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We are continuing our series of blog posts focusing on key people in church history. C.S. Lewis is a fascinating character, but some of his theology has come under fire (especially by Protestants). The main criticism against Lewis is his view of the afterlife, specifically the concept of Purgatory. 

So the question must be asked, "Did C.S. Lewis believe in the concept of Purgatory?" Well, see for yourself. Below are Lewis’ words. 

“Of course, I pray for the dead (i.e. the dead in Purgatory). The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best with unmentionable to Him?” (Letters to Malcolm: Chiefly on prayer).

“How do I know all her (Joy, Lewis’ deceased wife) anguish is past? I have never believed before—I thought it immensely improbable—that the most faithful of souls could leap straight into perfection and peace the moment death has rattled in the throat.”

Again, referring to Joy (his deceased wife),

“I know there are not only tears to be dried but stains to be scoured.”

And finally,

“The job will not be completed in this life; but He means to get us as far as possible before death.”

Therefore, it seems self-evident that Lewis wholeheartedly believed in some concept of Purgatory.

Now before I give my thoughts regarding Purgatory, I want to be clear on what Lewis believed (and didn’t believe) about Purgatory. Some would say C.S. Lewis believed in the (recently popularized) sanctification (i.e. cleansing) model of Purgatory, rather than the classic model of satisfaction (i.e. punishment for your sins). But if you are like me you are wondering, "What is the sanctification model of Purgatory?" Basically, it is the idea that Purgatory is necessary to make the Christian fully or completely sanctified before you enter Heaven.

Lewis explains,

“Our souls demand Purgatory, don’t they? Would it not break the heart if God said to us, “It is true, my son, that your breath smells and your rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into joy”? Should we not reply, “With submission, sir, and if there is no objection, I’d rather be cleansed first.” “It may hurt, you know”—even so, sir.”

Again, this is fascinating. Lewis believes that Christians will actually demand to be placed in Purgatory. The beauty and purity of Heaven will still be too much for their sinful disposition, so the Christian must be purged so that they can reside in their eternal home. But let us not overlook that (according to Lewis) God seems to be willing to complete the process of Sanctification unilaterally, which continues to be the theological position of most Protestants.  

So, is Lewis’ correct? Should Protestants reexamine this doctrine, especially since most of us revere the legendary Oxford Don for his literature and his apologetics?

Here is my answer in three distinct arguments:

#1—There is not one explicit (or implicit) verse advocating the concept of purgatory.

Those who oppose this doctrine often argue this point: There is no biblical evidence. And if there is no biblical evidence, then there is no theological evidence. What else do we base our theology on?

#2—It cannot be reconciled with justification by faith alone.

This was the main objection by the Reformers. The concept of Purgatory (i.e. the satisfaction model) requires justification by works. In other words, it is your works that releases you from Purgatory. It is your works that satisfies the wrath of God. It is your works that reconcile you to God. And finally, it is your works that grant you entrance into Heaven.

The truth: The doctrine of Purgatory distorts the gospel of Jesus Christ, therefore, it is heresy.

#3—Scripture seems to teach immediate placement of individuals in Heaven (and maybe in Hell).

What else can we conclude from the interaction of Jesus and the thief on the cross?

And he said, "Jesus, remember me when you come into your kingdom." And he said to him, "Truly, I say to you, today you will be with me in Paradise." (Luke 23:42)

It seems clear that Jesus and the thief went immediately into Heaven.

Someone may ask, “Is it possible Purgatory is Paradise?” I mean, didn’t C.S. Lewis believe in something like that? Yes, he did. Notice the words of Lewis’ guide in The Great Divorce.

“It depends on the way you are using the words. If they leave that grey town (i.e. Hell) behind it will not have been Hell. To any that leaves it, it is Purgatory. And perhaps you had better not call this country Heaven. Not Deep Heaven, you understand. You can call it the Valley of the Shadow of Life.”

Interesting, isn’t it? Ok, let us reason together for a moment. Now if there is any legitimacy in the sanctification model of Purgatory, isn’t the thief on the Cross the example Par Excellence? In other words, if anyone needed the “sanctifying work of Purgatory”, it is the thief on the cross, because he had no time to grow in sanctification or prepare himself for the beauties of Heaven.  So it seems reasonable to me that if you add the conversion of the thief with the finality of Hebrews 9:27, the reader must conclude that when you walk through death’s doors, there is no opportunity for purging, learning or changing your mind. All sales are final.

Conclusion

C.S. Lewis is one of the greatest storytellers and apologists ever to walk the face of the earth. Christians should not hesitate to read his works over and over again. But was he right about Purgatory? Nope. Dead wrong. No pun intended.