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Both purgatory and indulgences are inter-corelated theories, unwitnessed in the Bible or in the Ancient Church, and when they were enforced and applied they brought about evil practices at the expense of the prevailing Truths of the Church.
Luther's canon of the Bible excluded the Deuterocanonical books. Modern Catholic theologians have softened the punitive aspects of purgatory, and instead stress the willingness of the dead to undergo temporary purification as preparation for the everlasting joys of heaven. [4]
In The City of God, St. Augustine uses verse 32 to prove that there is a Purgatory after this life because it would be pointless to say, "shall not be forgiven… nor in the coming world," if there were no remission of sins in the coming world. As Lapide notes, "thus a person would speak vainly who said, I will never marry a wife, neither in ...
Unlike many other forms of biblical criticism, psychological biblical criticism is not a particular method for interpretation, but is rather a perspective (Kille, 2001).). This approach to the biblical text seeks to complement studies on the cultural, sociological, and anthropological influences on scripture, by discussing the psychological dimensions of: the authors of the text, the material ...
'grieving') [8] emphasizes the nature of souls' experience in Purgatory; they are suffering the temporal consequences of their sins to redemptive effect. The other alternative, expectant (Latin: expectans or exspectans), emphasizes that the souls of Purgatory are awaiting expectantly the beatific vision of heaven.
For instance, Thomas Aquinas taught that Christ did not descend into the "Hell of the lost" in his essence, but only by the effect of his death, through which "he put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory he gave hope of attaining to glory: while upon the holy Fathers detained in Hell solely ...
According to him, "many of those who questioned the mental health of Jesus did it to render claims about him suspect and thus dismiss the gospel as nonsense" (p. 28). Further (p. 32) the author quotes Thomas Merton in reaction: "The whole concept of sanity in a society where spiritual values have lost their meaning is itself meaningless." [104]
In the 16th century, Protestant Reformers such as Martin Luther and John Calvin challenged the doctrine of purgatory because they believed it was not supported in the Bible. Both Calvin and Luther continued to believe in an intermediate state, but Calvin held to a more conscious existence for the souls of the dead than Luther did.