When the Romanists attempt to prove their doctrine of purgatory from the writings of the church fathers, the vast majority of the passages which they cite are primarily in reference to the practice of praying for the dead. The basic assumption is that if the early church prayed for the dead (which in many cases, they did indeed do), then this must mean that they believed in the existence of purgatory, because if they were in heaven, such prayers for the dead saints’ peace and rest would be unnecessary, and if the souls of the ones prayed for were in hell, then these prayers are useless, since those souls are damned for eternity without any hope. Thus, an intermediate state, namely purgatory, must exist in order to explain why the early church had this practice of praying for the souls of the dead.
In the canonical Scriptures, we do not find a single syllable which gives any credence to either side of this particular discussion in theological debate between us and the Romanists.
Tertullian himself says “As often as the anniversary comes round, we make offerings for the dead as birthday honours…If, for these and other such rules, you insist upon having positive Scripture injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer” (De Corona, Chapters 3-4).
Some of them have sought help from 2 Timothy 1:18, where Paul prays for Onesiphorus, saying “May the Lord grant him to find mercy on that day!”. It is not certain whether or not Onesiphorus was dead or not at the time that Paul wrote 2 Timothy. Some have said that since Paul greets the “household of Onesiphorus”, rather than the man himself, this must mean that he was already dead. However, this was more likely because Onesiphorus was absent in Rome (verse 17), rather than him being dead.
Ignatius of Antioch seems to have viewed Onesiphorus as being alive at this time, since he quotes this very text to somebody who was already alive at the time: “Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may ‘God grant that they find mercy of the Lord in that day,’. on account of their ministrations to us, whom also I commend to thee in Christ.” (Epistle to Hero - a Deacon of Antioch, Chapter 9)
Perhaps the most well-known text which addresses the issue of prayers for the dead in the context of Second-Temple Judaism is found in the apocryphal book of 2 Maccabees, where Judas Maccabeus prays for the souls of some who had been killed in battle:
“39 On the next day, as had now become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kindred in the tombs of their ancestors. 40 Then under the tunic of each one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was the reason these men had fallen. 41 So they all blessed the ways of the Lord, the righteous judge, who reveals the things that are hidden, 42 and they turned to supplication, praying that the sin that had been committed might be wholly blotted out. The noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened as the result of the sin of those who had fallen. 43 He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a purification offering. In doing this he acted very well and honorably, taking account of the resurrection. 44 For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. 45 But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, so that they might be delivered from their sin.” (2 Maccabees 12:39-45 NRSV)
A few things may be said in response concerning this passage:
[1]. It is known by all of the scholars of the faith and those who are learned in ancient history that at the time of the Maccabean revolt, the Jews were under the control of the Greeks. Hence, we should not be surprised to see them imitating some of their practices in their religious services. 2 Maccabees 4 describes how Jason, the brother of Onias, became the high priest of Israel by unlawful means and how he began forcing Hellenstic practices on the Jewish people, so much so that the priests began neglecting the offerings of the sacrifices all together (2 Macc. 4:14). And Jonathan, when making an alliance with the Spartans, says “We therefore remember you constantly on every occasion, both at our festivals and on other appropriate days, at the sacrifices that we offer and in our prayers, as it is right and proper to remember brothers.” (1 Macc. 12:11). Such was the case with the practice of praying for the dead, for it was very common amongst the Greeks, as can be seen from the basic literature and history of ancient Greece and its culture. Here is one such example:
“Here Perimedes and Eurylochus held the victims, while I drew my sword and dug the trench a cubit each way. I made a drink-offering to all the dead, first with honey and milk, then with wine, and thirdly with water, and I sprinkled white barley meal over the whole, praying earnestly to the poor feckless ghosts, and promising them that when I got back to Ithaca I would sacrifice a barren heifer for them, the best I had, and would load the pyre with good things. I also particularly promised that Teiresias should have a black sheep to himself, the best in all my flocks. When I had prayed sufficiently to the dead, I cut the throats of the two sheep and let the blood run into the trench, whereon the ghosts came trooping up from Erebus- brides, young bachelors, old men worn out with toil, maids who had been crossed in love, and brave men who had been killed in battle, with their armor still smirched with blood; they came from every quarter and flitted round the trench with a strange kind of screaming sound that made me turn pale with fear.” (Homer, Odyssey, Book 11)
Thus, it is probable that when Judas Maccabeus prayed for the dead in 2 Maccabees 12, he was imitating the practice of the Greeks (and perhaps of some amongst the Jews) of his time.
[2]. As we noted earlier, the argument based on this text made by the Papists, assumes that the books of the Maccabees are canonical Scripture, an idea which will be refuted later in my treatise. But I leave that for its proper place. I will only now note that just because a practice prevailed amongst the Jews prior to the New Testament period, let alone when the Jews were under the control of pagan nations such as the Seleucians, it does not follow that Christians today ought to adhere to such a practice.
In the early church, we do indeed have many places in which the fathers and historians speak of the practice of praying for the dead amongst the early Christians:
“Then the venerable Bishop approaching carries out the sacred prayer for the dead; that prayer asks for divine mercy so that he might forgive all the sins committed by the dead man through human frailty, and place him in the light, and the land of the living.” (Dionysius the Areopagite, Ecclesiastical Hierarchy, Chapter 7)
“...commending to Him our own souls and the souls of those fellow wayfarers who, being more ready, have gained their rest before us….And now for you, sacred and holy soul, we pray for an entrance into heaven; may you enjoy such repose as the bosom of Abraham affords, may you behold the choir of Angels, and the glories and splendors of sainted men; aye, may you be united to that choir and share in their joy,” (St. Gregory Nazianzen, Oration on Caesarius)
“Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.” (Cyril of Jerusalem, Catechetical Lectures, 23.9)
“But grant that he departed with sin upon him, even on this account one ought to rejoice, that he was stopped short in his sins and added not to his iniquity; and help him as far as possible, not by tears, but by prayers and supplications and alms and offerings. For not unmeaningly have these things been devised, nor do we in vain make mention of the departed in the course of the divine mysteries, and approach God in their behalf, beseeching the Lamb Who is before us, Who takes away the sin of the world — not in vain, but that some refreshment may thereby ensue to them. Not in vain does he that stands by the altar cry out when the tremendous mysteries are celebrated, For all that have fallen asleep in Christ, and for those who perform commemorations in their behalf. For if there were no commemorations for them, these things would not have been spoken: since our service is not a mere stage show, God forbid! Yea, it is by the ordinance of the Spirit that these things are done. 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 do you 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 Corinthians 1:11) 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 entreat 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 do you grieve? Why mourn, when it is in your power to gather so much pardon for the departed?” (John Chrysostom, Homily 41 on 1 Corinthians)
“A woman, after the death of her husband . . . prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice” (Tertullian, On Monogamy, chapter 10)
“As soon as Constantius had withdrawn himself with the military train, the ministers of God came forward, with the multitude and the whole congregation of the faithful, and performed the rites of Divine worship with prayer. At the same time the tribute of their praises was given to the character of this blessed prince, whose body rested on a lofty and conspicuous monument, and the whole multitude united with the priests of God in offering prayers for his [i.e. Constantine] soul.” (Eusebius of Caesarea, Life of Constantine, Book IV, Chapter 71)
“Nor can it be denied that the souls of the dead are benefited by the piety of their living friends, who offer the sacrifice of the Mediator, or give alms in the church on their behalf.” (Augustine, Enchiridion, Chapter 110)
Before we continue, we should note the dissimilarity and variety of difference in how different churches in the first few hundred years performed these rites, showing that it was not a certain dogma or fundamental aspect of the liturgy of the church, but rather a free and secondary observance. For example, while prayers for the dead were commonly performed alongside the sacrament of the Eucharist, we find no such thing in the above quote from Dionysius the Areopagite (Ecclesiastical Hierarchy, chapter 7). We also do not find there any mention of these prayers being performed annually.
Based on this evidence, we must ask whether or not this shows that the early church presupposed the existence of purgatory or not. We answer in the negative, because there are other reasons why the fathers prayed for the souls of the dead than the ones which are falsly alleged by the Papists:
[1]. Dionysius himself says, in the same treatise (Ecclesiastical Hierarchy), that the reason why prayers were made for the souls of the dead saints were to stir up the zeal and desire for living Christians on earth to have a similar legacy and desire for godliness and holiness in their lives: “The reading and chanting of these promises clarify and explain this blessed rest into which those are forever brought who have achieved a divine departure. These readings and chants as it were embrace and uphold the departed. For the living, however, they are exhortations to a like departure. Afterward, when the catechumens have been dismissed, the chief among the ministers praises the saints who have already died with a speech in their honor. And together with these he honors also the one who has just died with the same kind of commendation.”
[2]. The great Epiphanius, when arguing against Aerius (Panarion, 75:7), gives the reasons why the church during his time offered up prayers for the dead, none of which mention purgatory at all:
“And then, as to naming the dead, what could be more helpful? What could be more opportune or wonderful than that the living believe that the departed are alive and have not ceased to be but exist, and live with the Lord - and that the most sacred doctrine should declare that there is hope for those who pray for their brethren as though they were off on a journey? And even though the prayer we offer for them cannot root out all their faults - [how could it], since we often slip in this world, inadvertently and deliberately - it is still useful as an indication of something more perfect. For we commemorate both righteous and sinners. Though we pray for sinners, for God’s mercy, and for the righteous, the fathers, the patriarchs, prophets, apostles, evangelists, martyrs and confessors, for bishops and anchroites and the whole band of saints…” (Panarion, 75:7)
If Epiphanius believed in the doctrine of purgatory, his response would have been quite different concerning this issue. Rather, he says, prayers for the dead help Christians who are still here on earth to be reminded and comforted by the fact that dead saints are present with the Lord. He also says that “we pray for….prophets, apostles, evangelists, martyrs”. However, the Romanists generally seem to teach that martyrs go straight into paradise, without suffering any temporal punishments in purgatory. Thus, by simple logic, Epiphanius did not believe that praying for the dead was due to the souls of the saints being in purgatory, since he prayed for martyrs who were already in heaven, according to Roman Catholic theology. This same argument applies to the passage from Cyril of Jerusalem (Catechetical Lectures, lecture 5 on the Mysteries), which the Papists so commonly cite against us.
[3]. There is a famous passage in Augustine’s Confessions (Book IX, Chapter 13), in which he prays for the soul of his mother Monica, a strong and pious Christian, after she had passed away. The Papists cite this passage quite often against us in favor of their doctrine. He says “Although she lived in such a way that Thy name should be praised in both her faith and morals, nevertheless I do not dare to say that no word ever proceeded from her mouth contrary to Thy commandment. And woe also to a praiseworthy life of men if Thou shouldest examine it without mercy. But because Thou dost not vehemently search out transgressions, we hope confidently to find some room for indulgence with Thee. Therefore I now pray Thee for the sins of my mother; hear me through the medicine of Thy wounds, which hung on the cross and, sitting at Thy right hand, intercedes for us. Forgive, Lord, I pray, lest Thou enter into judgment with her. ” But the Romanists cunningly omit the very next sentence in which Augustine says “And I believe that Thou hast already done what I ask of Thee”. Thus, it would seem, according to the Romanist interpretation, that Monica was in purgatory for but a few days!
[4]. Ambrose, in his Oration on the Death of Theodosius, prays for the emperor after his death, saying indeed “Give rest to thy servant Theodosius; may his soul come to that place where he cannot feel the sting of death. I loved the man, and therefore I will follow him all the way to the region of the living; I will not leave him until with weeping and prayers I lead the man to the place to which his merits call him, to the mountain of the Lord, where there is everlasting life, no groaning, no grief.” But earlier, Ambrose clearly believes that Theodosius is already in heaven (even during the very speech which he is giving): “Theodosius, now at peace, rejoices that he has been snatched away from the cares of this world and he lifts up his soul and directs it to that great and eternal rest….Thus freed from an uncertain struggle, Theodosius of august memory now enjoys perpetual light and lasting tranquility, and in return for what he did in this body he rejoices in the fruits of a divine reward.” (Ambrose, “Oration on the Death of Emperor Theodosius”, in The Fathers of the Church, Vol. 22, pgs. 320-321). We see that Ambrose prayed for the soul of the dead Theodosius, whilst still clearly believing him to already be in heaven. We see Ambrose say similar things concerning the death of Valentinian II.
But what are we to say concerning those passages in which the fathers speak of the living saint’s prayers and benefiting the dead and providing them help and consolation? Such is the objection of Bellarmine (On Purgatory, Book I, Chapter 10). In response to my opponents, I give a number of counter-arguments:
[1]. Some of the church fathers believed that all souls, both Christians and unbelievers, would be in a “waiting period” as it were before the final resurrection. Tertullian apparently taught this idea, for he says (as we read above), “Indeed, she prays for his soul, and requests refreshment for him meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice) on the anniversaries of his falling asleep” (On Monogamy, Chapter 10)
Another reason why the fathers viewed the prayers for the dead as being beneficient to the dead ones being prayed for was because they believed that every Christian (including the most holy saints) must pass through the fire and trial which occurs at the Day of Judgment (during which, purgatory will not exist, according to the confession of our own adversaries):
“But when He shall have judged the righteous, He will also try them with fire. Then they by whose sins shall exceed either in weight or in number, shall be scorched by the fire and burnt: but they whom full jutsice and maturity of virtue has imbued will not perceive that fire; for they have something of God in themselves which repels and rejects the violence of the flame….Nor, however, let anyone imagine that souls are immediately judged after death. For all are detained in one and a common place of confinement, until the arrival of the time in which the great Judge shall make an investigation of their deserts.” (Lactantius, Divine Institutes, Book VII, Chapter 21)
“You have gold which you can give, for God does not exact of you the precious gift of shining metal, but that gold which at the day of judgment the fire shall be unable to consume.” (Ambrose, Concerning Widows, section 30)
Augustine appears to have held this idea at some point in his life: “So at the going down of the sun, that is, at the very end of the world, there is signified by that fire the day of judgment, which separates the carnal who are to be saved by fire from those who are to be condemned in the fire.” (City of God, Book XVI, Chapter 24). However, as is well know, Augustine says many different things regarding this entire subject of purgatory, prayers for the dead, and temporal punishments, thus making it uncertain as to what his exact views were at different points in his life (a point which I will elaborate on more in one of the later chapters in this section on purgatory). At another point he says “And let him not fancy that there are any purgatorial pains except before that final and dreadful judgment.” (City of God, Book XXI, Chapter 16).
It would be worthy in this context to briefly outline the views of Protestants (including myself on this matter).
Martin Luther himself, in a sermon from 1523 (as found in the Lutheran Cyclopedia [Jacobs and Haas, 1899], pg. 151 while not being completely in favor of the practice, but not condemning it entirely either. A similar view seems to be held by the Augsburg Confession.
John Calvin, on the other head, was against it, primarily due to its relationship with purgatory that Roman Catholicism has within its own theology. He has no problem saying that many of the church fathers were in error on this point.
I generally hold to Calvin’s position, but in a more nuanced manner, specifically as articulated by the (early) Puritan theologian William Perkins:
“We hold that Christian charity is to extend itself to the very dead; and it must show itself in their honest burial, in the preservation of their good names, in the help and relief of their posterity, as time and occasion shall be offered. Ruth 1: 8, John 19:23. We pray further in general manner for the faithful departed, that God would hasten their joyful resurrection, and the full accomplishment of their happiness, both for the body and soul: and thus much we ask in saying, Thy kingdom come, that is, not only the kingdom of grace, but also the kingdom of glory in heaven. Thus far we come; but nearer the gates of Babylon we dare not approach. To pray for particular men departed: and to pray for their deliverance out of purgatory, we think it unlawful: because we have neither promise nor commandment to do so.” (William Perkins, A Reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and wherein we must for ever depart from them with an advertisment to all failures of the Roman religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.[Cambridge: John Legat, 1598], pg. 282)
Thus, I think it was a minor mistake that some of the church fathers made in their practice of praying for the dead. I view this as a secondary and free aspect of the liturgy. If a man wishes to pray for the dead (whilst denying purgatory, which I absolutely reject), I will not condemn him. As I said above, the variations in the practice of praying for the dead (as shown by the passage from Pseudo-Dionysius in Ecclesiastical Hierarchy) shows that this was a practice of custom and free conscience, not of dogma.
