Do Catholics Believe in Purgatory?

CERC ^ | FR. WILLIAM SAUNDERS

[Coleus]

Do Catholics Believe in Purgatory?    FR. WILLIAM SAUNDERS

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I hardly hear purgatory mentioned anymore. I have even heard some Catholics say we do not believe in it since Vatican II. What is the right teaching?

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On Sept. 17, 2002, our late beloved Pope John Paul II stressed the need to pray for the Souls in Purgatory. He said, "The first and highest form of charity for brothers is the ardent desire for their eternal salvation ... . Christian love knows no boundaries and goes beyond the limits of space and time, enabling us to love those who have already left this earth." Therefore, not only the belief in purgatory but also the spiritual duty to pray for the souls there remains part of our Catholic faith.

Contrary to what some may erroneously believe, Vatican II's "Dogmatic Constitution on the Church" asserted, "This sacred council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of Heaven or who are yet being purified after their death; and it proposes again the decrees of the Second Council of Nicea, of the Council of Florence, and of the Council of Trent" (No. 51).

Moreover, the Catechism clearly affirms the Church's belief in purgatory and the purification of the soul after death: "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. The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned" (cf. No. 1030-32).

As Vatican II stated, the Church has consistently believed in a purification of the soul after death. This belief is rooted in the Old Testament. In the Second Book of Maccabees, we read of how Judas Maccabees offered sacrifices and prayers for soldiers who had died wearing amulets, which were forbidden by the Law; Scripture reads, "Turning to supplication, they prayed that the sinful deed might be fully blotted out" (12:42) and "Thus, [Judas Maccabees] made atonement for the dead that they might be freed from the sin" (12:46). This passage gives evidence of the Jewish practice of offering prayers and sacrifices to cleanse the soul of the departed.

Rabbinic interpretation of Scripture also attests to the belief. In the Book of the Prophet Zechariah, the Lord spoke, "I will bring the one third through fire, and I will refine them as silver is refined, and I will test them as gold is tested" (13:9); the School of Rabbi Shammai interpreted this passage as a purification of the soul through God's mercy and goodness, preparing it for eternal life. In Sirach 7:33, "Withhold not your kindness from the dead" was interpreted as imploring God to cleanse the soul. In sum, the Old Testament clearly attests to some kind of purification process of the soul of the faithful after death.

The New Testament has few references about a purging of the soul or even about heaven for that matter. Rather the focus is on preaching the Gospel and awaiting the second coming of Christ, which only later did the writers of sacred Scripture realize could be after their own deaths. However, in Matthew 12:32, Jesus' statement that certain sins "will not be forgiven either in this world or in the world to come," at least suggests a purging of the soul after death. Pope St. Gregory (d. 604) stated, "As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come." The Council of Lyons (1274) likewise affirmed this interpretation of our Lord's teaching.

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As we ponder the beautiful understanding of purgatory, we must never forget the importance of praying for and having Masses offered for the repose of the souls of our loved ones.

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The key to this answer, however, is to see the beauty behind the doctrine of purgatory. We believe that God gave us a free will so that we could choose between right and wrong, good and evil. Our free will allows us to make the one fundamental choice — to love God. An act of the free will also entails responsibility. When we choose not to love God and thereby sin, we are responsible for that sin. God in His justice holds us accountable for such sins, but in His love and mercy desires us to be reconciled to Himself and our neighbor. During our life on this earth, if we really love God, we examine our consciences, admit our sins, express contrition for them, confess them, and receive absolution for them in the sacrament of penance.

We perform penances and other sacrifices to heal the hurt caused by sin. In so doing, we are continually saying "yes" to the Lord. In a sense our soul is like a lens — when we sin, we cloud the lens; it gets dirty, and we lose the focus of God in our lives. Through confession and penance, God cleanses the "lens" of our soul. When we die, if we leave this life fundamentally loving God, dying in His grace and friendship, and free of mortal sin, we will have eternal salvation and attain the beatific vision — we will see God for who He is. If we die with venial sins or without having done sufficient penance for our sins, God in His love, mercy and justice will purify our souls, "cleanse the lens" so to speak. After such purification, the soul will then be united with God in heaven and enjoy the beatific vision.

As we ponder the beautiful understanding of purgatory, we must never forget the importance of praying for and having Masses offered for the repose of the souls of our loved ones. Pope Leo XIII in his encyclical Mirae caritatis (1902) beautifully elaborated this point and emphasized the connection between the communion of saints with the Mass: "The grace of mutual love among the living, strengthened and increased by the Sacrament of the Eucharist, flows, especially by virtue of the Sacrifice [of the Mass], to all who belong to the communion of saints. For the communion of saints is simply ... the mutual sharing of help, atonement, prayers, and benefits among the faithful, those already in the heavenly fatherland, those consigned to the purifying fire, and those still making their pilgrim way here on earth.

These all form one city, whose head is Christ, and whose vital principle is love. Faith teaches that although the august Sacrifice can be offered to God alone, it can nevertheless be celebrated in honor of the saints now reigning in Heaven with God, who has crowned them, to obtain their intercession for us, and also, according to apostolic tradition, to wash away the stains of those brethren who died in the Lord but without yet being wholly purified." Likewise, the Catechism asserts, "From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic Sacrifice, so that, thus purified, they may attain the beatific vision of God" (No. 1032). Therefore, when we face the death of someone, even a person who is not Catholic, to have a Mass offered for the repose of his soul and to offer our prayers are more beneficial and comforting than any other sympathy card or bouquet of flowers.

Most importantly, we should always remember our own dearly departed loved ones in the Holy Mass and through our own prayers and sacrifices to help in their gaining eternal rest. Since we are approaching the feast of All Souls (Nov. 2), now is a good time to remember our deceased loved ones by either having a Mass offered for their repose or, if the parish offers one, to remember them in the special All Souls Novena.

ACKNOWLEDGEMENT

Saunders, Rev. William. "Do Catholics Believe in Purgatory?" Arlington Catholic Herald.

This article is reprinted with permission from Arlington Catholic Herald.

THE AUTHOR

Father William P. Saunders is pastor of Our Lady of Hope Parish in Potomac Falls and former dean of the Notre Dame Graduate School of Christendom College. Father has been writing his weekly "Straight Answers" column for the Arlington Catholic Herald since 1993. The above article is one of those "Straight Answers" columns. Father Saunders is the author of Straight Answers, Answers to 100 Questions about the Catholic Faith, a book based on 100 of his columns and published by Cathedral Press in Baltimore.

[sanormal]

Your point is that the Rabbinical Judaic Canon should have no impact on the Christian Scriptures.

Martin Luther and John Calvin disagree. Both men rejected writings of the Old Testament based upon two factors:
1. The doctrinal content of the writings was at variance with their theology.
2. The Jews had ultimately rejected these writings.

Martin Luther knew that these were flimsy reasons and so engineered new canonical categories which were adopted by other "via media" communities.

Luther's Inner Canon were accepted books from which doctrine might be derived. Luther's Outer Canon were disputed writings that were to be included in the liturgy and prayer but from which no doctrinal content would be derived. Lutheran and Anglican bodies ultimately adopted this stance. Lutheran and Anglican Bibles and Lectionaries included these writings.

Calvin and his followers rejected the "disputed" writings of the Old Testament, altogether. He viewed them as having apocryphal value of significance only to a historian. Reformed Liturgy and prayer, therefore, excluded these writings from the start. Reformed Bibles and Lectionaries (such as they were) excluded these writings.

[Titanites]

I object to confession of sins to another human being.

You wouldn't happen to be another one of those who claims the man-made doctrine of sola scriptura and feels free to ignore those parts of scripture that makes him uncomfortable?

Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects. James 5:16

[jo kus]

Please direct me to that verse or series of verses in the Word of G-d.

See Post #12 and #13. The article also relates several verses, although the posts cover them.

Regards

[jo kus]

Martin Luther and John Calvin disagree. Both men rejected writings of the Old Testament based upon two factors: The doctrinal content of the writings was at variance with their theology. The Jews had ultimately rejected these writings.

Quite frankly, I don't care what Luther and Calvin rejected. They weren't in any sort of position to make such an authoritative statement. That is reserved for the successors of the Apostles, not to Joe-Smoe. Don't you think that manipulating the Word of God to fit your own personal theology is a bit arrogant? Fortunately, the Catholic Church didn't pay them any heed, and continue to present the Word of God to us fully.

Regards

[jo kus]

Read it for yourself and evaluate it with the Ruach haKodesh as to content.

There. The whole Protestant theology in a nutshell.

Determine it for yourself. Set yourself up as the ultimate authority.

"He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from [their] seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away." Luke 1:51-53

Regards

[armydoc]

Prayer of St. Gertrude the Great Our Lord dictated the following prayer to St. Gertrude the Great to release 1,000 Souls from Purgatory each time it is said.

Well, then Catholics have a very powerful tool, and should be able to empty out Purgatory very quickly! Given that saying the Prayer of St. Gertrude the Great releases 1000 souls from purgatory each time it is said, and assuming a cumulative world population of approximately 100,000,000,000, and with a current world population of Catholics of 1 billion, only 1 out of ten Catholics would have to say the prayer once to empty out the place (even assuming everyone that ever lived is in purgatory- obviously not the case). The Pope could, today, direct that to happen. Purgatory could be empty in a week. Then, a "Purgatory Maintainance Program" consisting of all the participants at every weekday and Sunday Mass saying the Prayer of St. Gertrude the Great should keep Purgatory empty permanantly! No more suffering souls!

[Titanites]

The claim about the numbers released by the prayer of St. Gertrude is private revelation and the Church has not bound it's members to believe it. Personally, I have my doubts about the exact number it helps. In any case, whether it releases only 1 or 1000, it is a good prayer.

"Purgatory Maintainance Program"

Good concept and it's already in place.

[armydoc]

The claim about the numbers released by the prayer of St. Gertrude is private revelation and the Church has not bound it's members to believe it.

So you have the "approval and recommendation" by a Cardinal (see post 56), but it's still just a "private revelation"?

[Titanites]

Yes.

[Titanites]

Sorry, but I meant to add that I agree with the Cardinal's approval and recommendation. It is a good prayer.

[Titanites]

I'm in the middle of working on something else - agree should have been agreed, above.

[Uri’el-2012]

XS>Read it for yourself and evaluate it with the Ruach haKodesh as to content.

js>There. The whole Protestant theology in a nutshell.

Determine it for yourself. Set yourself up as the ultimate authority.

"He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from [their] seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away." Luke 1:51-53

Do you grieve the Holy Spirit?

Do you deny that the Holy Spirit was sent by Y'shua to illuminate the Word of G-d?

Jn. 14:26 But the Counsellor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.

Ep. 4:29 Do not let any unwholesome talk come out of your mouths,
but only what is helpful for building others up according to their needs, that it may benefit those who listen.
Ep. 4:30 And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.

b'shem Y'shua

[jo kus]

Do I grieve the Holy Spirit???

The Holy Spirit does NOT "illuminate" each and every person on the doctrines and beliefs of Christianity.

Proof? Consider all the people of good will who "claim" to be enlightened by the Spirit (such as yourself) DIFFER! Are you now saying that the Spirit creates disunity? IMPOSSIBLE! The one who grieves the Spirit is one who does not heed the authority whom HE works through, the Church. Otherwise, WHY exactly does Paul ORDAIN minister to postion of authority? As my last post stated, the earliest Christians appointed successors to continue proper doctrinal teaching. It is only normal for man to rationalize the faith, to bend it to his OWN will or ideas. Thus, we have seen people's ears tickled from the very beginning. The problem is when people think they know more than this "church" on who is God or how to approach Him.

The person who grieves the Spirit is trying to come to God on his own terms, not God's.

Regards

[Uri’el-2012]

Mazel Tov!

b'shem Y'shua

[taxesareforever]

Your way of the cross brings a sense of "Have I done enough?". Sorry, but my God has done enough and if I believe that I will repent of my sins knowing that they have been forgiven.

By the way, the "narrow way" is those who believe in Christ as their Saviour and not the way of those who think they have to do something to gain God's favor. That is what muslims think and they are on the "wide path".

[jo kus]

Your way of the cross brings a sense of "Have I done enough?". Sorry, but my God has done enough and if I believe that I will repent of my sins knowing that they have been forgiven.

That would be true IF I could boast of my own actions or my own faith. But I cannot. I can only love IN Christ. I can only have faith IN Christ. I can only repent IN Christ.

What does "IN Christ" mean? It means that Christ's Spirit is in me, working do to the above...

For example...work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of [his] good pleasure (Phil 2:12-13)

When I, with Christ in me, performs a good deed, it has merit, because Christ is doing it with me. He is moving my will and my desire. My interior motivations are love, not to obligate God to pay me wages. As a child of God, I am to cooperate with Christ's grace within me. YET, this is not easy. Thus, it is called the "narrow way". We have a tendency to sin, a desire to serve the flesh, EVEN after our Baptism and receiving the first installment of the Spirit. That is why sanctification is seen as a constant battle, a war against the flesh. But with God, ALL things are possible, even a man obeying God.

But in the end, it is not "have I done enough"? It becomes "how effectively did I allow Christ to work within me"? This is what it means to take up one's cross daily. Not cheap grace where discipleship and the cross are emptied of meaning. THAT is the "wide path".

Regards

[jo kus]

"Mazel Tov!"

Was that a sneeze?

Bless you!

[wallcrawlr]

I seriously didnt think Catholics believed in Purgatory anymore.

Interesting to find some here and read why they believe it.

[Knitting A Conundrum]

Mother Teresa used to put it something like this:

With Christ,
Through Christ
For Christ.

(In other words, all our actions should be in union with Christ(with the attitude of Thy will, not mine), done through the power of Christ, as if we were doing it to Christ.)

This is the ideal that goes back to the beginnings of the Church. We see it in the writings of St. Paul. We see it lived out in holy men like St. Benedict and St. Francis and many, many others.

It's not about us. It's about loving God to choose to be as close to Christ as possible.

[IIntense]

I used the term "head covering" to include hats or mantillas. A hat is a hat; a mantilla is a mantilla. I know that.

I'm sensing an attitude, and I think you missed the point of my "little story". Of course a woman can wear a hat or whatever at Mass. It is the strictness of the past rule of HAVING to that I now think was ridiculous.

Since you never developed the habit, you may not know that that's the way it was at one time.

Sorry I mentioned it; enough said.