kiirastuli

itsekin olen suhteellisen luterilainen.. mutta mikäli olen oikein ymmärtänyt, seuraava kohta on pitkälti perusteluna kiirastulelle:

1. Kor. 3:11 Sillä muuta perustusta ei kukaan voi panna, kuin mikä pantu on, ja se on Jeesus Kristus.

12 Mutta jos joku rakentaa tälle perustukselle, rakensipa kullasta, hopeasta, jalokivistä, puusta, heinistä tai oljista,
   
13 niin kunkin teko on tuleva näkyviin; sillä sen on saattava ilmi se päivä, joka tulessa ilmestyy, ja tuli on koetteleva, minkälainen kunkin teko on.
   
14 Jos jonkun tekemä rakennus kestää, on hän saava palkan;
   
15 mutta jos jonkun tekemä palaa, joutuu hän vahinkoon; mutta hän itse on pelastuva, kuitenkin ikäänkuin tulen läpi.

Kiirastuli (lat. purgare = puhdistaa) on
synnistä johtuvien ajallisten (kestää vain tietyn ajan) rangaistusten/hyvitysten paikka
tai olotila niille, jotka ovat kuolleet Jumalan
Armossa eli ovat saaneet syntinsä anteeksi ja
pääsevät Taivaaseen. Jos sinulla on kuollessasi
vielä katumattomia pieniä syntejä tai jos et ole
korvannut/hyvittänyt kaikkea niin joudut
käymään kiirastulessa ennen kuin pääset Taivaaseen.


Raamatun kohtia liittyen kiirastuleen:

Matt. 5:26,48 ,12:32, 18:34;
Luuk 12:47-48,58-59, 16:19-31, 23:43
1 Kor. 3:10-17, 15:29-30
Fil. 2:10
2 Tim. 1:16-18
Heb. 12:14,23,29
1 Piet. 1:6-7, 3:19; 4:6
Ilm. 3:18-19, 21:4,27
Gen. 50:10; Num. 20:29; Deut. 34:8
Baruch 3:4, Zech. 9:11, 2 Macc. 12:43-45
Jude 1:23, Dan 12:10
Viis. 3:5-6, Sirach 2:5
Zech. 13:8-9, Mal. 3:2-3



Alkukirkon tekstejä:

Acts of Paul and Thecla (160 jKr.)
Inscription of Abercius (190 jKr.)
The Passion of Perpetua and Felicitias, 2:3-4 (202 jKr.)
Clement of Alexandria, Stromata, 6:14 (202 jKr.)
Tertullian, A Treatise on the Soul, 35 (210 jKr.)
Tertullian, A Treatise on the Soul, 58 (210 jKr.)
Tertullian, The Chaplut, 3 (211 jKr.)
Tertullian, On Monogamy, 10 (216 jKr.)
Origen, Homilies on Jeremias, PG 13:445, 448
(244 jKr)
Cyprian, To Antonianus, Epistle 51 (55):20
(253 jKr.)
Lactantius, The Divine Institutes, 7:21
(307 jKr)


http://www.scripturecatholic.com/purgatory.html

Kiirastuli on oikeastaan kuoleman jälkeen tapahtuva ihmisen ja Jumalan kohtaaminen, jos kuolemme Jumalan ystävyydessä (siis ei kadotukseen tuomittuina. Koska Jumala on antanut ihmiselle vapaan tahdon, voi ihminen torjua Jumalan tarjoaman rakkauden ja pelastuksen. Jumala ei pakota ketään, vaan kunnioittaa ihmisen vapautta, ja siksi kadotukseen tuomitut ihmiset oikeastaan tuomitsevat sinne itse itsensä kieltäytyessään Jumalan rakkaudesta. Tätä tarkoittaa vertaus kutsutuista häävieraista, jotka kieltäytyivät kutsusta eivätkä tahtoneet tulla. Mutta jokainen joka uskoo Kristukseen, hän on jo siirtynyt kuolemasta elämään kuten Kristus sanoi).

Jumala kuvataan Raamatussa usein vertauskuvalla tuli: Mooses kohtasi Jumalan palavassa pensaassa, Pyhä Henki laskeutui opetuslasten päälle helluntaina tulenliekeissä, jne. Jumalan rakkaus on kuin kuluttava tuli. Ja kiirastuli kuvaa tätä, Jumalan rakkautta, jonka ihminen kohtaa kuolemansa jälkeen. Ja kuoltuaan, kohdattuaan Jumalan ja ollessaan Hänen läsnäolossaan ja rakkaudessaan, ihminen näkee, että hän ei ole mitään, kaikki hänen tekonsa ovat kuin tomuhiukkasia Jumalan suuren rakkauden edessä. Ja nähdessään itsensä sellaisena kuin hän todellisuudessa on: syntisenä, likaisena, niin usein rakkaudettomana ja lähimmäistään kohtaan vääryyttä tehneenä, hän tuntee kipua omista teoistaan, se kipu on hengellistä. Mutta Jumalan tuli, Hänen rakkautensa on ihmisen kanssa koko ajan, ja kärsiesään tätä kipua oman syntisyytensä tähden, hän tulee puhtaaksi, Jumala pesee hänet viimeisistäkin syntinsä "jäjistä" tai liasta. Latinan sana Purgatorium tarkoittaakin oikeasti "pesulaa" tai "pesupaikkaa". Raamatussa sanotaan, ettei taivaaseen pääse mitään epäpyhää, ja tämän Jumalan rakastavan "pesemisen" kautta meillä syntisilläkin on mahdollisuus saada ne valkeat vaatteet, ja päästä taivaan "hääjuhlaan", josta Raamattu puhuu.

Kiirastuli on osoitus Jumalan rakkaudesta ja myös oikeudenmukaisuudesta; Jumalan isällisen rakastavassa läsnäolossa näemme itsemme sellaisena kuin olemme, ja siksi jokaisen meistä kohtaaminen Jumalan kanssa ja tämä "puhdistuminen" on hyvin henkilökohtainen. Koska Kirkko on yksi (taisteleva kirkko maailmassa, kärsivä kirkko kiirastulessa ja riemuitseva kirkko taivaassa), voivat kristityt auttaa rukouksella näitä edesmenneitä, että he pääsisivät nopeammin taivaan iloon, häähuoneeseen ja myös pyhien yhteys jatkuu läpi kuoleman rajan, taivaassa olevat voivat rukoilla meidän puolestamme ja me voimme pyytää heidän esirukouksiaan, he ovat meidän jo perille päässeitä ystäviämme, pyhiä, koska ovat taivaassa, sillä taivaassa ei voi olla mitään epäpyhää.

Jos ihminen on jo täällä maailmassa kasvanut Kristuksen kaltaisuuteen Jumalan ja lähimmäisten rakastamisessa, voi olla ettei ole mitään puhdistettavaa ja pestävää kuoleman jälkeen, vaan he pääsevät suoraan taivaan iloon. Kuitenkin myös kiirastulessa olevien sielujen ilo on suuri, sillä he tietävät, että he kuuluvat pelastettuihin, ja saavat pian valkeat vaatteet, ja puhdistuneina voivat päästä taivaan pyhien joukkoon.

Toivottavasti luet englantia, tässä on viitteitä Raamatusta kiirastuleen liittyen:





Scripture

IMatt. 5:48 - Jesus says, "be perfect, even as your heavenly Father is perfect." We are only made perfect through purification, and in Catholic teaching, this purification, if not completed on earth, is continued in a transitional state we call purgatory.

Matt. 12:32 – Jesus says, “And anyone who says a word against the Son of man will be forgiven; but no one who speaks against the Holy Spirit will be forgiven either in this world or in the next.” Jesus thus clearly provides that there is forgiveness after death. The phrase “in the next” (from the Greek “en to mellonti”) generally refers to the afterlife (see, for example, Mark 10.30; Luke 18.30; 20.34-35; Eph. 1.21 for similar language). Forgiveness is not necessary in heaven, and there is no forgiveness in hell. This proves that there is another state after death, and the Church for 2,000 years has called this state purgatory.

Luke 12:47-48 - when the Master comes (at the end of time), some will receive light or heavy beatings but will live. This state is not heaven or hell, because in heaven there are no beatings, and in hell we will no longer live with the Master.

Luke 16:19-31 - in this story, we see that the dead rich man is suffering but still feels compassion for his brothers and wants to warn them of his place of suffering. But there is no suffering in heaven or compassion in hell because compassion is a grace from God and those in hell are deprived from God's graces for all eternity. So where is the rich man? He is in purgatory.

1 Cor. 15:29-30 - Paul mentions people being baptized on behalf of the dead, in the context of atoning for their sins (people are baptized on the dead’s behalf so the dead can be raised). These people cannot be in heaven because they are still with sin, but they also cannot be in hell because their sins can no longer be atoned for. They are in purgatory. These verses directly correspond to 2 Macc. 12:44-45 which also shows specific prayers for the dead, so that they may be forgiven of their sin.

Phil. 2:10 - every knee bends to Jesus, in heaven, on earth, and "under the earth" which is the realm of the righteous dead, or purgatory.

2 Tim. 1:16-18 - Onesiphorus is dead but Paul asks for mercy on him “on that day.” Paul’s use of “that day” demonstrates its eschatological usage (see, for example, Rom. 2.5,16; 1 Cor. 1.8; 3.13; 5.5; 2 Cor. 1.14; Phil. 1.6,10; 2.16; 1 Thess. 5.2,4,5,8; 2 Thess. 2.2,3; 2 Tim. 4.8). Of course, there is no need for mercy in heaven, and there is no mercy given in hell. Where is Onesiphorus? He is in purgatory.

Heb. 12:14 - without holiness no one will see the Lord. We need final sanctification to attain true holiness before God, and this process occurs during our lives and, if not completed during our lives, in the transitional state of purgatory.

Heb. 12:23 - the spirits of just men who died in godliness are "made" perfect. They do not necessarily arrive perfect. They are made perfect after their death. But those in heaven are already perfect, and those in hell can no longer be made perfect. These spirits are in purgatory.

1 Peter 3:19; 4:6 - Jesus preached to the spirits in the "prison." These are the righteous souls being purified for the beatific vision.

Rev. 21:4 - God shall wipe away their tears, and there will be no mourning or pain, but only after the coming of the new heaven and the passing away of the current heaven and earth. Note the elimination of tears and pain only occurs at the end of time. But there is no morning or pain in heaven, and God will not wipe away their tears in hell. These are the souls experiencing purgatory.

Rev. 21:27 - nothing unclean shall enter heaven. The word “unclean” comes from the Greek word “koinon” which refers to a spiritual corruption. Even the propensity to sin is spiritually corrupt, or considered unclean, and must be purified before entering heaven. It is amazing how many Protestants do not want to believe in purgatory. Purgatory exists because of the mercy of God. If there were no purgatory, this would also likely mean no salvation for most people. God is merciful indeed.

Luke 23:43 – many Protestants argue that, because Jesus sent the good thief right to heaven, there can be no purgatory. There are several rebuttals. First, when Jesus uses the word "paradise,” He did not mean heaven. Paradise, from the Hebrew "sheol," meant the realm of the righteous dead. This was the place of the dead who were destined for heaven, but who were captive until the Lord's resurrection. Second, since there was no punctuation in the original manuscript, Jesus’ statement “I say to you today you will be with me in paradise” does not mean there was a comma after the first word “you.” This means Jesus could have said, “I say to you today, you will be with me in paradise” (meaning, Jesus could have emphasized with exclamation his statement was “today” or “now,” and that some time in the future the good thief would go to heaven). Third, even if the thief went straight to heaven, this does not prove there is no purgatory (those who are fully sanctified in this life – perhaps by a bloody and repentant death – could be ready for admission in to heaven).

Gen. 50:10; Num. 20:29; Deut. 34:8 - here are some examples of ritual prayer and penitent mourning for the dead for specific periods of time. The Jewish understanding of these practices was that the prayers freed the souls from their painful state of purification, and expedited their journey to God.

Baruch 3:4 - Baruch asks the Lord to hear the prayers of the dead of Israel. Prayers for the dead are unnecessary in heaven and unnecessary in hell. These dead are in purgatory.

Zech. 9:11 - God, through the blood of His covenant, will set those free from the waterless pit, a spiritual abode of suffering which the Church calls purgatory.

2 Macc. 12:43-45 - the prayers for the dead help free them from sin and help them to the reward of heaven. Those in heaven have no sin, and those in hell can no longer be freed from sin. They are in purgatory. Luther was particularly troubled with these verses because he rejected the age-old teaching of purgatory. As a result, he removed Maccabees from the canon of the Bible.




II. Purification After Death By Fire
Heb. 12:29 - God is a consuming fire (of love in heaven, of purgation in purgatory, or of suffering and damnation in hell).

1 Cor. 3:10-15 - works are judged after death and tested by fire. Some works are lost, but the person is still saved. Paul is referring to the state of purgation called purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be heaven (no one with venial sins is present) or hell (there is no forgiveness and salvation).

1 Cor. 3:15 – “if any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” The phrase for "suffer loss" in the Greek is "zemiothesetai." The root word is "zemioo" which also refers to punishment. The construction “zemiothesetai” is used in Ex. 21:22 and Prov. 19:19 which refers to punishment (from the Hebrew “anash” meaning “punish” or “penalty”). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean heaven (there is no punishment in heaven) and this cannot mean hell (the possibility of expiation no longer exists and the person is not saved).

1 Cor. 3:15 – further, Paul writes “he himself will be saved, "but only" (or “yet so”) as through fire.” “He will be saved” in the Greek is “sothesetai” (which means eternal salvation). The phrase "but only" (or “yet so”) in the Greek is "houtos" which means "in the same manner." This means that man is both eternally rewarded and eternally saved in the same manner by fire.

1 Cor. 3:13 - when Paul writes about God revealing the quality of each man's work by fire and purifying him, this purification relates to his sins (not just his good works). Protestants, in attempting to disprove the reality of purgatory, argue that Paul was only writing about rewarding good works, and not punishing sins (because punishing and purifying a man from sins would be admitting that there is a purgatory).

1 Cor. 3:17 - but this verse proves that the purgation after death deals with punishing sin. That is, destroying God's temple is a bad work, which is a mortal sin, which leads to death. 1 Cor. 3:14,15,17 - purgatory thus reveals the state of righteousness (v.14), state of venial sin (v.15) and the state of mortal sin (v.17), all of which are judged after death.

1 Peter 1:6-7 - Peter refers to this purgatorial fire to test the fruits of our faith.

Jude 1:23 - the people who are saved are being snatched out of the fire. People are already saved if they are in heaven, and there is no possibility of salvation if they are in hell. These people are being led to heaven from purgatory.

Rev. 3:18-19 - Jesus refers to this fire as what refines into gold those He loves if they repent of their sins. This is in the context of after death because Jesus, speaking from heaven, awards the white garment of salvation after the purgation of fire (both after death).

Dan 12:10 - Daniel refers to this refining by saying many shall purify themselves, make themselves white and be refined.

Wis. 3:5-6 - the dead are disciplined and tested by fire to receive their heavenly reward. This is the fire of purgatory.

Sirach 2:5 - for gold is tested in the fire, and acceptable men in the furnace of humiliation.

Zech. 13:8-9 - God says 2/3 shall perish, and 1/3 shall be left alive, put into the fire, and refined like silver and tested like gold. The ones that perish go to hell, and there is no need for refinement in heaven, so those being refined are in purgatory.

Mal. 3:2-3 - also refers to God's purification of the righteous at their death.

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Tradition / Church Fathers

I. The Early Church’s Belief in Purgatory
"And after the exhibition, Tryphaena again receives her. For her daughter Falconilla had died, and said to her in a dream: Mother, thou shaft have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the just." Acts of Paul and Thecla (A.D. 160).

"Abercius by name, I am a disciple of the chaste shepherd...He taught me…faithful writings...These words, I, Abercius, standing by, ordered to be inscribed. In truth, I was in the course of my seventy-second year. Let him who understands and believes this pray fro Abercius." Inscription of Abercius (A.D. 190).

"Without delay, on that very night, this was shown to me in a vision. I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid colour, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age? Who died miserably with disease...But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birth-day of Gets Caesar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. And where there had been a wound, I saw a scar; and that pool which I had before seen, I saw now with its margin lowered even to the boy's navel. And one drew water from the pool incessantly, and upon its brink was a goblet filled with water; and Dinocrates drew near and began to drink from it, and the goblet did not fail. And when he was satisfied, he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment." The Passion of Perpetua and Felicitias, 2:3-4 (A.D. 202).

"Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more--not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God's righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness." Clement of Alexandria, Stromata, 6:14 (post A.D. 202).

"[T]hat allegory of the Lord which is extremely clear and simple in its meaning, and ought to be from the first understood in its plain and natural sense...Then, again, should you be disposed to apply the term 'adversary' to the devil, you are advised by the (Lord's) injunction, while you are in the way with him, 'to make even with him such a compact as may be deemed compatible with the requirements of your true faith. Now the compact you have made respecting him is to renounce him, and his pomp, and his angels. Such is your agreement in this matter. Now the friendly understanding you will have to carry out must arise from your observance of the compact: you must never think of getting back any of the things which you have abjured, and have restored to him, lest he should summon you as a fraudulent man, and a transgressor of your agreement, before God the Judge (for in this light do we read of him, in another passage, as 'the accuser of the brethren,' or saints, where reference is made to the actual practice of legal prosecution); and lest this Judge deliver you over to the angel who is to execute the sentence, and he commit you to the prison of hell, out of which there will be no dismissal until the smallest even of your delinquencies be paid off in the period before the resurrection. What can be a more fitting sense than this? What a truer interpretation?" Tertullian, A Treatise on the Soul, 35 (A.D. 210).

"All souls, therefore; are shut up within Hades: do you admit this? It is true, whether you say yes or no: moreover, there are already experienced there punishments and consolations; and there you have a poor man and a rich...Moreover, the soul executes not all its operations with the ministration of the flesh; for the judgment of God pursues even simple cogitations and the merest volitions. 'Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.' Therefore, even for this cause it is most fitting that the soul, without at all waiting for the flesh, should be punished for what it has done without the partnership of the flesh. So, on the same principle, in return for the pious and kindly thoughts in which it shared not the help of the flesh, shall it without the flesh receive its consolation. In short, inasmuch as we understand 'the prison' pointed out in the Gospel to be Hades, and as we also interpret 'the uttermost farthing' to mean the very smallest offence which has to be recompensed there before the resurrection, no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection, when the recompense will be administered through the flesh besides." Tertullian, A Treatise on the Soul, 58 (A.D. 210).

"As often as the anniversary comes round, we make offerings for the dead as birthday honours." Tertullian, The Chaplut, 3 (A.D. 211).

"[A] woman is more bound when her husband is dead...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 anniversary of his falling asleep." Tertullian, On Monogamy, 10 (A.D. 216).

"For if on the foundation of Christ you have built not only gold and silver and precious stones (1 Cor.,3); but also wood and hay and stubble, what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones; neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works." Origen, Homilies on Jeremias, PG 13:445, 448 ( A.D. 244).

"For to adulterers even a time of repentance is granted by us, and peace is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigour of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory: it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord." Cyprian, To Antonianus, Epistle 51 (55):20 (A.D. 253).

"Let us pray for our brethren that are at rest in Christ, that God, the lover of mankind, who has received his soul, may forgive him every sin, voluntary and involuntary, and may be merciful and gracious to him, and give him his lot in the land of the pious that are sent into the bosom of Abraham, and Isaac, and Jacob, with all those that have pleased Him and done His will from the beginning of the world, whence all sorrow, grief, and lamentation are banished." Apostolic Constitutions, 8:4,41 (3rd Century).

"The same divine fire, therefore, with one and the same force and power, will both burn the wicked and will form them again, and will replace as much as it shall consume of their bodies, and will supply itself with eternal nourishment: which the poets transferred to the vulture of Tityus. Thus, without any wasting of bodies, which regain their substance, it will only burn and affect them with a sense of pain. But when He shall have judged the righteous, He will also try them with fire. Then they whose sins shall exceed either in weight or in number, shall be scorched by the fire and burnt: but they whom full justice 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." Lactantius, The Divine Institutes, 7:21 (A.D. 307).

"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. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him of-fence, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.” Cyril of Jerusalem, Catechetical Lectures, 23:9,10 (c. A.D. 350).

"I think that the noble athletes of God, who have wrestled all their lives with the invisible enemies, after they have escaped all of their persecutions and have come to the end of life, are examined by the prince of this world; and if they are found to have any wounds from their wrestling, any stains or effects of sin, they are detained. If, however they are found unwounded and without stain, they are, as unconquered, brought by Christ into their rest." Basil, Homilies on the Psalms, 7:2 (ante A.D. 370).

"Lay me not with sweet spices: for this honour avails me not; Nor yet incense and perfumes: for the honour benefits me not. Burn sweet spices in the Holy Place: and me, even me, conduct to the grave with prayer. Give ye incense to God: and over me send up hymns. Instead of perfumes of spices: in prayer make remembrance of me." Ephraem, His Testament (ante A.D. 373).

"Useful too is the prayer fashioned on their [the dead’s] behalf...it is useful, because in this world we often stumble either voluntarily or involuntarily." Epiphanius, Panarion, 75:8 (A.D. 375).

"When he has quitted his body and the difference between virtue and vice is known he cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil." Gregory of Nyssa, Sermon on the Dead, PG 13:445,448 (ante A.D. 394).

"Give, Oh Lord, rest to Thy servant Theodosius, that rest Thou hast prepared for Thy saints....I love him, therefore will I follow him to the land of the living; I will not leave him till by my prayers and lamentations he shall be admitted unto the holy mount of the Lord,to which his deserts call him." Ambrose, De obitu Theodosii, PL 16:1397 (A.D. 395).

"Other husbands scatter on the graves of their wives violets, roses, lilies, and purple flowers; and assuage the grief of their hearts by fulfilling this tender duty. Our dear Pammachius also waters the holy ashes and the revered bones of Paulina, but it is with the balm of almsgiving." Jerome, To Pammachius, Epistle 66:5 (A.D. 397).

"Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! They indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, "Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven." Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf." John Chrysostom, Homilies on Phillipians, 3 (ante A.D. 404).

"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).

"For our part, we recognize that even in this life some punishments are purgatorial,--not, indeed, to those whose life is none the better, but rather the worse for them, but to those who are constrained by them to amend their life. All other punishments, whether temporal or eternal, inflicted as they are on every one by divine providence, are sent either on account of past sins, or of sins presently allowed in the life, or to exercise and reveal a man's graces. They may be inflicted by the instrumentality of bad men and angels as well as of the good. For even if any one suffers some hurt through another's wickedness or mistake, the man indeed sins whose ignorance or injustice does the harm; but God, who by His just though hidden judgment permits it to be done, sins not. But temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment. But of those who suffer temporary punishments after death, all are not doomed to those everlasting pains which are to follow that judgment; for to some, as we have already said, what is not remitted in this world is remitted in the next, that is, they are not punished with the eternal punishment of the world to come." Augustine, City of God, 21:13 (A.D. 426).

"But since she has this certainty regarding no man, she prays for all her enemies who yet live in this world; and yet she is not heard in behalf of all. But she is heard in the case of those only who, though they oppose the Church, are yet predestinated to become her sons through her intercession...For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, "They shall not be forgiven, neither in this world, neither in that which is to come.' But when the Judge of quick and dead has said, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,' and to those on the other side, 'Depart from me, ye cursed, into the eternal fire, which is prepared for the devil and his angels,' and 'These shall go away into eternal punishment, but the righteous into eternal life,' it were excessively presumptuous to say that the punishment of any of those whom God has said shall go away into eternal punishment shall not be eternal, and so bring either despair or doubt upon the corresponding promise of life eternal." Augustine, City of God,2 1:24 (A.D. 426).

"If we neither give thanks to God in tribulations nor redeem our own sins by good works, we shall have to remain in that purgatorian fire as long as it takes for those above-mentioned lesser sins to be consumed like wood and straw and hay." Ceasar of Arles, Sermon 179 (104):2 (A.D. 542).

"Each one will be presented to the Judge exactly as he was when he departed this life. Yet, there must be a cleansing fire before judgment, because of some minor faults that may remain to be purged away. Does not Christ, the Truth, say that if anyone blasphemes against the Holy Spirit he shall not be forgiven 'either in this world or in the world to come'(Mt. 12:32)? From this statement we learn that some sins can be forgiven in this world and some in the world to come. For, if forgiveness is refused for a particular sin, we conclude logically that it is granted for others. This must apply, as I said, to slight transgressions." Gregory the Great [regn. A.D. 590-604], Dialogues, 4:39 (A.D. 594).

http://koti.mbnet.fi/~apologi/Artikkelit/luther.htm

3.4 Kiirastuli ja aneet - oppi josta kirkko eli

Jo edellä esitetyt seikat kertovat jotakin myöhäiskeskiajan katolisen kirkon opillisesta rappiosta, mutta uskonpuhdistuksen kannalta vielä tärkeämpi asia on kiirastulioppi ja sen myötä anekauppa. Katolinen kirkko opettaa, että tavallinen uskovainen ihminen ei pääse kuoltuaan suoraan taivaaseen. Hänen hyvät tekonsa eivät riitä siihen. Katolisen kirkon mukaan jokaista syntiä kohden on tehtävä vastaava hyvä teko. Jos yhteenlaskettu summa on nolla tai sen yli, pääsee suoraan taivaaseen. Tavallisella ihmisellä asia ei näin ole, vaan hänellä mittari jää enemmän tai vähemmän miinukselle. Nämä maan päällä sovittamatta jääneet synnit täytyy sitten sovittaa kärsimällä kiirastulessa tietty aika kutakin sovittamatonta syntiä kohti, ennen kuin sielu pääsee puhdistettuna taivaaseen. Pyhimykset taas ovat tehneet enemmän hyviä tekoja, kuin mitä he taivaaseen pääsemiseen tarvitsevat, joten heidän saldonsa on plussan puolella. Itse Herra Jeesus Kristus taas ei ollut tehnyt yhtä ainoata syntiä, mutta hänen hyvät tekonsa olivat valtavat. Paavi Kleemens VI kirjoittaakin: "Yksi tippa Kristuksen verta olisi riittänyt lunastamaan koko ihmiskunnan."[kiirastulesta.]

Katolisen kirkon mukaan sille oli Kristuksen ja pyhimysten hyvistä teoista kertynyt valtava hyvien töiden varasto, jota voitiin käyttää sielujen päästämiseksi kiirastulesta. Kirkko myi keskiajalla osuutta tästä varastosta aneina. Aneet lyhensivät kiirastuliaikaa aina jollakin tietyllä ajanjaksolla. Aneisiin liittyi kiinteästi pyhäinjäännösten palvonta. Pyhimysten hyvien tekojen voima vaikutti nimittäin juuri pyhäinjäännösten kautta. Anekauppa oli järjestelmällistä liiketoimintaa, ja kirkko saattoi myöntää jollekin henkilölle, luostarille tai kirkolle aneidenmyyntiluvan, jolloin henkilön oli tilitettävä suurin osa anekaupasta saaduista tuloista Roomaan. Wittenbergin linnankirkolla oli tällainen aneidenmyyntilupa, joka toi kaupungin vaaliruhtinaalle suuret tulot. Vaaliruhtinas Fredrik Viisas oli onnistunut keräämään kirkkoonsa suuren pyhäinjäännöskokoelman, josta kerrotaan seuraavaa:

Kokoelman ytimenä oli alkuperäinen Kristuksen orjantappurakruunun piikki, joka oli todistettavasti lävistänyt vapahtajan otsan. Kokoelmaan kuului Pyhän Hieronymuksen hammas, neljä jäännöstä Pyhästä Krysostomuksesta, kuusi Pyhästä Bernhardista, neljä Augustinuksesta, neljä Neitsyt Marian hiusta, kolme tilkkua hänen viitastaan, neljä hänen vyöstään sekä seitsemän palasta hunnusta, joka oli kostunut Kristuksen verestä. Kristuksen pyhäinjäännöksiin kuuluivat kappale kapalovyötä, kolmetoista palasta hänen seimestään, yksi oljenkorsi siitä, palanen itämaan tietäjien tuomaa kultaa ja kolme palaa mirhaa, yksi Jeesuksen partakarva, toinen hänen kätensä lävistäneistä nauloista, leivänmuru viimeiseltä ehtoolliselta, kivensiru kalliosta, jolta Jeesus nousi taivaaseen, sekä oksa Mooseksen palavasta pensaasta.

Vuonna 1520 kokoelmaan oli kertynyt 19 013 pyhäinjäännöstä, joita katselemalla ja ostamalla määrätyt aneet pystyi vähentämään kiirastuliaikaansa 1 902 202 vuotta ja 270 päivää. Näitä aneita myytiin pyhäinpäivänä. Yleensä aneita ostettiin rahalla, ja anekauppiaiden tulo kaupunkiin oli mahtava tilaisuus, jossa kaikki kaupungin merkkihenkilöt olivat läsnä. Kaupungin arvohenkilöt ratsastivat aneiden myyjää vastaan kaupungin ulkopuolelle, ja sen jälkeen ratsastettiin upeassa saatossa katuja pitkin kaupungin torille. Aneita markkinoitiin palopuheilla, joilla pyrittiin koskettamaan yksinkertaisen kansanmiehen sydäntä. Seuraavassa ote munkki Tetzelin aneidenmyyntipuheesta:

Kuulkaa, kuulkaa, kun Jumala ja Pyhä Pietari kutsuvat teitä! Muistakaa sielunne pelastusta ja poisnukkuneita rakkaitanne. ... Kuuntele rakkaiden poismenneiden sukulaistesi ja ystäviesi ääniä, jotka hartaasti pyytävät sinulta: "Sääli meitä, armahda meitä! Me kärsimme täällä hirveää kidutusta, josta sinä voit vapauttaa meidät pienellä lahjalla."

Aneita saattoi saada myös ristiretkelle tai pyhiinvaellusmatkalle osallistumisesta. Aneilla rahoitettiin varsinkin Pietarinkirkon rakentamista, joka oli käytännössä pohjaton rahareikä. Myös paavien ja kirkon johtohenkilöiden yleellinen elämä nieli runsaasti varoja.