Do not touch me, for I am not yet ascended to my Father. But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God.


John 20:17


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