Truth & Beauty

Q: Why do Catholics believe in Purgatory? Aren’t there only two possible destinations after death?

Each November, beginning with the Feast of All Souls (officially, the Commemoration of All the Faithful Departed), the Church turns her attention in a particular way to the souls in Purgatory. Offering prayers for the Church Suffering (as souls in Purgatory are sometimes called) is so common among Catholics that we may not realize how controversial this teaching is for many non-Catholic Christians.

We should begin with the Church’s own definition of Purgatory:

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…¹

So yes, there are only two ultimate destinations after death. Each person will spend eternity either in Heaven (in God’s presence) or in Hell (separated from God). Purgatory is not a “third option,” nor is it a “second chance” for those condemned. The souls in Purgatory are saved. 

Someone may ask, “Alright, but where is Purgatory in the Bible?” Here we must acknowledge that there is no direct exposition of the doctrine in Scripture—just as there is no explicit definition of the Trinity or of the hypostatic union (Christ’s full humanity and divinity) in the biblical text, though most Christians affirm both. Still, several passages hint that something like Purgatory was already understood.

In Matthew’s Gospel, Jesus warns that those who do not reconcile with their brother may be “handed over to the judge” and thrown into prison, where “you will never get out till you have paid the last penny.”² St. Paul writes that our works done in this life will be tested by fire: “If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.”³

In the Old Testament, the Second Book of Maccabees gives an explicit example of prayer for the dead:

For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead… Therefore he made atonement for the dead, that they might be delivered from their sin.⁴

Clearly, at least some Jews of that day believed that purification could continue after death, and that the prayers of the living could aid the departed.

These are not conclusive proofs for the existence of Purgatory, but they do suggest an ancient understanding that a purifying process must occur—either in this life or, failing that, in the next. 

The belief in Purgatory thus comes to us through the Church’s teaching authority, grounded in Scripture, Tradition, and ancient practice. More than a doctrine to be believed, though, Purgatory is a mercy to be embraced. The beloved Protestant author C. S. Lewis expressed it beautifully:

Our souls demand Purgatory, don’t they? Would it not break the heart if God said to us, ‘It is true, my son, that your breath smells and your rags drop with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy.’? Should we not reply, ‘With submission, sir, and if there is no objection, I’d rather be cleaned first.’ ‘It may hurt, you know.’—‘Even so, sir.’ ⁵

Let us give thanks to our merciful God, who gives us the gift of Purgatory. Moreover, let us remember to pray for those currently experiencing the cleansing fire, especially those most dear to us. 

Endnotes

Catechism of the Catholic Church, 1030–1031 (Libreria Editrice Vaticana; Our Sunday Visitor edition).

Matthew 5:25–26, RSV-2CE (Ignatius Press).

1 Corinthians 3:14–15, RSV-2CE (Ignatius Press).

2 Maccabees 12:44–45, RSV-2CE (Ignatius Press).

C. S. Lewis, Letters to Malcolm: Chiefly on Prayer, Letter XX; quoted in “C. S. Lewis’s Argument for Purgatory,” Catholic365.com,https://www.catholic365.com/article/17757/c-s-lewiss-argument-for-purgatory.html.