Q U I C K S C A N

Does the Church still teach about purgatory?
Is purgatory in the Bible?
Why is purgatory necessary?

Readers reflect on Friar Jack’s musings

by Friar Jim Van Vurst, O.F.M.

Does the Church still teach about purgatory?

This is a question often asked with good reason: Catholics seldom hear purgatory mentioned in homilies. But, yes, we still have this teaching as part of our faith–one, by the way, which is terribly misunderstood by our Protestant friends—and even some Catholics.

The Catechism of the Catholic Church has just three, but very important, paragraphs on purgatory. The first paragraph reads, “All who die in God’s grace and friendship, but are 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” (#1030).

Is purgatory in the Bible?

The concept of purgatory is one that most of our Protestant sisters and brothers find almost repulsive and without proof. “Find it in the Bible,” we are challenged and, of course, the word purgatory is not found in the Bible. But then again, neither are the words Trinity or Incarnation. Nevertheless, there is a scriptural basis for purgatory. The tradition of prayer for the deceased (thus indicating that they are not yet in total union with God in heaven) goes back to the Old Testament in the Book of Maccabees: “[Judas Maccabeus] took up a collection among his soldiers…which he sent to Jerusalem to provide for expiatory sacrifice. In doing this, he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the fallen to rise again, it would have been useless to pray for them in death” (2 Mac 12:43ff, italics added).

Why is purgatory necessary?

Purgatory is an extremely important teaching because it helps us understand, as clearly as humanly possible, what it means to have a relationship with God and how the consequences of our sins detract from the perfect relationship with God—heaven.

You will find that other Christian denominations struggle with this doctrine of “purification.” They believe that Jesus died for all sin, but they tend to view human nature a bit more negatively than do Roman Catholics.

So, they say that if you accept Jesus’ saving death, then all your sins are covered over like white snow covers up garbage. (This was Martin Luther’s image.) With this, you simply go directly to heaven. And for some Christians, the belief is that once you are saved, you can’t lose salvation—no matter what you do. According to these beliefs, there is no middle ground and no reason for purgatory.

However, our Catholic faith insists that middle ground (purgatory) is essential, because as free human beings (wounded as we are) we are still responsible for our sins and, with God’s help, can do something.

God treats us like adults and we must own our sins and face them as offenses against God’s goodness. We must understand what sin really means, and this can be accomplished only after death. It is not that Jesus’ death is not sufficient. It is; he did it for us. However, we are partners with Jesus in allowing that ultimate perfect union with God to take place.

What prevents that perfect union? It is sin on our part that prevents perfect union and that is what purgatory is about: healing the unforgiven sin in our souls and the unrepaired aspects of our personal sins that have already forgiven. Sin that is not mortal impedes—not the union we have with God because of sanctifying grace, but rather our perfect union with God, which is what heaven is:  “So be perfect, just as your heavenly Father is perfect” (Mt 5:48).

An important final note is to realize that those who die without mortal sin are truly saved. They know it. They are ecstatic about that knowledge, and it can never be taken away from them. They are saved and already are in union with God by sanctifying grace, though it is not yet perfect or complete.

Friar Jack’s Inbox

Readers respond to Friar Jack’s musings on “St. Francis, St. Anthony and the Smallness of God.”

Dear Friar Jack: Thank you for your inspirational e-mail letters. Please pray for me when you go on your trip to Lisbon and Lourdes. I wish I could go on your journey. I’m homebound due to a stroke. Thanks to the kindness of my brother, I’m able to get to church on Sundays and holidays. Your e-mails bring great comfort. Thanks again, Ann

Dear Ann: We will be happy to pray for you—and others like you—when we take our pilgrimage to Lisbon, Fatima, Lourdes and other places this coming May (See pilgrimage information below). I’m sure that other readers of this column will pray for you as well. May you experience Jesus’ healing touch and the love of Mary, his mother! May you also find comfort and peace in Jesus’ name! We will carry this prayer with us to Lourdes and the other shrines and lift up our prayers for your healing—and for all who suffer.

My thanks also to others who have taken the time to write! Although I cannot answer all letters sent to me, I want to remind you that I personally read each of them and keep your petitions and requests in my prayers. May God give you peace! Friar Jack

Send your feedback to friarjack@americancatholic.org.

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