The question comes from a Roman Catholic friend who believes in Purgatory, so, naturally, this topic is addressed in our answer, as Purgatory is truly the underlying subject. Here is the full scope of his question:
Question:
"Pastor Ronald, if Christ said, 'It is finished,' does that mean all believers are saved even if they continue in sin? What if a believer stole a piece of candy, didn't confess it, and then suddenly died—is he still saved or is he condemned?"
Answer:
1) Christ's Work is Finished: Sufficient and Complete
When Jesus said on the cross, "It is finished" (Greek: tetelestai, John 19:30), He did not say "partially done." He declared that everything necessary for the forgiveness of sin and reconciliation with God was accomplished.
This is the foundation of Reformed Arminian theology:
The atonement is complete; it is not dependent on future purification (Hebrews 10:10–14).
However, the benefits of the atonement are only for those who remain in Christ through faith and grace (Romans 5:1–2).
Yes, Jesus paid for all sins, but those who receive the saving effect are those who abide in Christ. This is not about earning salvation, but about cooperating with grace, not adding man-made systems like Purgatory.
2) Purgatory: A Denial of the Sufficiency of Christ's Work
Purgatory is like saying that justification is insufficient, that even if you are a believer, you still need to pass through a cleansing fire after death.
But the Bible says:
“For by one offering He has PERFECTED FOREVER those who are being sanctified.” (Hebrews 10:14)
Take note: perfected forever. This means the believer's standing before God is finalized. Yes, sanctification is ongoing during life, but there is no "after-death process" required to complete what Christ started. The belief in Purgatory is like saying, "The blood of Christ is not enough." That is not humility; it is unbelief disguised as reverence.
3) The Candy Thief: Discipline vs. Condemnation
What about a believer who stole candy and died without confessing it? As Reformed Arminians, we do not teach "once saved, always saved." Our principle is: "once in Christ, remain in Christ."
“If anyone sins, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1)
If a believer sins, he is still covered by the atonement because his union with Christ remains. However, if he rejects repentance, persists in rebellion, or abandons the faith, the grace he once received is lost (Hebrews 10:26–29).
The sin of stealing is not what would send him to hell; the lack of faith is what would. Sin is merely evidence of the heart's condition. The blood of Christ cleanses every sin of those who walk in the light (1 John 1:7).
4) God's Discipline: Here in Life, Not in Purgatory
God's discipline occurs while we are alive (Hebrews 12:6–10) to correct, cleanse, and restore us. That is sanctification, not punishment. When a believer dies, he goes directly into the presence of the Lord, not a "waiting room of suffering."
“Absent from the body, present with the Lord.” (2 Corinthians 5:8)
“There is now no condemnation to those who are in Christ Jesus.” (Romans 8:1)
No condemnation. No purgatory. The fire that cleanses the believer is the Holy Spirit's work here in life, not an afterlife furnace.
5) The Saving Grace is Also the Sanctifying Grace
This is our difference with Rome and with shallow evangelicalism:
We reject Purgatory because salvation is by grace alone, through faith alone, in Christ alone.
But we also reject "cheap grace" that lacks holiness.
True grace transforms; it doesn't just justify.
“The grace of God has appeared… teaching us to deny ungodliness.” (Titus 2:11–12)
The true believer will grow in obedience, not to earn salvation, but as evidence of genuine faith.
6) Purgatory: A Distortion of Justification
Catholic theology often blends justification and sanctification, implying that it's not enough to be declared righteous; you must also become righteous through suffering.
But the Bible is clear:
“Blessed is the man to whom the Lord will not impute sin.” (Romans 4:8)
Imputation means God no longer counts the believer's sin against him. If Purgatory were true, it would suggest God still counts sin after death, which contradicts His Word.
7) The True "Fire" is Already Within the Believer
“For our God is a consuming fire.” (Hebrews 12:29)
The Holy Spirit is the one who cleanses and sanctifies us now, not in the afterlife. That is sanctification. Purgatory replaces the Spirit's lifelong work with an after-death furnace. That is a downgrade, not the gospel.
Conclusion: Nothing to Add to the Cross
Christ did not say, "It's almost finished; it's your turn." He said: "It is finished."
As Reformed Arminians, we stand firm on this:
Salvation is secured by the finished work of Christ.
Sanctification is the daily fruit of faith.
Purgatory is a rejection of both.
In short:
“Either the blood of Christ cleanses completely, or it does not cleanse at all.”
There is no halfway grace. There is only the finished cross and the empty tomb of Christ!
Historical and Patristic Evidence Against Purgatory
The idea of purgatorium—a literal fire after death where the soul is punished and cleansed—only emerged several centuries after the time of the Apostles. It does not originate from Scripture or the beliefs of the early Christians. Let us look at the writings of the Church Fathers themselves.
Chrysostom (A.D. 347–407): Cleansing is Spiritual, Not Postmortem
John Chrysostom, one of the most respected Greek Fathers, frequently taught about repentance but never about a purgatorial fire.
He stated:
“Now is the time for repentance, now the time for forgiveness; there, only judgment and justice.” (Homily 28 on 2 Corinthians)
Meaning: cleansing happens here in life, not in a fire after death. This aligns with Hebrews 9:27:
“It is appointed for man to die once, and after that comes judgment.”
Clearly, Chrysostom’s theology is contrary to Rome's Purgatory.
Augustine (A.D. 354–430): Spiritual Fire in Life, Not a Literal Fire After Death
Yes, Augustine used the word fire, but the context was spiritual cleansing during life, not a literal place after death.
He said:
“Each man’s work will be tested by fire… not literal fire, but the trial of tribulation.” (Psalm 37:3; City of God 21.26)
When he did speculate about postmortem cleansing, he did not teach it as dogma. He said:
“It is not impossible that some may be saved, as it were, through fire… but this may occur while still alive.”
Thus, even Augustine did not teach Purgatory—he merely explored a metaphor. Rome later turned this into a doctrine.
Tertullian (A.D. 160–225): Tradition of Commemoration, Not Purgatory
Tertullian taught prayer for the dead, but the purpose was commemoration, not the cleansing of sin.
He stated:
“We offer oblations for the dead, on the annual day of their birth [into heaven], not to cleanse sin.” (De Corona Militis, ch. 3)
The early church honored the deceased but did not believe their state could be changed after death.
Origen (A.D. 185–254): The Source of Error
Origen speculated that spiritual cleansing might occur, but his view was allegorical and universalist (even suggesting demons could be restored). Rome converted his allegory into a literal doctrine. Ironically, the Council of Constantinople (553 A.D.) condemned Origen's views as heresy. The very idea that partially inspired Purgatory was rejected by the early church.
Gregory the Great (A.D. 540–604): Where the Purgatory Doctrine Began
Gregory the Great was the first to institutionalize Purgatory.
He said:
“The souls of the faithful may be cleansed after death by temporary punishment.” (Dialogues 4:39)
But notice: this is 500 years after Christ, far removed from the apostles' teaching. This is when Roman legalism and pagan fire imagery began to merge, forming the Purgatory known today.
Reformed Arminian Summary
| Doctrine | Biblical Teaching | Early Church Fathers' Harmony | Catholic Addition (vs. RC) |
| Justification | Declared righteous once for all (Romans 5:1). | Chrysostom: "Now is repentance, then is judgment." | Ongoing payment for sin (Impugns "It is Finished"). |
| Sanctification | Lifelong transformation by the Holy Spirit (1 Thess. 5:23). | Augustine: "Fire of trial, not a place." | Fire after death (Replaces the Spirit's work). |
| Final State | "Absent from the body, present with the Lord" (2 Cor. 5:8). | Tertullian: "Commemoration of the departed." | Prayer to reduce suffering (Denies instant glorification). |
| Judgment | "Appointed once to die, then judgment" (Heb. 9:27). | Universally accepted. | Purgatory delay before judgment (Adds a pre-judgment step). |
Brother, Purgatory may seem humble on the surface, but at its heart, it declares: "Christ's work is not enough." That is not humility; it is unbelief mixed with reverence. Jesus did not pay just a part of the debt. He erased the entire debt.
“He has forgiven us all our trespasses, by canceling the record of debt… he set aside, nailing it to the cross.” (Colossians 2:13–14)
Purgatory does not magnify grace; it diminishes the sufficiency of the cross.
The true purifying fire is within the believer now—the work of the Holy Spirit preparing us for the day we meet Christ (1 Thess. 5:23–24).
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