of course not... like i said, Christ died for our sins- past
present AND future. but that doesn't mean that we can jus go on
sinning like there's no tommorow. BUT God knows that the flesh will
continue to fail us and so we will continue to sin. it surely is
wrong for us to think: "Christ died for my sins already... that
means i can sin in future n its OK!"
that is of course, not ok. that is taking advantage of His
sacrifice. y do i say restitution is not necessary but in fact,
contradict's God's Word? because no amount of good works that we do
to try to "make up" for the sins we commited AFTER we accepted
Jesus will satisfy God. lemme quote from a source :
According to the Handbook for Todays Catholic, page 47, "If you
die in the love of God but possess any stains of sin, such stains
are cleansed away in a purifying process called purgatory. These
stains of sin are primarily the temporal punishment due to venial
or mortal sins already forgiven but for which sufficient penance
was not done during your lifetime."
The Catholic Catechism, paragraph 1030, says that purgatory is for
"All who die in God's grace and friendship, but still imperfectly
purified, are indeed assured of their eternal salvation, but after
death they undergo purification, so as to achieve the holiness
necessary to enter the joy of heaven."
Among the many doctrines that Catholicism claims to be derived
through Sacred Tradition, purgatory is one of the most interesting
and puzzling, particularly to a Protestant. In light of the Pauline
doctrine of justification by grace through faith,
how is it possible that an afterlife cleansing through punishment
is necessary for a Christian who has trusted in Jesus to cleanse
him from all His sins? Wasn't Jesus' punishment for our
transgressions sufficient? Didnt He take our place in that He
suffered our death? It would seem that the words of Christ,
"It is finished," (John 19:30) do not mean that
the cleansing of our souls was completed on the cross.
Of course, Roman Catholic doctrine states that eternal life is
bestowed upon the one who receives baptism (Catechism, par. 1265 -
1266, 1992). It is the stains of the sins committed after baptism
and not removed through penance, good works, prayers, the Mass,
etc., that are removed in the fires of purgatory (Handbook for
Today's Catholic, page 47).
In light of the doctrine of justification by faith (Rom. 5:1),
where Jesus bore all of our sins, purgatory would
seem to have no theologically justifiable right to exist. But the
Bible alone is not appealed to by Catholic theologians in support
of Purgatory. By far, the main support for Purgatory is found in
the Catholic doctrine of Sacred Tradition. Nevertheless, what does
the Bible say about justification, punishment, and our sins?
What is justification by faith?
To justify means acquit, declare righteous, the
opposite of condemn. It means to not be guilty of breaking the
Law and to be deemed as righteous by the standard of the
Law.
God gave the Law, i.e, the 10 commandments. The Law is a reflection
of Gods character and it is a perfect standard of righteousness
which no one can keep. Since no one is able to keep Gods Law,
no one can be justified by the Law (Rom. 3:20).
There is, therefore, none righteous (Rom.
3:10-12). This is the problem of all people. We have all broken
Gods Law and are in need of justification, of being declared
righteous in Gods sight. This can only be done through the
Messiah, our sin bearer.
Jesus is the one who took our place on the cross (1 Pet. 2:24),
became sin on our behalf (2 Cor. 5:21), and turned away the wrath
of God from us (Rom. 5:9) by being a propitiation (1 John 2:2) that
turned away the wrath of God. He was punished in our place.
Therefore, Jesus was our substitution. The righteous work
of Christ is imputed to the believer by grace (Titus 3:7)
and through faith (Rom. 5:1). This justification
is a legal action on the part of God reckoning the believer as
having satisfied the Law all of the Law.
It necessarily follows that to be justified in Gods eyes,
is to be fully justified. It is not part of the Law that must be
satisfied, but all of it. Perfection is the standard. Likewise, it
is not part of our sins that were born by Christ, but all of
them. This justification includes all of the sins of the believer
(past, present, and future) or else we could not be
justified.
What does the Catholic Catechism Say?
The Catholic Catechism (paragraphs 1990-1992) says, "Justification
detaches man from sin which contradicts the love of God, and
purifies his heart of sin. Justification follows upon Gods
merciful initiative of offering forgiveness. It reconciles man with
God. It frees from the enslavement to sin, and it
heals"...."Justification is at the same time the acceptance of
Gods righteousness through faith in Jesus Christ..." and
"...justification is conferred in Baptism, the sacrament of faith.
It conforms us to the righteousness of God, who makes us inwardly
just by the power of his mercy."
Of particular interest is the reference that "justification is
conferred in Baptism, the sacrament of faith." There are many
verses in the Bible that deal with baptism and putting on Christ
(Gal. 3:27; Rom. 6:1-11). This paper is not intended to discuss the
nature of baptism. Nevertheless, I strongly affirm that baptism is
a covenant sign for the believer who is already justified by faith
and for the children of believers who are under the covenant
headship of the family. Baptism is not what justifies a person.
Rather,
Justification is a gift by His grace through Jesus (Rom.
3:24)
Justification is by grace (Titus 3:7)
Justification is by faith (Rom. 3:28; 5:1; Gal. 3:24)
Justification is by Jesus blood (Rom. 5:9).
Justification is in the name of the Lord Jesus (1 Cor. 6:11).
Justification is not equated with baptism, but with grace, faith,
and the blood of Jesus.
Jesus said, "It is finished," (John 19:30)
Jesus bore our sins in His body, paid the penalty for them,
and died. He said, "It is finished." In Greek, the phrase, "It is
finished" is one word, tetelestai. In ancient Greek papyri texts
that were receipts for taxes, when a debt was paid in full, the
word tetelestai, was written on the document. This meant that the
debt had been paid in full. In other words, Jesus had finished the
work of atonement. But not only atonement (to make amends, to make
right), but also of propitiation (turning away Gods wrath). He had
fully paid the debt invoked by the sinner. There was nothing more
to be done... It was finished.
Yet, the doctrine of Purgatory, in effect, is saying that we must
suffer in purgatory for sins not covered by baptism and not
covered by the cross. It is to say that the work of Christ is not
finished and that there are things we must do to complete the
sacrificial, cleansing work of Christ. This amounts to earning
heaven by our good works, albeit, a work of suffering.
Additionally, the doctrine of Purgatory implies that a person must
atone for his own sins. It implies that the person must do more
than what the Law of God requires of him. This is called
supererogation.
When Jesus said, "It is finished," all that was necessary in the
atonement was concluded and all in Christ were justified. We cannot
complete or add to Christs work through our suffering. Purgatory
is not only unnecessary, but it contradicts Gods
word.
i noe tt source is gg to spark some debate, but im not trying to
start a flame war. the source is basing its argument on the Bible
which is our golden standard of the Truth. so however u which to
see it, its up to u. but ultimately, i hope we all remember to look
back to the Word, which is God's infallible Truth.
Cheers 
