The doctrine of Purgatory is Biblical

Opening RemarksGiven the definition of 'Biblical', and the wording of the resolution, I note that I am not under obligation to prove Purgatory from the Scriptures. Rather, I will show that the doctrine of Purgatory is consistent with the Scriptures, and in fact the best explanation given certain passages.I will begin my main case with a brief introduction to purgatory:'The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. the tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.' [1]It is written that God cannot look upon evil (cf. Habakkuk 1:13), therefore it stands to reason that if God is to dwell with a people (cf. Apocalypse 21:3) that they must be holy and blameless (Ephesians 1:4). However, it is clear that people are by nature flawed (cf. Romans 3:23). Because of this, it is difficult to walk in the light. Yet still, despite this, it is possible to commit sin which does not lead to death (cf. 1 John 5:17), and for centuries the fate of those who died imperfectly purified has been considered. The conclusion, faithful to the teachings of the twelve Apostles and of the Lord Jesus, Word of God, was Purgatory.There are several passages which support the idea of Purgatory above all other potential conclusions. First among these occurs in the book of Matthew, where Jesus speaks concerning anger. Matthew 5:'(25) Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; (26) truly, I say to you, you will never get out till you have paid the last penny.'The analogy here used by the Lord, and particularly the last phrase ('you will never get out till you have paid the last penny') favors a description of purgatory over hell. Hell is eternal (cf. Matthew 25:46, Apocalypse 14:11), whereas purgatory is temporal, analogous to the difference between being handed over to the executioner and being handed over the jailer. Most jailed people could eventually become free, as the Lord alludes to with the paying of pennies. The clear implication is that one is able to get out by paying the last penny, yet it is better to avoid the whole nasty business entirely if you can. This does not fit hell, which is inescapable, and favors purgatory.Next, Matthew 12:'(32) And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.'This is already elaborated upon above by the Catechism.Next, 1 Corinthians 3:'(13) each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. (14) If the work which any man has built on the foundation survives, he will receive a reward. (15) If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.'After each man's work is revealed at the Day (of judgment) by fire, they may receive a reward or may suffer loss only to be later saved. The second case cannot refer to heaven, as one does not suffer loss in heaven. It also cannot refer to hell, because those in hell are not to be eventually saved. This by necessity points towards an intermediate position, purgatory.Lastly, 2 Maccabees 12 and 2 Timothy 1:'(25) 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, that they might be delivered from their sin.''(16) May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me; he was not ashamed of my chains, (17) but when he arrived in Rome he searched for me eagerly and found me— (18) may the Lord grant him to find mercy from the Lord on that Day—and you well know all the service he rendered at Ephesus.'Prayers for the dead are offered up, however there is no coherent reasoning to do so unless purgatory or a similar state exists. It is unnecessary and completely superfluous to pray for someone who is already in heaven; they already have union with the Lord and can profit nothing by your intercession. Similarly, it is futile and without hope of success to pray for someone who is already in hell; they have perished and are beyond hope of salvation, your petition is in vain. Thus, the only way prayers for the dead are justified is if there is an intermediate state between heaven and hell.ConclusionI believe I have provided sufficient Scriptural evidence to justify believing in purgatory. So as not to straw-man, I will avoid contending with any potential Scriptural objections my opponent may have until next round.Thank you.Sources:1. http://www.vatican.va...