Purgatory

===Protestantism===
{{Further|Christian views on Hades}}
In general, [[Protestantism|Protestant]] churches reject the Catholic doctrine of purgatory although some teach the existence of an intermediate state, which is termed [[Christian views on Hades|Hades]].<ref name="Smithson1859"/><ref name="Heatwole2022">{{cite book |last1=Heatwole |first1=Lewis James |title=Mennonite Handbook of Information |date=15 September 2022 |language=en}}</ref><ref name="Baltzly">{{cite book |last1=Baltzly |first1=J. B. |title=The Quarterly Review of the Evangelical Lutheran Church, Volume 1 |date=1871 |publisher=J.E. Wible |page=268-280 |language=en}}</ref> However, Protestant churches that affirm the existence of an intermediate state (Hades) reject the Roman Catholic view that it is a place of purgation.<ref name="Baltzly"/> Affirming the existence of an intermediate state, adherents of certain Protestant denominations, such as those of the Lutheran Churches, say [[prayer for the dead|prayers for the dead]].<ref>{{Cite web|title = Defense of the Augsburg Confession - Book of Concord|url = http://bookofconcord.org/defense_23_mass.php#para94|website = bookofconcord.org|access-date = 2015-09-22|archive-url = https://web.archive.org/web/20151026044923/http://bookofconcord.org/defense_23_mass.php#para94|archive-date = 2015-10-26|url-status = live|quote=we know that the ancients speak of prayer for the dead, which we do not prohibit}}</ref><ref name="Futrell2014">{{cite web |last1=Futrell |first1=Richard |title=Prayers for the Dead: A Scriptural and Lutheran Worldview |url=https://kimberlinglutheran.com/2014/09/06/prayers-for-the-dead-a-scriptural-and-lutheran-worldview/ |publisher=Shepherd of the Hills Lutheran Church ([[Lutheran Church – Missouri Synod|Missouri Synod]]) |access-date=3 November 2023 |language=English |date=6 September 2014|quote=The historic practice within the Lutheran Church had prayers for the dead in their Prayer of the Church. For example, if we were to look at a typical Lutheran service during Luther’s lifetime, we would find in the Prayer of the Church not only intercessions, special prayers, and the Lord’s Prayer, which are still typical today in Lutheran worship, but also prayers for the dead.}}</ref>

Reformed Protestants, consistent with the views of [[John Calvin]], hold that a person enters into the fullness of one's bliss or torment only after the resurrection of the body, and that the soul in that interim state is conscious and aware of the fate in store for it.<ref>[[John Calvin]] wrote: "As long as (our spirit) is in the body it exerts its own powers; but when it quits this prison-house it returns to God, whose presence it meanwhile enjoys, while it rests in the hope of a blessed Resurrection. This rest is its paradise. On the other hand, the spirit of the reprobate, while it waits for the dreadful judgment, is tortured by that anticipation" ([http://ude.net/bible/psychopannychia__by_john_calvin.htm Psychopannychia by John Calvin)] {{Webarchive|url=https://web.archive.org/web/20081025005116/http://ude.net/bible/psychopannychia__by_john_calvin.htm |date=2008-10-25 }}</ref> Others, such as the [[Seventh-day Adventist Church]], have held that souls in the intermediate state between death and resurrection are without consciousness, a state known as [[soul sleep]].<ref>{{cite journal |author1=[[Hank Hanegraaff]] |title=Is Soul Sleep Biblical? |journal=Christian Research Journal |date=2013 |volume=36 |issue=4 |page=1}}</ref><ref>[[Martin Luther]], contending against the doctrine of purgatory, spoke of the souls of the dead as quite asleep, but this notion of unconscious soul sleep is not included in the Lutheran Confessions and Lutheran theologians generally reject it. (See [http://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=78&cuItem_itemID=5245 Soul Sleep – Wisconsin Evangelical Lutheran Synod.)] {{Webarchive|url=https://web.archive.org/web/20090628092912/http://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=78&cuItem_itemID=5245 |date=2009-06-28 }}</ref>

The general Protestant view is that the biblical canon, from which Protestants exclude deuterocanonical books such as [[2 Maccabees]] (though this book is included in traditional Protestant Bibles in the intertestamental [[Biblical apocrypha|Apocrypha]] section), contains no overt, explicit discussion of purgatory as taught in the Roman Catholic sense, and therefore it should be rejected as an unbiblical belief.<ref>Robert L. Millet, ''By what Authority?: The Vital Question of Religious Authority in Christianity'' (Mercer University, 2010), 66.</ref> 

The reality of purgatorial purification is envisaged in Thomas Talbott's ''The Inescapable Love of God''<ref>{{Cite book |url=https://books.google.com/books?id=aQ0TBgAAQBAJ&q=Talbott+inescapable+love |title=Thomas Talbott, ''The Inescapable Love of God'' (Wipf and Stock 2014), pp. 97−98 |isbn=9781630876746 |access-date=2019-05-20 |archive-date=2021-03-12 |archive-url=https://web.archive.org/web/20210312095653/https://books.google.com/books?id=aQ0TBgAAQBAJ&printsec=frontcover&dq=Talbott+inescapable+love&hl=en&sa=X&ved=0ahUKEwjg5sfZqKriAhVmRxUIHRgpALEQ6AEIKDAA#v=onepage&q=Talbott%20inescapable%20love&f=false |url-status=live |last1=Talbott |first1=Thomas |date=17 November 2014 |publisher=Wipf and Stock Publishers }}</ref> Different views are expressed by different theologians in two different editions of ''Four Views of Hell''.<ref>[https://books.google.com/books?id=YxtERDaD4R0C&q=Four+Views+of+Hell John F. Walvoord, Zachary J. Hayes, Clark H. Pinnock, William Crockett, ''Four Views of Hell'' (Zondervan 2010)] {{Webarchive|url=https://web.archive.org/web/20210312095704/https://books.google.com/books?id=YxtERDaD4R0C&printsec=frontcover&dq=Four+Views+of+Hell&hl=en&sa=X&ved=0ahUKEwjSy4jarKriAhWOThUIHZ1nB48Q6AEILjAB#v=onepage&q=Four%20Views%20of%20Hell&f=false |date=2021-03-12 }}; [https://books.google.com/books?id=CEoVCgAAQBAJ&q=Four+Views+of+Hell Denny Burk, John G. Stackhouse, Jr., Robin Parry, Jerry Walls, Preston Sprinkle, Stanley N. Gundry, ''Four Views of Hell'' (Zondervan 2016)] {{Webarchive|url=https://web.archive.org/web/20210312095657/https://books.google.com/books?id=CEoVCgAAQBAJ&printsec=frontcover&dq=Four+Views+of+Hell&hl=en&sa=X&ved=0ahUKEwjSy4jarKriAhWOThUIHZ1nB48Q6AEIKDAA#v=onepage&q=Four%20Views%20of%20Hell&f=false |date=2021-03-12 }}</ref>

====Lutheranism====
The [[Lutheranism|Lutheran Churches]] teach the existence of an intermediate state after the departure of the soul from the body, until the time of the [[Last Judgment]].<ref name="Baltzly"/> This intermediate state, known as Hades, is divided into two chambers: (1) Paradise for the righteous (2) Gehenna for the wicked.<ref name="Baltzly"/> Unlike the Roman Catholic doctrine of purgatory, the Lutheran doctrine of Hades is not a place of purgation.<ref name="Baltzly"/> 
{{quotation|Beside, the divine narrative informs us, that there is an impassable gulf, dividing Hades into two apartments. And so great is this chasm as to render it impossible to pass from one apartment to the other. And, therefore, as this rich man and Lazarus are not on the same side of the gulf, they are not in the same place. They are both in Hades, but not the same apartment of it. The apartment to which the rich man went, the Scriptures call Γέεννα hell; and that to which Lazarus went, they call PARADISE, Abraham's bosom, Paradise, heaven. And, therefore, inasmuch as all spirits, upon hearing their sentence, must pass away into one of these apartments, it is conclusive, that the good will go to where Lazarus and the dying thief are, with Jesus in ουρανός, heaven, which is in Hades; and the bad will go where the rich man is in Γέεννα, hell, also in Hades. So that the spirit, after its departure from the body, after hearing its doom, and upon the execution of the sentence, enters immediately into Hades, either to a state and place of ''suffering'' or of ''enjoyment''. And here, in Hades, the righteous enjoy bliss, such as 'eye hath  not seen, nor ear heard, not the heart of man conceived.' But the wicked experience miseries such as are represented by the gnawings of "the worm that never dies," and burnings of "the fire that is never quenched." But once more: the state of spirits in Hades, between death and judgment, is not one of probation, nor yet or purgation.<ref name="Baltzly">{{cite book |last1=Baltzly |first1=J. B. |title=The Quarterly Review of the Evangelical Lutheran Church, Volume 1 |date=1871 |publisher=J.E. Wible |page=268-280 |language=en}}</ref>}}

The [[Protestant Reformers|Protestant Reformer]] [[Martin Luther]] was once recorded as saying:<ref>[https://books.google.com/books?id=QZoHAAAAQAAJ&dq=%22As+for+purgatory%2C+no+place+in+Scripture+makes%22&pg=PA226 The Table Talk Or Familiar Discourse of Martin Luther] {{Webarchive|url=https://web.archive.org/web/20210312095750/https://books.google.com/books?id=QZoHAAAAQAAJ&pg=PA226&dq=%22As+for+purgatory%2C+no+place+in+Scripture+makes%22&hl=en&sa=X&ved=0ahUKEwii5Nmm7sjhAhVCiqwKHdp2BgAQ6AEIUzAI#v=onepage&q=%22As%20for%20purgatory%2C%20no%20place%20in%20Scripture%20makes%22&f=false |date=2021-03-12 }}, 1848, page 226</ref>{{blockquote|As for purgatory, no place in Scripture makes mention thereof, neither must we any way allow it; for it darkens and undervalues the grace, benefits, and merits of our blessed, sweet Saviour Christ Jesus. The bounds of purgatory extend not beyond this world; for here in this life the upright, good, and godly Christians are well and soundly scoured and purged.}}

In his 1537 ''[[Smalcald Articles]]'', Luther stated:<ref>Smalcald Articles, [http://bookofconcord.org/smalcald.php#part2.2.12 Part II, Article II: Of the Mass.] {{Webarchive|url=https://web.archive.org/web/20081010210703/http://bookofconcord.org/smalcald.php#part2.2.12 |date=2008-10-10 }}</ref>{{blockquote|Therefore purgatory, and every solemnity, rite, and commerce connected with it, is to be regarded as nothing but a specter of the devil. For it conflicts with the chief article [which teaches] that only Christ, and not the works of men, are to help [set free] souls. Not to mention the fact that nothing has been [divinely] commanded or enjoined upon us concerning the dead.}}

With respect to the related practice of praying for the dead, Luther stated:<ref name="Raynor">{{cite web |last1=Raynor |first1=Shane |title=Should Christians pray for the dead? |url=https://www.ministrymatters.com/all/entry/6373/should-christians-pray-for-the-dead |publisher=Ministry Matters |access-date=27 March 2019 |language=en |date=14 October 2015 |archive-date=27 March 2019 |archive-url=https://web.archive.org/web/20190327075906/https://www.ministrymatters.com/all/entry/6373/should-christians-pray-for-the-dead |url-status=live }}</ref>
{{quotation|As for the dead, since Scripture gives us no information on the subject, I regard it as no sin to pray with free devotion in this or some similar fashion: “Dear God, if this soul is in a condition accessible to mercy, be thou gracious to it.” And when this has been done once or twice, let it suffice. (Confession Concerning Christ’s Supper, Vol. XXXVII, 369)<ref name="Raynor"/>}}
A core statement of Lutheran doctrine, from the [[Book of Concord]], states: "We know that the ancients speak of prayer for the dead, which we do not prohibit; but we disapprove of the application ''ex opere operato'' of the Lord's Supper on behalf of the dead. ... Epiphanius {{bracket|[[Epiphanius of Salamis|of Salamis]]}} testifies that Aerius {{bracket|[[Aerius of Sebaste|of Sebaste]]}} held that prayers for the dead are useless. With this he finds fault. Neither do we favor Aerius, but we do argue with you because you defend a heresy that clearly conflicts with the prophets, apostles, and Holy Fathers, namely, that the Mass justifies ''ex opere operato'', that it merits the remission of guilt and punishment even for the unjust, to whom it is applied, if they do not present an obstacle." ([[Philipp Melanchthon]], ''[[Apology of the Augsburg Confession]]'').<ref>{{cite web|url=http://bookofconcord.org/defense_23_mass.php|title=Apology XXIV, 96|access-date=2018-04-01|archive-date=2015-10-26|archive-url=https://web.archive.org/web/20151026044923/http://bookofconcord.org/defense_23_mass.php|url-status=dead}}</ref> {{cn span|[[High Church Lutheranism]], like [[Anglo-Catholicism]], is more likely to accept some form of purgatory.|date=October 2017}} Lutheran Reformer [[Mikael Agricola]] still believed in the basic beliefs of purgatory.<ref>Martti Parvio: Mikael Agricolan käsitys kiirastulesta ja votiivimessuista. –Pentti Laasonen (ed.) Investigatio memoriae patrum. Libellus in honorem Kauko Pirinen. SKHST 93. Rauma 1975.</ref> Purgatory as such is not mentioned at all in the [[Augsburg Confession]], which claims that "our churches dissent in no article of the faith from the Church Catholic, but only omit some abuses which are new."<ref>{{Cite web |url=https://www.bookofconcord.org/augsburgconfession.php#article21.10 |title=The Augsburg Confession |access-date=2019-06-02 |archive-date=2019-06-02 |archive-url=https://web.archive.org/web/20190602123724/https://www.bookofconcord.org/augsburgconfession.php#article21.10 |url-status=live }}</ref>

====Anglicanism====
Anglicans, as with other Reformed Churches, historically teach that the saved undergo the process of [[Glorification#Reformed Churches|glorification]] after death.<ref name="Knutsen2010">{{cite book |last1=Knutsen |first1=Karen Patrick |title=Reciprocal Haunting: Pat Barker's Regeneration Trilogy |date=2010 |publisher=Waxmann Verlag |isbn=9783830972952 |language=en |quote=In the Ordo Salutis (Order of Salvation) of the Anglican faith, the soul must first be regenerated before it can be resurrected or glorified in Christ. ... The Order of Salvation involves a number of steps said to lead to man's salvation and glorification (or resurrection in Christ). ... In the Anglican Church, the Order of Salvation is officially Calvinistic, placing regeneration before faith.}}</ref> This process has been compared by Jerry L. Walls and James B. Gould with the process of purification in the core doctrine of purgatory (see [[#Reformed|Reformed, below]]).

Purgatory was addressed by both of the "foundation features" of Anglicanism in the 16th century: the [[Thirty-Nine Articles]] of Religion and the [[Book of Common Prayer]].<ref>Colin Buchanan, ''Historical Dictionary of Anglicanism'' (Scarecrow, 2006), 510.</ref>

Article XXII of the Thirty-Nine Articles states that "The Romish Doctrine concerning Purgatory . . . is a fond thing, vainly invented, and grounded upon no warranty of [[Bible|Scripture]], but rather repugnant to the Word of God."<ref>{{Cite web | url=https://www.churchofengland.org/prayer-worship/worship/book-of-common-prayer/articles-of-religion.aspx. | title=Join us in Daily Prayer}}</ref> Prayers for the departed were deleted from the 1552 Book of Common Prayer because they suggested a doctrine of purgatory. 

The 19th century [[Anglo-Catholicism|Anglo-Catholic revival]] led to restoring prayers for the dead.<ref>Colin Buchanan, ''Historical Dictionary of Anglicanism'' (Scarecrow, 2006), s.v. "Petitions for the Departed", 356–357.</ref> John Henry Newman, in his ''[[Tract XC]]'' of 1841 §6, discussed Article XXII. He highlighted the fact that it is the "Romish" doctrine of purgatory coupled with indulgences that Article XXII condemns as "repugnant to the Word of God." The article did not condemn every doctrine of purgatory and it did not condemn prayers for the dead.<ref>[http://anglicanhistory.org/tracts/tract90/section6.html ''REMARKS ON CERTAIN PASSAGES IN THE THIRTY-NINE ARTICLES.''] {{Webarchive|url=https://web.archive.org/web/20150225010459/http://anglicanhistory.org/tracts/tract90/section6.html |date=2015-02-25 }}.</ref>

Shortly before becoming a Roman Catholic,<ref>Newman was working on ''An Essay on the Development of Christian Doctrine'' since 1842 ({{cite EB1911 |wstitle=Newman, John Henry |volume=19 |page=517–520}}, and sent it to the printer in September 1845 (Ian Turnbull Kern, ''Newman the Theologian'' - University of Notre Dame Press 1990 {{ISBN|9780268014698}}, p. 149). He was received into the [[Catholic Church]] on 9 October of the same year.</ref> [[John Henry Newman]] argued that the ''essence'' of the doctrine is locatable in ancient tradition, and that the core consistency of such beliefs is evidence that Christianity was "originally given to us from heaven".<ref>John Henry Newman, ''An Essay on the Development of Christian Doctrine'', chapter 2, section 3, paragraph 2.</ref> 

As of the year 2000, the state of the doctrine of purgatory in Anglicanism was summarized as follows:<blockquote>Purgatory is seldom mentioned in Anglican descriptions or speculations concerning life after death, although many Anglicans believe in a continuing process of growth and development after death.<ref>Don S. Armentrout and Robert Boak Slocum, eds, ''An Episcopal Dictionary of the Church'' (Church Publishing, 2000), 427.</ref></blockquote>

Anglican Bishop [[John Henry Hobart]] (1775–1830) wrote that "[[Hades in Christianity|Hades]], or the place of the dead, is represented as a spacious ''receptacle'' with gates, through which the dead enter."<ref name="Hobart1825">{{cite book|last=Hobart|first=John Henry|title=The State of the Departed |url=https://archive.org/details/statedepartedan01hobagoog|year=1825|publisher=T. and J. Swords|location=New York|page=[https://archive.org/details/statedepartedan01hobagoog/page/n38 32]}}</ref> ''The Anglican Catechist'' of 1855 elaborated on Hades, stating that it "is an [[Intermediate state (Christianity)|intermediate state]] between death and the resurrection, in which the soul does not sleep in unconsciousness, but exists in happiness or misery till the resurrection, when it shall be reunited to the body and receive its final reward."<ref>{{cite book|last=Holden|first=George |title=The Anglican Catechist: Manual of Instruction Preparatory to Confirmation |year=1855|publisher=Joseph Masters|location=London |pages=40|quote=We are further taught by it that there is an intermediate state between death and the resurrection, in which the soul does not sleep in unconsciousness, but exists in happiness or misery till the resurrection, when it shall be reunited to the body and receive its final reward.}}</ref> This intermediate state includes both [[Bosom of Abraham|Paradise]] and [[Gehenna]], "but with an impassable gulf between the two".<ref name="Cook1883"/> [[Soul in the Bible|Souls]] remain in Hades until the [[Final Judgment]] and "Christians may also improve in holiness after death during the middle state before the [[final judgment]]."<ref name="Shields2009">{{cite book |last=Shields |first=Charles Woodruff |title=Philosophia Ultima |orig-year=1888 |date=2009-05-01 |publisher=Applewood Books |isbn=9781429019644 |page=184 |url=https://books.google.com/books?id=7Rwd-2IMb5YC&q="some+Anglican+divines"+inauthor:Shields&pg=PA184 |quote=Some Anglican divines, from like premises, have surmised that Christians may also improve in holiness after death during the middle state before the final judgment. |access-date=2021-03-12 |archive-date=2021-03-12 |archive-url=https://web.archive.org/web/20210312095747/https://books.google.com/books?id=7Rwd-2IMb5YC&q=%22some+Anglican+divines%22+inauthor%3AShields&pg=PA184 |url-status=live }}</ref>

[[Leonel Mitchell|Leonel L. Mitchell]] (1930–2012) offers this rationale for prayers for the dead:<blockquote>No one is ready at the time of death to enter into life in the nearer presence of God without substantial growth precisely in love, knowledge, and service; and the prayer also recognizes that God will provide what is necessary for us to enter that state. This growth will presumably be between death and resurrection."<ref>Leonel L. Mitchell, ''Praying Shapes Believing: A Theological Commentary on The Book of Common Prayer'' (Church Publishing, 1991), 224.</ref></blockquote>

Anglican theologian [[C. S. Lewis]] (1898–1963), reflecting on the history of the doctrine of purgatory in the [[Anglican Communion]], said there were good reasons for "casting doubt on the 'Romish doctrine concerning Purgatory' as that Romish doctrine had then become" not merely a "commercial scandal" but also the picture in which the souls are tormented by devils, whose presence is "more horrible and grievous to us than is the pain itself," and where the spirit who suffers the tortures cannot, for pain, "remember God as he ought to do." Lewis believed instead in purgatory as presented in John Henry Newman's ''[[The Dream of Gerontius (poem)|The Dream of Gerontius]]''. By this poem, Lewis wrote, "Religion has reclaimed Purgatory," a process of purification that will normally involve suffering.<ref>C. S. Lewis, [https://gutenberg.ca/ebooks/lewiscs-letterstomalcolm/lewiscs-letterstomalcolm-00-h.html#tocchapter20 Letters to Malcolm: Chiefly on Prayer] {{Webarchive|url=https://web.archive.org/web/20180119023043/http://gutenberg.ca/ebooks/lewiscs-letterstomalcolm/lewiscs-letterstomalcolm-00-h.html#tocchapter20 |date=2018-01-19 }} (Mariner Books, 2002), 108–109.</ref> Lewis's allegory ''The Great Divorce'' (1945) considered a version of purgatory in the related idea of a "refrigidarium", the opportunity for souls to visit a lower region of heaven and choose to be saved, or not.

====Methodism====
{{further|Last Judgment}}
[[Methodism|Methodist churches]], in keeping with Article XIV - Of Purgatory in the [[Articles of Religion (Methodist)|Articles of Religion]], hold that "the Romish doctrine concerning purgatory ... is a fond thing, vainly invented, and grounded upon no warrant of [[Scripture]], but repugnant to the Word of God."<ref name="CRI-Article 14—Of Purgatory">{{cite web|url = http://www.crivoice.org/creed25.html|title = The Twenty-Five Articles of Religion (Methodist)|publisher = CRI / Voice, Institute|access-date = 2009-04-11|archive-date = 2017-12-18|archive-url = https://web.archive.org/web/20171218211716/http://www.crivoice.org/creed25.html|url-status = live}}</ref> However, in traditional Methodism, there is a belief in Hades, "the intermediate state of souls between death and the [[general resurrection]]," which is divided into Paradise (for the righteous) and Gehenna (for the wicked).<ref>{{cite book|quote=The country is called Hades. That portion of it which is occupied by the good is called Paradise, and that province which is occupied by the wicked is called Gehenna.|last=Withington |first=John Swann |title=The United Methodist Free Churches' Magazine |year=1878|publisher=Thomas Newton |location=London |page=685}}</ref><ref name="Smithson1859">{{cite book|last=Smithson|first=William T.|title=The Methodist Pulpit|url=https://archive.org/details/methodistpulpit00unkngoog|year=1859|publisher=H. Polkinhornprinter|page=[https://archive.org/details/methodistpulpit00unkngoog/page/n459 363]|quote=Besides, continues our critical authority, we have another clear proof from the New Testament, that ''hades'' denotes the intermediate state of souls between death and the general resurrection. In Revelations (xx, 14) we read that ''death'' and ''hades''-by our translators rendered ''hell'', as usual-shall, immediately after the general judgment, "be cast into the lake of fire: this is the second death." In other words, the death which consists in the separation of soul and body, and the receptacle of disembodied spirits shall be no more. ''Hades'' shall be emptied, death abolished.}}</ref> After the [[general judgment]], Hades will be abolished.<ref name="Smithson1859"/> [[John Wesley]], the founder of Methodism, "made a distinction between [[Christian views on hell|hell]] (the receptacle of the damned) and Hades (the receptacle of all separate spirits), and also between paradise (the antechamber of heaven) and [[Heaven (Christianity)|heaven]] itself."<ref name="Jr.Warrick2005">{{cite book|last1=Yrigoyen|first1=Charles Jr.|last2=Warrick|first2=Susan E.|title=Historical Dictionary of Methodism|date=16 March 2005|publisher=Scarecrow Press|isbn=9780810865464|page=107|quote=Considering the question of death and the intermediate state, John Wesley affirmed the immortality of the soul (as well as the future resurrection of the body), denied the reality of purgatory, and made a distinction between hell (the receptacle of the damned) and hades (the receptacle of all separate spirits), and also between paradise (the antechamber of heaven) and heaven itself.}}</ref><ref name="University2001">{{cite book|title=American Methodist Worship|url=https://books.google.com/books?id=I1TDD5-CLlEC|access-date=10 April 2014|date=8 March 2001|publisher=Oxford University Press|isbn=9780198029267|page=202|author=Karen B. Westerfield Tucker|quote=Decisions made during life were therefore inseparably connected to what came after life. Upon death, according to Wesley, the souls of the deceased would enter an intermediate, penultimate state in which they would remain until reunited with the body at the resurrection of the dead. In that state variously identified as "the ante-chamber of heaven," "Abraham's bosom," and "paradise".|archive-date=4 July 2014|archive-url=https://web.archive.org/web/20140704174315/http://books.google.com/books?id=I1TDD5-CLlEC|url-status=live}}</ref> The dead will remain in Hades "until the [[Day of Judgment]] when we will all be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (see {{Bibleverse|Matthew|25|KJV}})."<ref>{{cite book|last=Swartz|first=Alan|title=United Methodists and the Last Days|url=http://hermeneutic.org/2009/04/united-methodists-and-last-days.html|date=20 April 2009|publisher=Hermeneutic|quote=Wesley believed that when we die we will go to an Intermediate State (Paradise for the Righteous and Hades for the Accursed). We will remain there until the Day of Judgment when we will all be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (see Matthew 25).|url-status=dead|archive-url=https://web.archive.org/web/20120411115342/http://hermeneutic.org/2009/04/united-methodists-and-last-days.html|archive-date=11 April 2012}}</ref>

====Reformed====
{{Main|Glorification#Reformed Churches}}
After death, [[Reformed church|Reformed]] theology teaches that through [[glorification]], God "not only delivers His people from all their suffering and from death, but delivers them too from all their sins."<ref name="PRCA2019">{{cite web |title=Glorification |url=http://www.prca.org/current/Doctrine/Volume%205/news-e21.htm |publisher=[[Protestant Reformed Churches in America]] |access-date=23 May 2019 |language=en |archive-date=1 June 2019 |archive-url=https://web.archive.org/web/20190601235928/http://www.prca.org/current/Doctrine/Volume%205/news-e21.htm |url-status=live }}</ref> In glorification, Reformed Christians believe that the departed are "raised and made like the glorious body of Christ".<ref name="PRCA2019"/> Theologian [[John F. MacArthur]] has written that "nothing in Scripture even hints at the notion of purgatory, and nothing indicates that our glorification will in any way be painful."<ref name="Walls2002">{{cite book |last1=Walls |first1=Jerry L. |title=Heaven: The Logic of Eternal Joy |date=2002 |publisher=[[Oxford University Press]] |isbn=9780199880553 |language=en}}</ref>

=====Walls' argument=====
Jerry L. Walls and James B. Gould have likened the glorification process to the core or sanctification view of purgatory<ref>{{Cite book |url=https://books.google.com/books?id=vEScDQAAQBAJ&q=gould+%22core+view%22+purgatory&pg=PA74 |title=James B. Gould, ''Practicing Prayer for the Dead: Its Theological Meaning and Spiritual Value'' (Wipf and Stock 2016), pp. 73−76 |isbn=9781498284578 |access-date=2019-05-23 |archive-date=2021-03-12 |archive-url=https://web.archive.org/web/20210312095750/https://books.google.com/books?id=vEScDQAAQBAJ&pg=PA74&dq=gould+%22core+view%22+purgatory&hl=en&sa=X&ved=0ahUKEwjRk9fI_7HiAhViqHEKHcxzDb8Q6AEIKDAA#v=onepage&q=gould%20%22core%20view%22%20purgatory&f=false |url-status=live |last1=Gould |first1=James B. |date=4 November 2016 |publisher=Wipf and Stock Publishers }}</ref> "Grace is much more than forgiveness, it is also transformation and sanctification, and finally, glorification. We need more than forgiveness and justification to purge our sinful dispositions and make us fully ready for heaven. Purgatory is nothing more than the continuation of the sanctifying grace we need, for as long as necessary to complete the job".<ref>[https://books.google.com/books?id=kFqzG3UPz3EC&dq=%22finally+glorification%22+Walls&pg=PA174 Jerry L. Walls, ''Purgatory: The Logic of Total Transformation'' (Oxford University Press 2012), p. 174] {{Webarchive|url=https://web.archive.org/web/20210312095750/https://books.google.com/books?id=kFqzG3UPz3EC&pg=PA174&dq=%22finally+glorification%22+Walls&hl=en&sa=X&ved=0ahUKEwjR7sGFo7LiAhWxThUIHY8FDcYQ6AEIKDAA#v=onepage&q=%22finally%20glorification%22%20Walls&f=false |date=2021-03-12 }}; cf. [https://books.google.com/books?id=61Ndt5cmkhwC&dq=purgatory+%22situate+a+process+of+purification+within%22&pg=PA53 Jerry L. Walls, ''Heaven: The Logic of Eternal Joy'' (Oxford University Press 2002), pp. 53−62] {{Webarchive|url=https://web.archive.org/web/20210312095752/https://books.google.com/books?id=61Ndt5cmkhwC&pg=PA53&lpg=PA53&dq=purgatory+%22situate+a+process+of+purification+within%22&source=bl&ots=UP_dJAOVSo&sig=ACfU3U2cxcFwbSNB1aVlgRR3GxMtEBNQVg&hl=en&sa=X&ved=2ahUKEwid-q_fr7LiAhXqTxUIHSdAD6gQ6AEwBHoECAIQAQ#v=onepage&q=purgatory%20%22situate%20a%20process%20of%20purification%20within%22&f=false |date=2021-03-12 }} and [https://www.firstthings.com/article/2002/04/purgatory-for-everyone Jerry L. Walls, "Purgatory for Everyone"] {{Webarchive|url=https://web.archive.org/web/20190330143444/https://www.firstthings.com/article/2002/04/purgatory-for-everyone |date=2019-03-30 }}</ref>

As an argument for the existence of purgatory, Protestant religious philosopher [[Jerry L. Walls]]<ref>{{cite web |url=https://www.hbu.edu/Choosing-HBU/Academics/Colleges-Schools/School-of-Christian-Thought/Departments/Department-of-Philosophy/Faculty/Jeremy-Neill-(1).aspx |url-status=dead |title=Jerry Walls, PhD |publisher=HBU.edu |archive-url=https://web.archive.org/web/20150503012307/http://www.hbu.edu/Choosing-HBU/Academics/Colleges-Schools/School-of-Christian-Thought/Departments/Department-of-Philosophy/Faculty/Jeremy-Neill-(1).aspx |archive-date=2015-05-03 }}.</ref> wrote ''Purgatory: The Logic of Total Transformation'' (2012). He lists some "biblical hints of purgatory" (Mal 3:2; 2 Mac 12:41–43; Mat 12:32; 1 Cor 3:12-15) that helped give rise to the doctrine,<ref>[https://books.google.com/books?id=kFqzG3UPz3EC&dq=Walls+%22biblical+hints%22+purgatory&pg=PA11 Jerry L. Walls, ''Purgatory: The Logic of Total Transformation'' (Oxford University Press 2012), pp. 11–13]</ref> and finds its beginnings in [[Early Christianity|early Christian]] writers whom he calls "Fathers and Mothers of Purgatory".<ref>Walls, 2012, pp. 14–17</ref> Citing Le Goff, he sees the 12th century as that of the "birth of purgatory", arising as "a natural development of certain currents of thought that had been flowing for centuries",<ref>Walls, 2012, pp. 17−22</ref> and the 13th century at that of its rationalization, "purging it of its offensive popular trappings", leading to its definition by a council as the church's doctrine in 1274.<ref>Walls, 2012, pp. 22–24</ref> 

Walls does not base his belief in purgatory primarily on scripture, the Mothers and Fathers of the Church, or the [[magisterium]] (doctrinal authority) of the Catholic Church. Rather his basic argument is that, in a phrase he often uses, it "makes sense."<ref>For example, Walls,  2012, p. 71</ref> For Walls, purgatory has a [[logic]], as in the title of his book. He documents the "contrast between the satisfaction and sanctification models" of purgatory. In the satisfaction model, "the punishment of purgatory" is to satisfy God's justice. In the sanctification model, Wall writes: "Purgatory might be pictured ... as a regimen to regain one’s spiritual health and get back into moral shape."<ref>Walls, 2012, pp. 76, 90.</ref> 

In Catholic theology Walls claims that the doctrine of purgatory has "swung" between the "poles of satisfaction and sanctification" sometimes "combining both elements somewhere in the middle". He believes the sanctification model "can be affirmed by Protestants without in any way contradicting their theology" and that they may find that it "makes better sense of how the remains of sin are purged" than an instantaneous cleansing at the moment of death.<ref>Walls 2012, p. 90</ref>