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In Celebration of the Solemnity of Christ the King, OTWOMD™ Features the theology of the “Last Things” or Eschatology. The End of the liturgical year always dwells on the life of the church and it’s people. Suffice it to say, we are asked to reflect on our own spiritual lives as we prepare ourselves here on earth for our eternal communion with our Lord, who is Christ, the King of Heaven and Earth. In this part of this series, we will discuss briefly the reality and truth of the existence of Purgatory and the poor souls that are suffering there.

PURGATORY
by Pope John Paul II

At the General Audience of Wednesday, 4 August 1999, following his catecheses on heaven and hell, the Holy Father reflected on Purgatory. He explained that physical integrity is necessary to enter into perfect communion with God therefore “the term purgatory does not indicate a place, but a condition of existence”, where Christ “removes … the remnants of imperfection”.

Purgatory Is Necessary Purification

Before we enter into full communion with God, every trace of sin within us must be eliminated and every imperfection in our soul must be corrected

1. As we have seen in the previous two catecheses, on the basis of the definitive option for or against God, the human being finds he faces one of these alternatives: either to live with the Lord in eternal beatitude, or to remain far from his presence.

For those who find themselves in a condition of being open to God, but still imperfectly, the journey towards full beatitude requires a purification, which the faith of the Church illustrates in the doctrine of “Purgatory” (cf. Catechism of the Catholic Church, n. 1030-1032).

To share in divine life we must be totally purified

2. In Sacred Scripture, we can grasp certain elements that help us to understand the meaning of this doctrine, even if it is not formally described. They express the belief that we cannot approach God without undergoing some kind of purification.

According to Old Testament religious law, what is destined for God must be perfect. As a result, physical integrity is also specifically required for the realities which come into contact with God at the sacrificial level such as, for example, sacrificial animals (cf. Lv 22: 22) or at the institutional level, as in the case of priests or ministers of worship (cf. Lv 21: 17-23). Total dedication to the God of the Covenant, along the lines of the great teachings found in Deuteronomy (cf. 6: 5), and which must correspond to this physical integrity, is required of individuals and society as a whole (cf. 1 Kgs 8: 61). It is a matter of loving God with all one’s being, with purity of heart and the witness of deeds (cf. ibid., 10: 12f.)

The need for integrity obviously becomes necessary after death, for entering into perfect and complete communion with God. Those who do not possess this integrity must undergo purification. This is suggested by a text of St Paul. The Apostle speaks of the value of each person’s work which will be revealed on the day of judgement and says: “If the work which any man has built on the foundation [which is Christ] survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire” (1 Cor 3: 14-15).

3. At times, to reach a state of perfect integrity a person’s intercession or mediation is needed. For example, Moses obtains pardon for the people with a prayer in which he recalls the saving work done by God in the past, and prays for God’s fidelity to the oath made to his ancestors (cf. Ex 32: 30, 11-13). The figure of the Servant of the Lord, outlined in the Book of Isaiah, is also portrayed by his role of intercession and expiation for many; at the end of his suffering he “will see the light” and “will justify many”, bearing their iniquities (cf. Is 52: 13-53, 12, especially vv. 53: 11).

Psalm 51 can be considered, according to the perspective of the Old Testament, as a synthesis of the process of reintegration: the sinner confesses and recognizes his guilt (v. 3), asking insistently to be purified or “cleansed” (vv. 2, 9, 10, 17) so as to proclaim the divine praise (v. 15).

Purgatory is not a place but a condition of existence

4. In the New Testament Christ is presented as the intercessor who assumes the functions of high priest on the day of expiation (cf. Heb 5: 7; 7: 25). But in him the priesthood is presented in a new and definitive form. He enters the heavenly shrine once and for all, to intercede with God on our behalf (cf. Heb 9: 23-26, especially, v. 24). He is both priest and “victim of expiation” for the sins of the whole world (cf. 1 Jn 2: 2).

Jesus, as the great intercessor who atones for us, will fully reveal himself at the end of our life when he will express himself with the offer of mercy, but also with the inevitable judgement for those who refuse the Father’s love and forgiveness.

This offer of mercy does not exclude the duty to present ourselves to God, pure and whole, rich in that love which Paul calls a “[bond] of perfect harmony” (Col 3: 14).

5. In following the Gospel exhortation to be perfect like the heavenly Father (cf. Mt 5: 48) during our earthly life, we are called to grow in love, to be sound and flawless before God the Father “at the coming of our Lord Jesus with all his saints” (1 Thes 3: 12f.). Moreover, we are invited to “cleanse ourselves from every defilement of body and spirit” (2 Cor 7: 1; cf. 1 Jn 3: 3), because the encounter with God requires absolute purity.

Every trace of attachment to evil must be eliminated, every imperfection of the soul corrected. Purification must be complete, and indeed this is precisely what is meant by the Church’s teaching on purgatory. The term does not indicate a place, but a condition of existence. Those who, after death, exist in a state of purification, are already in the love of Christ who removes from them the remnants of imperfection (cf. Ecumenical Council of Florence, Decretum pro Graecis: DS 1304; Ecumenical Council of Trent, Decretum de iustificatione: DS 1580; Decretum de purgatorio: DS 1820).

It is necessary to explain that the state of purification is not a prolungation of the earthly condition, almost as if after death one were given another possibility to change one’s destiny. The Church’s teaching in this regard is unequivocal and was reaffirmed by the Second Vatican Council which teaches: “Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed (cf. Heb 9: 27), we may merit to enter with him into the marriage feast and be numbered among the blessed, and not, like the wicked and slothful servants, be ordered to depart into the eternal fire, into the outer darkness where “men will weep and gnash their teeth’ (Mt 22: 13 and 25: 30)” (Lumen gentium, n. 48).

6. One last important aspect which the Church’s tradition has always pointed out should be reproposed today: the dimension of “communio”. Those, in fact, who find themselves in the state of purification are united both with the blessed who already enjoy the fullness of eternal life, and with us on this earth on our way towards the Father’s house (cf. CCC, n. 1032).

Just as in their earthly life believers are united in the one Mystical Body, so after death those who live in a state of purification experience the same ecclesial solidarity which works through prayer, prayers for suffrage and love for their other brothers and sisters in the faith. Purification is lived in the essential bond created between those who live in this world and those who enjoy eternal beatitude.

Purgatory
by Rev. William G. Most

Mere reason suggests there must be a Purgatory. So many people seem to be good, but not so greatly good that they should be fit for heaven at once. Again, not nearly all are so evil as to deserve hell. So there should be a means of purification and paying the debt of temporal punishment for those not fit for hell, nor for heaven at once. (Of course Luther would say we can sin all we want and still go to heaven at once, if only we believe it is all covered by Christ’s merits: Epistle 501 to Melanchthon).

There is not much in Scripture on Purgatory except that in Second Maccabees 12:45, Judas sends a collection to the Temple for those fallen in battle, found with amulets on, “that they might be freed from this sin.” Luther saw so clearly that this referred to Purgatory–which he rejected–that he rejected this book too, declaring it not part of Scripture. Some have tried to see an implication of Purgatory in Matthew 12:32. There Jesus speaks of the sin against the Holy Spirit that will be forgiven “neither in this world nor in the next.” But the expression quoted is known in Rabbinic literature, where it means merely “never.” Still less could we deduce purgatory from First Corinthians 3:11-15. Paul means if the work of some Christian worker has been of such low quality that it burns down, he himself will be saved “as through fire.” But the fire seems to mean the apocalyptic fire of the last day, not a fire of purgatory.

But our belief in Purgatory rests on the tradition and definitions of the Church, at the Councils of Lyons II, Florence, and Trent.

The essential, perhaps the only suffering of Purgatory is the loss of God–it is like what we described in speaking of hell, except that in Purgatory there is no despair, rather, great consolation from assurance of salvation. Is there also something like fire in Purgatory? A host of private apparitions say there is; the Church has never pronounced on it. In fact the Eastern part of the Catholic Church has no such tradition. Many theologians say the suffering is greater than anything on earth. Neither Scripture nor Tradition tells us if that be so.

We do know that the souls there cannot merit or help themselves in any way anymore, they can only suffer. We know we can by prayers and penances relieve them, and somehow, they are enabled to know it when we do that, and they pray for us. How long should we pray and sacrifice for a particular soul? We do not know. St. Augustine in his Confessions (9:13), written 10 to 15 years after the death of his mother, St. Monica, still asked for prayers for her. If we can believe the private apparitions, Purgatory may last the equivalent of many years (we speak thus, for there is no time in Purgatory). For certain, it is terribly wrong to virtually canonize a person at the funeral, as Protestants do under the influence of Luther’s sad mistake. Sadly not a few Catholics are imitating them.

Question and Answer on Purgatory

Who are punished in purgatory?

Those are punished for a time in purgatory who die in the state of grace but are guilty of venial sin, or have not fully satisfied for the temporal punishment due to their sins.

(a) There will be no purgatory after the general judgment.

(b) Since we do not know how long individual souls are detained in purgatory, there is need for persevering prayer for the repose of the souls of all those who die after reaching the use of reason, except those who are canonized or beatified by the Church.

(c) The souls in purgatory are certain of entering heaven as soon as God’s justice has been fully satisfied.

The Mystery of Purgatory
by Fr. Stephen Torraco, Regina Coeli Academy

The Italian writer, Lalla Romano, when he turned 80 two years ago, was asked about his eternal destiny. He responded in a spirited way: “Even though I deserve hell, I doubt that will happen. And Dante invented Purgatory. So the only thing left for me is Paradise!” But there is also more to human life on this side of the grave than we can actually see, and again, more than the foolish are able to ponder. The trials, tribulations, and sufferings in this life, the Book of Wisdom points out, are a matter of God trying the souls of the just and finding them worthy of himself.

Those who trust God in this life understand these truths. Those who trust God understand that death is from the evil one, while life is from God, and that life ultimately outshines death. The foolish do not understand this, and they do not care. Thus, on the face of it, it seems quite clear: there are the souls of the just and the souls of the foolish. But we have to be concerned about what Jesus says in the Gospel of Luke: “So you also, when you have done all that is commanded you, say ‘We are useless servants. We have done no more than our duty.’”(Luke 17:10). What the Book of Wisdom calls the souls of the just, Jesus calls “useless servants.”

We have to come to terms with the fact that it is possible for a just man to die without having attained the level of spiritual maturity which is necessary to live in immediate communion with God. In other words, we need to recognize the human tendency toward mediocrity. Wouldn’t it be nice if human freedom were capable of good and evil only in the highest degree, without reserve, without resistance? But that is not the case.

The mediocre person gives himself to God but reserves a certain part of his life for himself. He does not see all the consequences of a change in his life. He does not direct his whole will to respond to the call of God’s grace, still giving in, in part, to evil tendencies. This is a decision for God, but with a request that God not take him seriously. It is a choice for Light, but with a lingering and morbid fascination for darkness.

These are the situations we understand because we experience them every day. Our faith calls these small acts of cowardice venial sins. They lack the fullness of charity. We give something, but keep something back. We mount the cross, but only with one hand and one foot. What can be done, Lord, with people like this? With useless servants like this? Are there many, perhaps all of us?

Dear Lord, help us to be utterly grateful for your unfathomable mystery of Purgatory, for the merciful delay of suffering by which you make up for our faults and complete the work that we do not finish in our earthly lives.

How to Avoid Purgatory
by Fr. Paul O’Sullivan

1. In every prayer you say, every Mass you hear, every Communion you receive, every good work you perform, have the express intention of imploring God to grant you a holy and happy death and no Purgatory. Surely God will hear a prayer said with such confidence and perseverance.

2. Always wish to do God’s will. It is in every sense the best for you. When you do or seek anything that is not God’s will, you are sure to suffer. Say fervently, therefore, each time you recite the Our Father: “Thy will be done”

3. Accept all the sufferings, sorrows, pains and disappointments of life, be they great or small: ill health, loss of goods, the death of your dear ones, heat or cold, rain or sunshine, as coming from God. Bear them calmly and patiently for love of Him and in penance for your sins. Of course one may use all his efforts to ward off trouble and pain, but when one cannot avoid them let him bear them manfully. Impatience and revolt make sufferings vastly greater and more difficult to bear.

4. Christ’s life and actions are so many lessons for us to imitate. The greatest act in His life was His Passion. As He had a Passion, so each one of us has a passion. Our passion consists in the sufferings and labours of every day. The penance God imposed on man for sin was to gain his bread in the sweat of his brow. Therefore, let us do our work, accept its disappointments and hardships, and bear our pains in union with the Passion of Christ. We gain more merit by a little pain than by years of pleasure.

5. Forgive all injuries and offences, for in proportion as we forgive others, God forgives us.

6. Avoid mortal sins and deliberate venial sins and break off all bad habits. Then it will be relatively easy to satisfy God’s justice for sins of frailty. Above all, avoid sins against charity and against chastity, whether in thought, word or deed, for these sins [and the expiation for them] are the reason why many souls are detained in Purgatory for long years.

7. If afraid of doing much, do many little things, acts of kindness and charity, give the alms you can, cultivate regularity of life, method in work, and punctuality in the performance of duty; don’t grumble or complain when things are not as you please; don’t censure and complain of others; never refuse to do a favour to others when it is possible. These and suchlike little acts are a splendid penance.

8. Do all in your power for the Holy Souls in Purgatory. Pray for them constantly, get others to do so . . . and ask all those you know to do likewise. The Holy Souls will repay you most generously.

9. There is no way more powerful of obtaining from God a most holy and happy death than by weekly Confession, daily Mass and daily Communion.

10. A daily visit to the Blessed Sacrament–it need only be three or four minutes–is an easy way of obtaining the same grace. Kneeling in the presence of Jesus with eyes fixed on the Tabernacle, sure that He is looking at us, let us for a few minutes repeat some little prayer like these: “My Jesus, mercy.” “My Jesus, have pity on me, a sinner” “My Jesus, I love You” “My Jesus, give me a happy death”

Prayer for the Poor Souls in Purgatory

English

V. Eternal rest grant unto them, O Lord.
R. And let the perpetual light shine upon them.
And may the souls of all the faithful departed, through the mercy of God, rest in peace. Amen.

Latin

V. Requiem aeternam dona eis, Domine.
R. Et lux perpetua luceat eis.
Fidelium animae, per misericordiam Dei, requiescant in pace. Amen.

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(1) Taken from: L’Osservatore Romano Weekly Edition in English [Purgatory: 11/18 August, 7]
(2) Taken from The Basic Catholic Catechism: PART FOUR: The Apostle’s Creed VI-VIII Seventh Article: “From thence He shall come to judge the living and the dead” By William G. Most. (c)Copyright 1990 by William G. Most
(3) The Baltimore Catechism, no. 3, Lesson 14
Source - Eternal Word Television Network