Angelus News | July 12, 2024 | Vol. 9 No. 14

Altar artwork depicting purgatory in Iglesia
de la Concepción, Santa Cruz de Tenerife. |
WIKIMEDIA COMMONS
Masses for the dead. Tertullian, a North
African Christian who lived in the late
100s, said it is the duty of every widow
to pray for her deceased husband.
“Indeed, she prays for his soul, and requests
refreshment for him … and she
offers her sacrifice on the anniversaries
of his falling asleep.”
The doctrine continues in the writings
of St. Perpetua, St. Cyprian, St. Clement
of Alexandria, Origen, St. Ambrose,
and especially St. Augustine, who
observed that “this usage is clear of the
whole Church … that in the prayers of
the priest which are offered to the Lord
God at his altar, the commendation of
the dead has also its place.”
In the Roman catacombs, ancient
graffiti, and inscriptions beg prayers
on behalf of the dead: “If any of the
brethren reads this, let him ask that this
holy and innocent soul may be received
by God.”
St. Pope Gregory the Great, at the end
of the sixth century, applied the word
“purgatory” to the state of final purification
after death and before entrance
into heaven.
Like the word “Trinity,” it does not
appear in the Bible, but it is implicit
in both the Old Testament and the
New and confirmed by the beliefs and
practices of the early Church.
Gradually, the Church makes explicit
what is implicit in Sacred Scripture.
This is called the development of doctrine,
and it was practiced by Christians
from the beginning.
No, Dante did not invent purgatory
in the 14th century. He did something
better. In this matter as in many others,
he gave deeply memorable imaginative
expression to the constant doctrine of
the Church.
Mike Aquilina is a contributing editor
to Angelus News and the author of
many books, including “The Fathers
of the Church” (Our Sunday Visitor,
$18.95).
What do Catholics believe about purgatory?
Poets and mystics have left us vivid
and detailed descriptions of purgatory,
but these are metaphorical.
Since purgatory is a spiritual state,
it can only be described by analogy
with temporal, tangible things. The
Church’s official doctrine on the matter,
expressed in the Catechism of the
Catholic Church, is fairly minimal.
— All sins, even “smaller” sins, manifest
an unhealthy preference of created
things over God. Thus they must be
purified either on earth or after death
in purgatory (Catechism, 1472).
— The suffering in purgatory is
entirely different from the punishment
of the damned (Catechism, 1031).
— The punishment of purgatory is
not a kind of vengeance inflicted by
God. It is a consequence following
from the very nature of sin (Catechism,
1472).
— Purgatory is “a state of final purification
after death and before entrance
into heaven for those who died in
God’s friendship, but were only imperfectly
purified.” It’s “a final cleansing
of human imperfection before one is
able to enter the joy of heaven” (Catechism,
glossary).
— Through indulgences the faithful
can obtain the remission of temporal
punishment resulting from sin for
themselves and also for the souls in
purgatory (Catechism, 1498).
— We on earth share one Church
with the souls in purgatory and the
saints in heaven. We are joined by “a
perennial link of charity.” Thus we can
share the burdens of those who are
being purified (Catechism, 1475).
— Mike Aquilina
12 • ANGELUS • July 12, 2024