Purgatory is a result of Hellenistic influences (of a "celestial Hades"). It became Purgatory as we know it today in the late 11th century AD (the previous century seeing a focus on departed saints). And obviously praying for the deceased is meaningless ritual (e.g., Jesus' words of the rich man in Luke 16).
I absolutely agree with you.
My concern, however, is in the value of casting pearls before swine. Catholicism a blend of Christianity and paganism. I believe some are saved despite Catholic doctrine. But this depends on the faith to which they cling (the gospel or Catholic dogma).
I say that simply to say that I am not sure there is any type of benefit to be gained debating Catholic doctrine. The doctrine of Purgatory is a symptom of a more significant problem. It is a manifestation of the paganism at the root.
So do you think Augustine was pagan, or didn’t know the difference between Christian and pagan beliefs?
Scholars on all sides would laugh at that idea.
Why would Augustine be preaching on Purgatory, the greatest theologian of the early Fathers of Christianity.
Your claims of paganism are false, Purgatory is a Christian belief found in Scripture and in the early Christian Tradition and doctrine.
This is the danger following private interpretations of scripture, it nullifies it for you, and blinds you to the Truth of Scripture.
The Fathers only maintained the Apostolic interpretation of scripture handed down to them. The Apostles interpretation of Scripture handed down.
“If the baptized person fulfills the obligations demanded of a Christian, he does well. If he does not–provided he keeps the faith, without which he would perish forever–no matter in what sin or impurity remains, he will be saved, as it were, by fire; as one who has built on the foundation, which is Christ, not gold, silver, and precious stones, but wood, hay straw, that is, not just and chasted works but wicked and unchaste works.” Augustine, Faith and Works, 1:1 (A.D. 413).
“Now on what ground does this person pray that he may not be ‘rebuked in indignation, nor chastened in hot displeasure”? He speaks as if he would say unto God, ‘Since the things which I already suffer are many in number, I pray Thee let them suffice;’ and he begins to enumerate them, by way of satisfying God; offering what he suffers now, that he may not have to suffer worse evils hereafter.” Augustine, Exposition of the Psalms, 38(37):3 (A.D. 418).
“And it is not impossible that something of the same kind may take place even after this life. It is a matter that may be inquired into, and either ascertained or left doubtful, whether some believers shall pass through a kind of purgatorial fire, and in proportion as they have loved with more or less devotion the goods that perish, be less or more quickly delivered from it. This cannot, however, be the case of any of those of whom it is said, that they ‘shall not inherit the kingdom of God,’ unless after suitable repentance their sins be forgiven them. When I say ‘suitable,’ I mean that they are not to be unfruitful in almsgiving; for Holy Scripture lays so much stress on this virtue, that our Lord tells us beforehand, that He will ascribe no merit to those on His right hand but that they abound in it, and no defect to those on His left hand but their want of it, when He shall say to the former, “Come, ye blessed of my Father, inherit the kingdom,” and to the latter, ‘Depart from me, ye cursed, into everlasting fire.'” Augustine, Enchiridion, 69 (A.D. 421).
“During the time, moreover, which intervenes between a man’s death and the final resurrection, the soul dwells in a hidden retreat, where it enjoys rest or suffers affliction just in proportion to the merit it has earned by the life which it led on earth.” Augustine, Enchiridion, 1099 (A.D. 421).
