Category Archives: Purgatory

Holy kleptomaniacs, thieves of Purgatory

Madrid, Spain – Eucharist and the souls in purgatory. Painting in Iglesia catedral de las fuerzas armada de Espana

-by Br Raphael Arteago, OP

“Every November, Holy Mother Church urges her members to become devout kleptomaniacs. Holy kleptomania may seem like an odd virtue to promote, but I would like to suggest that applying this concept with regards to the holy souls in purgatory can be a fruitful way to grow in friendship with our departed brothers and sisters.

Souls in purgatory are in such a state that they can, in a sense, be stolen for heaven. As the Catechism of the Catholic Church reminds us, “death puts an end to human life as the time open to either accepting or rejecting divine grace manifested in Christ.” What is more, souls who die in “God’s grace and friendship,” yet are still “imperfectly purified,” can be forgiven in “an age to come” (CCC 1030–1031), namely in a state of purification before entering the blessedness of heaven (Matt 12:31).

It is by the recommendation of Holy Scripture that the Church prays for these souls. Judas Maccabeus “made atonement for the dead, that they might be delivered from their sin” (2 Macc 12:46), and the author of Revelation notes that “nothing unclean shall enter” the Kingdom of Heaven “but only those who are written in the Lamb’s book of life” (Rev 21:27). Yet it is not only Scripture that extends this solemn responsibility to the Church, since the early fathers of the Church do so as well. Speaking about the dead, Saint John Chrysostom says, “let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation?” God uses our prayers and sacrifices offered in union with Christ’s sacrifice on the Cross to bring about some of the deepest designs of his heart, namely the salvation of souls and the renewal of his creation in Christ, the Eternal Word of the Father.

The great saints of the Church have heeded this call in a variety of ways, yet one example in the life of Saint Juan Macias highlights the sacred responsibility that the living members of the Church have in praying for the dead. Saint Juan Macias, a cooperator brother of the Order of Preachers who lived in Lima, Peru, during the sixteenth century, loved the rosary and had a special devotion of praying for the Holy Souls in purgatory. Such was his love for the rosary and the Holy Souls that he was described as the “thief of purgatory.”

Saint Juan Macias, in his response to the dual commandment of charity to love God and neighbor above all else, became a holy kleptomaniac for souls, as he zealously stole them from the purifying fires of purgatory and delivered them unto the blessed light of heaven. The charity which God inflamed in the heart of St. Juan Macias was one that recognized the profound importance of prayer within the providence of God.

Becoming a holy kleptomaniac, like St. Juan Macias, stretches the heart in mercy to those Holy Souls who long to behold their beloved Creator and Redeemer. It is a sacred and heroic task fueled by God’s grace that when done with devotion and love merits stolen treasures worth far more than any thief deserves.”

Pray for me when I am in Purgatory, I beg you.


Between heaven & earth

“Some Protestants pose a general scriptural objection to Catholic teaching on purgatory: that the doctrine of purgatory contradicts the Bible’s teaching on the immediacy of heaven after death. There are three passages that Protestants commonly appeal to:

  • Luke 23:43—Jesus promises the good thief on the cross to be with him in Paradise on that day.
  • 2 Corinthians 5:6-8—“While we are at home in the body we are away from the Lord . . . we would rather be away from the body and at home with the Lord.”
  • Philippians 1:23—“I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better.”

Protestants who make this argument see each passage teaching that a believer enters heaven immediately after death. This doesn’t leave any room for an intermediate state like purgatory.

What can we say in response?

Let’s first take Luke 23:43, the passage about the good thief on the cross. After the good thief asks Jesus to remember him when he enters into his kingdom, Jesus says in response, “Truly, I say to you, today you will be with me in paradise.”

Protestants who appeal to this passage argue that if heaven is given to the good thief on that day, then there’s no need for any sort of final purification.

The first thing we can say in response is that the challenge assumes that “paradise” is heaven. But that is not necessarily true. “Paradise” (Greek, paradeisos) could be referring to the “dwelling place of the righteous dead in a state of blessedness,” which at the time of Jesus’ crucifixion wasn’t heaven because Jesus had not yet ascended (CCC 661, 1023). And this probably is how the good thief would have understood it, given that he wasn’t aware of any revelation concerning the Christian concept of the beatific vision.

Such a place was instead the “prison” to which Jesus went after his death in order to preach to the spirits held there (1 Pet. 3:19; cf. CCC 633). So on that day, Jesus may have been promising to be with the good thief in the abode of the dead, not heaven. In that case, this verse does not rule out the good thief ’s (or anyone else’s) need for final purification before entrance into heaven.

Even if we say for argument’s sake that Jesus was talking about heaven when he spoke of “paradise,” and the good thief was going to receive heaven on that day without a final purification, it wouldn’t disprove the existence of purgatory. The Church teaches that it’s possible someone can have such a fervent degree of charity at death that it’s sufficient to remit all guilt of venial sin and satisfy the temporal punishment due for his sin and thus bypass purgatory (CCC 1022, 1472). The good thief may have been one of those people.

Moreover, the good thief was suffering on a cross for his crime. He was being justly punished for his crime and voluntarily embracing it as such: “We are receiving the due reward of our deeds” (v.41). The good thief’s suffering, therefore, could have been sufficient to free him from the temporal punishment due for his sins. And since Jesus’ promise to be with him in “paradise” implies that his sins were forgiven, it’s possible the good thief didn’t have to experience any postmortem purification.

This challenge assumes, grammatically, that “today” refers to the time when the good thief will be with Jesus in paradise. This is due to the punctuation in the English translation: “Truly, I say to you, today you will be with me in paradise.” But there are no punctuation marks in the original Greek. So the passage could be read as, “Truly, I say to you today, you will be with me in paradise.” On this reading, “today” refers not to when the good thief will be with Jesus in paradise, but to when Jesus tells the good thief that he will be with him in paradise.

Let’s now consider the objection from 2 Corinthians 5:6-8. Paul writes, “While we are at home in the body we are away from the Lord . . . we would rather be away from the body and at home with the Lord.”

Some Protestants argue that since the Bible says that for a Christian to be “away from the body” is to be “at home with the Lord,” there can’t be any intermediate state in the afterlife. Yet they fail to note that Paul doesn’t say “to be away from the body is to be at home with the Lord.” Paul simply says, “While we are at home in the body we are away from the Lord” and that “we would rather be away from the body and at home with the Lord.”

Protestants may reply that although Paul doesn’t exactly say what the challenge claims, that’s what he means. Are they right? Does the logic follow? Does the statement, “We would rather be away from the body and at home with the Lord” mean the same as, “To be absent from the body is to be at home with the Lord”?

Suppose I’m at work and I’m wishing I could instead be away from work and at home. Can we conclude from this that if I’m away from work, I must be at home? Doesn’t seem like it. I could be away from work eating lunch at McDonald’s. I could be away from work on my way home but sitting in traffic. So it’s fallacious to conclude from this verse that once away from the body, a Christian must immediately be present with the Lord.

The third passage that some Protestants use to support the immediacy of heaven after death is Philippians 1:23. Paul writes, “My desire is to depart and be with Christ, for that is far better.”

In response, it’s important that we first establish the context for what Paul is saying. He is expressing a conflict, for he writes, “I am hard pressed between the two” (v.23). What are the two things that he’s in conflict about?

He’s torn between living and serving Christ on earth and being with him in heaven. In verses 22-23, he writes, “For to me to live is Christ, and to die is gain. If it is to be life in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two.”

Then in verses 24-25, he writes, “But to remain in the flesh is more necessary on your account. Convinced of this, I know that I shall remain and continue with you all.”

All Paul is saying, then, is that his desire to serve Christ on earth conflicts with his desire to be with him in heaven. Paul doesn’t say this union takes place immediately after death, nor does the context suggest that he intends to say this in some implicit way.

Our Protestant friend might object, “You’re just begging the question. Paul is saying that this union takes place immediately after death because he says, ‘I desire to depart and be united with Christ.’”

But the unity that the two concepts have (departure from this life and union with Christ) doesn’t mean they must be simultaneously concurrent in time.

Similar to what we saw above, there is a conceptual unity between “being away from work” and “being at home with my family.” But that doesn’t entail that both concepts are united in time, since I have to drive home, and on the way I may be impeded by errands, traffic, or a flat tire. So just because Paul desires to depart and be with Christ, that doesn’t mean departing this life must immediately be followed with being with Christ in heaven.

Trent Horn makes a great comparison to illustrate this point. Consider 2 Corinthians 5:2, where Paul writes concerning our glorified bodies, “Here indeed we groan, and long to put on our heavenly dwelling.”

If we were to follow the logic of the immediacy objection, we’d have to say that because Paul desires to die and have his glorified body, after death he immediately gets his glorified body. But we know from 1 Corinthians 15:52 that we will not get our glorified bodies until the future at the end of time, for Paul speaks of the “last trumpet” in verse 52.

So the fact that Paul desires to have his glorified body after death doesn’t mean that he will get it immediately after death. Similarly, just because Paul desires to depart and be united with Christ, it doesn’t follow that his union with Christ will be immediate.

Therefore, the appeal to passages where Paul expresses his desire to depart from the body and be present with Christ fails to undermine the Catholic belief in purgatory.”


Prayers for Priests in Purgatory

“All who die in God’s grace, 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 (CCC 1030).”

“Our Lady of the Sacred Heart, pray for the souls of priests and religious brothers and sisters.”

“Eternal Father, we offer you the most Precious Blood of Jesus, for the souls of priests who in purgatory suffer the most and are the most abandoned.”

“Oh Lord Jesus Christ, Eternal Priest, Who during Your earthly life generously cared for every poor person who was afflicted and abandoned, I beg You, look with favor on the souls of priests in purgatory who suffer most atrociously and who are abandoned and forgotten by everyone. Look at how these Holy Souls, tormented by the voracity of the flames and with an agonizing voice plead for pity and help.

Oh most merciful heart of Jesus, Who in the Garden of Olives, in the midst of bitter solitude, victim of most cruel spiritual torments and bloody agony, begged: “Father, if it is possible take this chalice away from Me! Yet let not Mine, but Your will be done.” By this, Your submission and painful passion and agony, I beg you to have pity on the Holy Souls for whom I am praying to You and to relieve their suffering and to console them in the midst of their abandonment, as Your Celestial Father consoled You by sending you an angel. Amen.

Our Lady of Suffrage, Mother of Mercy, we favorably invoke you for our own sake and for the sake of the souls in purgatory. I would like to escape from that tremendous prison, by living a just life, avoiding sin, and doing everything with the fervor of a holy soul. But what can I do, without the help of heaven?

Dear Mother, cast your glance upon me and obtain for me the grace that the last day of my mortal life may be the first day that I will begin to enjoy the glories of heaven. Hope and Mother of the afflicted, run to the aid of those in purgatory. Be merciful towards my relatives, my friends, my benefactors, the souls who love Jesus and who love you and toward the abandoned souls.

Oh Mary, by the Cross on which Jesus died, by the Most Precious Blood with which He redeemed us, by the chalice which every day is offered up to the Eternal Father during the Mass, obtain grace and liberation for all of the souls in purgatory. Listen to the sighs of your sons & daughters in purgatory and opening the doors of this painful prison, let them all ascend into Heaven with you today. Amen.

– Our Lady of Suffrage, pray for us and the souls in purgatory. Eternal Rest grant unto them, oh Lord and let perpetual light shine upon them. Amen.”

Love & prayers for our professed and ordained, certainly God will grant the grace you seek to do His will on earth,

Nov 2 – All Souls, Church Suffering, Church Penitent, Church Expectant

-painting in Mexico City Cathedral of the holy souls being purified of every attachment to sin in the fire of Purgatory.  Please click on the image for greater detail.

Church Suffering, Penitent, Expecting

“Jesus, remember me when you come into Your Kingdom!” -Lk 23:42

“Chastised a little, they shall be greatly blessed, because God tried them and found them worthy of Himself. As gold in the furnace, He proved them, and as sacrificial offerings, He took them to Himself.” -Wisdom 3:5-6

“On this day is observed the commemoration of the faithful departed, in which our common and pious Mother the Church, immediately after having endeavored to celebrate by worthy praise all her children who already rejoice in heaven, strives to aid by her powerful intercession with Christ, her Lord and Spouse, all those who still groan in purgatory, so that they may join as soon as possible the inhabitants of the heavenly city.” —Roman Martyrology

“…the fire which both burns and saves is Christ Himself, the Judge and Savior. The encounter with Him is the decisive act of judgment. Before His gaze all falsehood melts away. This encounter with Him, as it burns us, transforms and frees us, allowing us to become truly ourselves. All that we build during our lives can prove to be mere straw … and it collapses. Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation. His gaze, the touch of His heart heals us through an undeniably painful transformation ‘as through fire.’ But it is a blessed pain, in which the holy power of His love sears through us like a flame, enabling us to become totally ourselves and thus totally of God.”
-Pope Benedict XVI, Spe Salvi, Encyclical Letter, November 30, 2007, par. 47;

-by Br Charles Marie Rooney, OP

“It is no accident that each year, All Souls Day follows on the coattails of All Saints Day. In fact, if we look closely, we behold in their sequence a revelation of the Mystical Body of Christ and the place of our life and death within it.

Yesterday, we acclaimed the deceased who persevered in grace and now sing divine praises in a heavenly key. We especially heralded the hidden heroes—the innumerable “little” or “medium” saints known only to their family members, parishioners, religious brothers, etc.—and likewise the “big” saints whose time of earthly veneration has alas receded. (After all, there are too many “big” saints for even a calendar year to hold.) And so we beseech their aid—the aid of all of them, the whole “Church Triumphant”—that we, too, might join their ranks in glory and song.

Today, by contrast, it is our aid that is beseeched, and so we pray. We pray for those deceased who have need of prayer but cannot pray for themselves—whose wills, fixed by the separation of body and soul at death, entered eternal life rightly ordered toward God but not without earthly attachments, spiritual barnacles still unscraped by the agent of grace. Thus they endure purgation, for which they are named the “Church Suffering.”

We, the “Church Militant,” bear a unique charge in their regard. Since God has a penchant for deploying instruments, He deigns to use us, the woefully imperfect, to be the means of perfecting post mortem those judged worthy of eternal perfection. Indeed, He asks us to be the means for all of them, i.e. not solely those deceased loved ones whose anniversaries we already celebrate and whose names remain in our daily intentions.

Thus appears the nexus of life, death, and salvation. Death, it is said, is the great equalizer, the one fate all men must face, and in its face, our “condition is most shrouded in doubt” (GS 18). About the details of death and life hereafter, we have the certainty of faith but not the clarity of vision. We do not yet see with our eyes nor fully understand with our minds the realities that we know by grace. And so at death—whether our own or that of a loved one—the truth claims we’ve made all our lives long about God and the meaning of reality rush to the fore with a towering urgency, demanding that we live them to the end in their fullness.

On this side of our personal eschaton, there is need for a genuine ars moriendi—an art of dying, through which we ourselves are sealed by the grace of final perseverance. For those already on the other side, there is need for constant prayer on their behalf: our loved ones and all the suffering are best served not by sentimental memorialization but by the holy and pious works of [making] atonement for the dead, that they might be delivered from their sin (2 Macc 12:45).

Like complements, All Saints Day and All Souls Day, along with the entirety of November—the month of the Holy Souls—spur this confrontation with death, for which we must always keep watch and be ready (Matt 24:42, 44). Indeed, the Christian stands uniquely prepared for death because he has in a real way already died in Christ. Saint Paul is crystal clear: You were buried with [Christ] in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. And you, who were dead in trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses … nailing [them] to the cross (Col 2:12–14).

Steeped in sanctifying grace, we actually possess heaven now, and yet we await the full reception of our inheritance in glory (see Gal 4:1–7, Rom 6:5–11, Rom 8, Eph 1:3–14, 2 Tim 2:11). Moreover, this same sanctifying grace, flowing from the headship of Christ, unites the Church—Militant, Suffering, and Triumphant—into one Mystical Body spanning space and time, heaven and earth. Life on earth is thereby rendered an arduous pilgrimage in grace, through which our fleshly bodies—good but afflicted with concupiscence—are animated by our resurrected souls—redeemed but in constant need of divine aid—unto their separation at death, after which they await reunion in bodily resurrection at the end of time. En route, we draw into the Way as many as we can, and we intercede for those who trod before us in grace but still await entry among the Triumphant.

This interplay between November 1 and November 2, between All Saints Day and All Souls Day, sums up the dynamics of salvation. Only in virtue of the astounding love of God can we the Church Militant stand confident before death—before our own and those of all the Church Suffering—and rejoice with the Church Triumphant: O death, where is your victory? O death, where is your sting? But thanks be to God, who gives us the victory through Our Lord Jesus Christ (1 Cor 15:55, 57).”

Love, Joy & Hope that is Him,

Sufferings of Purgatory lead to Joy!!!

[Ed. our sufferings in this life are part of our purgation.  What is not finished here, is resolved in the next.  There is a guilt & a temporal punishment incurred through sin.  Absolution absolves us from the guilt of our offense against God.  Yet, there is still the temporal penalty to pay in penance, in this life or the next.  Nothing unholy may enter before His presence.  His unspeakable divinity consuming obliterates it.  Our purgation in this life also adds to the Treasury of Merit to benefit the whole Church.]

“Among those throughout the history of the Church who have written and spoken about purgatory, many have emphasized the sorrows or pains.

They have done so rightly, since the sufferings of purgatory are real.

However, I think it’s safe to say some have over-emphasized the pains of purgatory, such that many have lost sight of its joys. It’s important that we find a happy medium.

St. Francis de Sales taught, “If purgatory is a species of hell as regards suffering, it is a species of paradise as regards charity. The charity which quickens those holy souls is stronger than death, more powerful than hell.”

His mention of charity being a species of heaven is noteworthy. As for his view that purgatory is a “species of hell,” we will see later that the Magisterium today does not articulate the sufferings of purgatory in this way. In fact, the Catechism teaches that the “final purification of the elect” in purgatory is “entirely different from the punishment of the damned”.

The Italian mystic St. Catherine of Genoa writes, “I believe no happiness can be found worthy to be compared with that of a soul in purgatory except that of the saints in paradise.”

Let’s now turn to that sweet joy of purgatory and see what might give a suffering soul reason to say with Paul, “I rejoice in my sufferings” (Col. 1:24).

A Keen Awareness of God’s Love for Us

The first thing we can say is that in purgatory, we become ever more aware of God’s love for us. Just as a thing is blocked from the forever shining rays of the sun due to it being covered, and the more the cover is removed, the more a thing is exposed to the sun’s rays, so too the souls in purgatory are more and more exposed to the divine love as impediments to entrance into heaven are removed through purification.

Catherine of Genoa explains it this way: “Day by day this happiness grows as God flows into these souls, more and more as the hindrance to his entrance is consumed.” With this influx of God’s presence within the soul, there comes a growing awareness of God’s love for the soul.

A Keen Appreciation for God’s “Order of Justice”

Another cause for great joy is the keen awareness and appreciation of God’s “order of justice”(God’s plan for human behavior as it relates to us as human beings and as it relates to him as our ultimate end). On this side of the veil, we don’t perceive just how wise and good God’s order of justice is, so we might perceive punishment for disrupting that order as unfair or unjust.

But in purgatory, we will have already received our judgment according to what we did in the body, whether good or evil (cf. 2 Cor. 5:10). From that judgment, we will see the perfect justice in the debt of temporal punishment due for our sins.

St. Catherine explains, “So intimate with God are the souls in purgatory and so changed to his will, that in all things they are content with his most holy ordinance.”There is no room for resentment of God’s order of justice in a soul that is confirmed in God’s love.

Moreover, the holy souls realize that their purgatorial pains are a manifestation of God’s order of justice. And since they love God, they desire the glory of that order to be upheld and manifest. This is why they willingly submit to such purgatorial pains for the discharge of the debt of temporal punishment.

An Intense Love for God and Neighbor

A third cause for joy is the intense love the suffering souls have for God and neighbor. Joy and love go hand in hand. For example, right after listing love as a fruit of the Spirit in Galatians 5:22, St. Paul lists “joy” and “peace.”

The Catechism lists joy as a fruit of charity itself (1829).

Joy is often defined as “the pleasure taken in a good possessed.”God is the ultimate good. Whoever loves God possesses him in some measure. The souls in purgatory are confirmed in their love for God. Therefore, they possess God in some measure, even though they won’t fully possess him until they enter the beatific vision. This possession of their ultimate good, God, although imperfect, is a source of joy.

Assurance of Receiving the Final Reward of Heaven

In this life, there exists the possibility to turn away from God as our life’s goal and thus lose our inheritance of heaven. St. Paul thought it was possible for him to become “disqualified” from receiving the crown of eternal life, causing him to “pummel” his body and “subdue it” (1 Cor. 9:27).

This is why he reminds the Romans, “Continue in [God’s] kindness; otherwise you too will be cut off” (Rom. 11:22). And the Corinthians, “Let any one who thinks that he stands take heed lest he fall” (1 Cor. 10:12). And the Philippians, “Work out your salvation with fear and trembling” (Phil. 2:12).

Such worries are no longer present in purgatory. All the souls there are confirmed in charity and are assured of receiving their final reward in the beatific vision.

This perhaps is the greatest of joys for the souls in purgatory, what Fr. Jugie calls the “gift of gifts.”There is tremendous peace and joy in knowing that you no longer have to fight to overcome sin and worry about losing the ultimate good that we long to fully possess: God.

To use another metaphor, a soul in purgatory stands in the vestibule of the house of the Lord, the heavenly temple, saying with the Psalmist, “I rejoiced in the things that were said to me: we shall enter into the house of the Lord” (Ps. 121:1). This assurance gives new meaning to Paul’s words, “Rejoice in the Lord always; again I say it—Rejoice, for the Lord is nigh” (Phil. 4:4-5). The full measure of the Lord’s presence is truly near for the holy souls in purgatory, and that is indeed a source of joy.”

ALL is JOY, whatever it is that leads to Him!!!
Love & Joy,

The Joyful Truth of Purgatory Mt 5:48

“Be perfect, therefore, as your heavenly Father is perfect.”
-Mt 5:48

“A Joyful Truth

Purgatory Provides Consolation for Believers

Some Protestants criticize the doctrine of purgatory by saying it’s “bad news” in contrast to the “good news” of salvation revealed in the Bible. But nothing could be farther from the truth. The Catholic doctrine of purgatory is indeed good news.

Purgatory consoles believers who struggle with sin.

We’re all too familiar with our own weaknesses. Who in the world goes throughout the day without turning to a creaturely good in some inordinate way?

Perhaps it’s binging of Netflix, mindlessly scrolling through Facebook, texting when someone is trying to have a conversation with you, using clock hours on the job to browse the internet for non-work-related stuff, a snappy comment to your co-worker, friend, or spouse, a brief indulgence of an uncharitable thought, a failure to promptly meet the needs of your spouse or friend when able. The list goes on and on.

It would be pretty darn hard to go through a day without falling short of Christian perfection in some way, at least for us ordinary folks. Such a task would be heroic. Heroes are rare!

Now think about the fact that death can surprise us at any moment. Jesus says, “The Son of Man is coming at an hour you do not expect” (Matt. 24:44). Elsewhere, he says, “Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you” (Rev. 3:3).

If death can come upon us so quickly, and we’re as spiritually ill adjusted as we are, it would seem there’s no hope for us entering into the glory of heaven. We might not die with our wills turned fully away from God as our life’s goal, but the guilt of venial sin and the effects of sin would impede us from entering such glory. Despair of final salvation would be inevitable—that is, if purgatory weren’t real.

Purgatory remedies that despair and infuses joy within the soul. It allows believers who love Jesus but continue to struggle with sin in their lives to know that their shortcomings against Christian perfection are not enough to guarantee keeping them from the glory of heaven. What’s so bad about that?

Consolation for us and our loved ones…

Purgatory consoles believers in knowing how much God loves them.
Purgatory also consoles us in that it manifests God’s love for us.

God loves us so much that he does everything he can to make it possible for us to be united with him, including providing us a postmortem opportunity to be freed from venial sin and any remnants of sin that impede us from entrance into heaven.

Isn’t God’s love for us part of the Gospel’s “good news”? Sure, it is!

Purgatory is a doctrine that manifests such love to us. Therefore, purgatory is good news.

Those who have gone before us in Faith…

Purgatory consoles believers concerning loved ones who die without the perfect holiness required for heaven.
Everything we said above with regard to our weaknesses and struggles with sin also applies to those we love. So purgatory consoles us not just with regard to our own entrance into heaven, but also with regard to our loved ones.

Purgatory gives us the assurance that even though our loved ones die without the perfect holiness required for heaven, we know they’re not forever excluded from there.

The late Marian scholar Fr. Martin Jugie puts it beautifully:

“They who mournfully follow the coffin, are consoled with thoughts of the mercy of God; of the expiation of venial sin and the cleansing of the wounds, left by mortal sin, after death; of extenuating circumstances which may have rendered certain sins venial for the dear deceased one. The anguished heart, torn with dread about the fate of the loved one, clings to this last hope, and there finds solace and some peace.”

That’s good news!”

Love, pray for me,

Three joyful truths about & proof of Purgatory

-Please click on the image for greater detail.

-Please click on the image for greater detail.

-Sacro Cuore di Gesù in Prati (Italian for “Sacred Heart of Jesus in Prati”), also known as Sacro Cuore del Suffragio (Italian for “Sacred Heart of the Suffrage”), is a Catholic church in the center of Rome (Italy), rising in the rione Prati, hosting the parish with the same name, entrusted to the Missionaries of the Sacred Heart. Please click on the image for greater detail. The church, designed by engineer Giuseppe Gualandi, is sometimes referred as the little Milan Cathedral, due to its rich neo-gothic style. Museum of the Souls of Purgatory in Rome, Lungotevere Prati, 18. Please click on the image for greater detail.

“Located on the bank of the River Tiber, not far from the Vatican, is a church that contains a tiny museum with a unique purpose: to convince people that Purgatory exists and that their departed loved ones need their prayers.

-Nightcap w/scorched fingerprint believed to have been left by soul in Purgatory. In 1875, Luisa Le Senechal, appeared before her husband Luigi Ducey, in France. Asking for his prayers and for Masses to be said in her name, she left the burnt marks of five finger on his nightcap.  Please click on the image for greater detail.

-Burned hand mark on nightshirt of Joseph Leleux. In 1789, Joseph Leleux hear noises for eleven consecutive nights. Then, on June 21, 1789, his mother appeared and reminded him that he was under obligation to have Masses celebrated for her and Joseph’s late father. She hen placed her hand on his nightshirt, leaving an imprint. Leleux later converted and founded a congregation of pious lay people. Please click on the image for greater detail.

-Please click on the image for greater detail.

-Please click on the image for greater detail.

-Please click on the image for greater detail.

The Museum of the Souls of Purgatory is no ordinary museum. It was created not simply to edify and inspire, but to make a case, just as a prosecutor would make a case before a jury.

Its collection is made up not of sacred art, but of actual physical evidence purporting to prove the existence of Purgatory – namely the tangible marks souls in Purgatory left in order to convince their loved ones to pray for them.

The scorched papers and clothing displayed in the vestry of the Church of the Sacred Heart of Suffrage in Prati testify to the trials of those who managed to avoid going to hell, but sought escape from the purifying fires of Purgatory.

The story of how the church and its museum came about begins in 1897 when a fire broke out in the small chapel that once stood at the same spot. After the fire was put out and the smoke cleared, a Fr. Victor Jouët, who – not incidentally – had a devotion to the souls in Purgatory, noticed that the image of a sad, suffering face was left behind on the wall. Convinced that it was a soul crying out for help, he was from that moment inspired to build a church dedicated to the souls in Purgatory.

According to Fr. Domenico Santangini, the parish priest of the church for the last 14 years, Fr. Jouët accumulated the museum’s collection while traveling to raise funds to build the church.

That evidence includes relics that testify to the existence of souls in Purgatory. Besides the original scorched image on the wall of the suffering soul in Purgatory the collection includes:

The scorched imprint of a hand on a desk

A section of wood from the desk belonging to Ven. Mother Isabella Fornari, Abbess of the Poor Clares Monastery of St. Francis in Todi, bears the clear imprint of hand. The mark, which was burned into the desk, was said to be left by the deceased former Abbott, a Father Panzini, of the Benedictine Olivetan Order in Mantua on November 1, 1731, as a message to her that he was suffering in Purgatory.

At the same time, Mother Isabella reported to her confessor, Holy Cross Father Isidoro Gazata, the poor soul placed his hand on her sleeve, burning a hole through it. The desk and the scorched garment are in the museum’s collection.

Handprint on a nightshirt

In 1789, Joseph Leleux heard noises for 11 consecutive nights. Then on June 21, 1789, his mother appeared and reminded him that he was under obligation to have Masses celebrated for her and Joseph’s late father. She then placed her hand on his nightshirt, leaving an imprint. Leleux later converted and founded a congregation of pious lay people.

Handprint on a book

In 1815, Margherite Demmerlé of Metz, France, was visited by her mother-in-law who had died 30 years before. When the mother-in-law asked that she go on a pilgrimage and have two Masses said for her in order to clear her path to Heaven, Margherite asked for a sign that she was truly in Purgatory. An imprint of a hand on the book she was reading was left behind.

Burnt fingerprints on a nightcap

In 1875 Luisa Le Sénèchal, who had died two years earlier, appeared before her husband Luigi in Ducey, France. Asking for his prayers and for Masses to be said in her name, she left the burnt marks of five fingers on his nightcap.

Documents and photos of these and a number of other similar occurrences are displayed in the small museum.

“The charred images we have in the museum represent the fire that burns but purifies. Little by little it burns and purifies the souls who are in purgatory. We see a physical manifestation of this fire, but for the souls in purgatory it is interior,” said Fr. Santangini, curator of the museum.

Today, just as when the museum was first founded, the souls in Purgatory are in need of prayer, said Fr. Santangini.

“The relics in the museum are signs that tell us that we need to believe in Purgatory, that this place of suffering exists, that so many souls pass through it, and also that there are so many souls that are there and forgotten. We need to pray for them.”

“Once the money had run out, little by little as the church was being built, he would travel through Europe both to look for money and to look for testimonies that bore evidence of visits from souls in Purgatory, and he brought them all here to Rome. Those that we have in the museum now are authentic,” Fr. Santagini told Aleteia’s Diane Montagna.

-by Karlo Broussard, from Purgatory Is For Real

“In a tiny little church on the banks of the Tiber, called the Church of the Sacred Heart of Jesus in Patri (also known as the Church of the Sacred Heart of Suffrage), there’s a most curious collection of artifacts from four different European countries (Belgium, France, Germany, and Italy) —sixteen pieces of cloth, paper, or wood, all of which are claimed to bear the signs of the scorched hands and fingerprints of souls in purgatory, a postmortem temporary state of existence where the souls of the elect imperfectly holy are purified of any remnants of sin.

For some, these tokens might be “exotic,” like remains from some ancient culture. Others might view them as belonging to folklore.

Regardless of what you make of these so-called “relics” of purgatory, it does raise the question: Is purgatory for real? And if it is real, what’s it like?

To the question, “Is purgatory real?,” many say no. Protestant reformer John Calvin, for example, said purgatory is “a deadly fiction of Satan.” An Anglican theologian claims that purgatory is “a medieval invention that brought a new sense of order and purpose to previously vague notions of what life after death held in store.”

The Catholic Church definitively teaches that purgatory is real and claims that it can be supported by biblical revelation and early Christian testimony.

So who’s right?

With regard to the nature of purgatory, questions abound: is it really just another chamber of hell that happens to be temporary? You might think it is, based on the not so few testimonies of saints and what has been emphasized in traditional catechism classes.

Other portraits of purgatory might not highlight the intense suffering but nevertheless suggest it’s gloomy. Perhaps it’s portrayed as an anteroom to heaven, where souls wander, like in (spoiler alert!) the TV series Lost. Or perhaps some catechist has taught you that purgatory is like a train you never get off, as one of my colleagues said he was taught.

Such depictions of purgatory make it sound as if purgatory were nothing but a realm of sorrow, where no joy whatsoever can be found. But such a state of existence is inconsistent with what the Bible promises the Christian as a citizen of Christ’s kingdom, which souls in purgatory are: “For the kingdom of God is . . . righteousness and peace and joy in the Holy Spirit” (Rom. 14:17).

As a reaction to such a dire portrait of purgatory, some end up on the other end of the spectrum, where suffering is eliminated entirely, and purgatory is said to be all joy and peace—nothing more than a clean-up job before entrance into heaven.

I’m here to tell you that purgatory is for real.

As to its nature, it does involve suffering. However, there is great joy to be found in purgatory that’s consistent with our life in Christ as Christians, and such joy gives proper context to the suffering involved. In fact, purgatory is a beautiful gift of God’s mercy for which we should be thankful, a joyful truth of God’s purifying love.

The Catechism of the Catholic Church defines purgatory as a postmortem “final purification” (1031) for “all who die in God’s grace and friendship [the elect], but still imperfectly purified” (1030) so that they may “achieve the holiness necessary to enter the joy of heaven.”

Throughout the centuries, the Church has identified three things that this postmortem purification accomplishes: the remission of the remaining guilt of venial sin, the purging of unhealthy attachments to created goods, and the discharge of remaining debt of temporal punishment due to past forgiven sins. This gives us a good working definition as to what we’re setting out to show is real.

The three joyful truths are:

• Purgatory is a doctrine of consolation for believers.
• Purgatory consists of joys that go beyond the joys of this world.
• Purgatory inspires the pursuit of holiness.

This should provide grounds to bring purgatory back onto the stage in the drama of the Last Things and present it as a truth that’s worth knowing and defending. There is no shame in professing the truth of purgatory.

My hope is that you will better appreciate the sweet reasonableness of purgatory and its truth as found in the biblical and early extra-biblical Christian sources. Also, my hope is that you come to see purgatory as a great gift that God in his mercy and love gives us. May we hear in the Church’s teaching on purgatory the words of Jesus: “I have said these things to you, so that my joy may be in you, and that your joy may be complete” (John 15:11).”

-by St John Henry Newmann

“O GOD of the Spirits of all flesh, O Jesu, Lover of souls, we recommend unto Thee the souls of all those Thy servants, who have departed with the sign of faith and sleep the sleep of peace. We beseech Thee, O Lord and Savior, that, as in Thy mercy to them Thou became man, so now Thou would hasten the time, and admit them to Thy presence above. Remember, O Lord, that they are Thy creatures, not made by strange gods, but by Thee, the only Living and True God; for there is no other God but Thou, and none that can equal Thy works. Let their souls rejoice in Thy light, and impute not to them their former iniquities, which they committed through the violence of passion, or the corrupt habits of their fallen nature. For, although they have sinned, yet they always firmly believed in the Father, Son, and Holy Ghost; and before they died, they reconciled themselves to Thee by true contrition and the Sacraments of Thy Church.

O Gracious Lord, we beseech Thee, remember not against them the sins of their youth and their ignorance; but according to Thy great mercy, be mindful of them in Thy heavenly glory. May the heavens be opened to them, and the Angels rejoice with them. May the Archangel St Michael conduct them to Thee. May Thy holy Angels come forth to meet them, and carry them to the city of the heavenly Jerusalem. May St Peter, to whom Thou gave the keys of the kingdom of heaven, receive them. May St Paul, the vessel of election, stand by them. May St John, the beloved disciple, who had the revelation of the secrets of heaven, intercede for them. May all the Holy Apostles, who received from Thee the power of binding and loosing, pray for them. May all the Saints and elect of God, who in this world suffered torments for Thy Name, befriend them; that, being freed from the prison beneath, they may be admitted into the glories of that kingdom, where with the Father and the Holy Ghost Thou lives and reigns one God, world without end.

Come to their assistance, all ye Saints of God; gain for them deliverance from their place of punishment; meet them, all ye Angels; receive these holy souls, and present them before the Lord. Eternal rest give to them, O Lord. And may perpetual light shine on them.

May they rest in peace. Amen.”

Love, and the joy of growing closer to the Lord, no matter the cost, no matter the cost. Consume me, Lord, in the fire of your holy love.

Purgatory in Protestant traditions

“Purgatory is also found among many non-Catholic Christians. In fact, Christians who reject the doctrine of purgatory, in its consciously articulated form or at least the concepts that undergird it, are of the minority position.

As we’ll argue below, such a widespread belief among Christians outside the visible boundaries of the Catholic Church gives reason to think purgatory is for real and is so intertwined with the sources of Christian revelation that Christians can’t get away from it.

Belief in purgatory is also found among Protestant Christians old and new.

Martin Luther himself was among those who believed in purgatory, even after he began the Protestant movement, although he changed his view later, after the Reformation. For example, in his Ninety-Five Theses (1517), Luther wrote, “The pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not have, but by way of intercession for them.”

Just a few years later, in his Defense and Explanation of All the Articles (1521), Luther re-affirmed his belief in purgatory, saying, “The existence of a purgatory I have never denied. I still hold that it exists, as I have written and admitted many times, though I have found no way of proving it incontrovertibly from Scripture or reason.”

In one of his sermons, he says the following:

[The Holy Spirit] kindles a new flame or fire in us, namely, love and desire to do God’s commandments. In the kingdom of grace this should begin and ever grow until the Day of Judgment, when it shall no longer be called grace or forgiveness, but pure truth and perfect obedience. In the meantime He continues to give, forgive, to bear and forbear, until we are laid in our graves. Now if we thus continue in faith, that is, in what the Holy Spirit gives and forgives, in what he begins and ends, then the fire on the judgment day, by which the whole world is to be consumed, will cleanse and purify us, so that we will no longer need this giving and forgiving, as if there were something unclean and sinful in us, as there really is at present; we will certainly be as the brightness of the dear sun, without spot and defect, full of love, as Adam was at the beginning in paradise.

Luther also acknowledged the legitimacy of praying for the dead. In his Confession Concerning Christ’s Supper (1528), he says:

As for the dead, since Scripture gives us no information on the subject, I regard it as no sin to pray with free devotion in this or some similar fashion: “Dear God, if this soul is in a condition accessible to mercy, be thou gracious to it.” And when this has been done once or twice, let it suffice.

Luther eventually would change his view about purgatory, rejecting it as a doctrine of the devil (1537):

Therefore purgatory, and every solemnity, rite, and commerce connected with it, is to be regarded as nothing but a specter of the devil. For it conflicts with the chief article [which teaches] that only Christ, and not the works of men, are to help [set free] souls. Not to mention the fact that nothing has been [divinely] commanded or enjoined upon us concerning the dead.

Other Protestants at the time of the Reformation also expressed openness to purgatory.

For example, Philipp Melanchthon, in his Apology to the Augsburg Confession (1531), wrote, “Our opponents quote the Fathers on offerings for the dead. We know that the ancients spoke of prayer for the dead. We do not forbid this.”

Another famous Protestant who affirmed purgatory was the seventeenth- and eighteenth-century German philosopher Gottfried Wilhelm Leibniz. Although he denied purgatory as an article of faith, he believed that it is a reality: “I personally hold that a certain temporal punishment after this life is rather reasonable and probable.”

Leibniz elsewhere explains:

The remission of sins which delivers us from the pains of hell by virtue of the blood of Jesus Christ does not, however, prevent there from still being some punishment in this life or in the other, and the one which is in store for us in the other life serving to purge souls is called purgatory. Holy Scripture insinuates it, and reason endorses it on the grounds that according to the rules of perfect government, which is God’s government, there should be no sin left entirely unpunished.

What’s unique about Leibniz’s view of purgatory relative to others among Protestants is that he clearly affirms what some have come to call the satisfaction model of purgatory. The satisfaction model refers to purgatory’s punitive dimension, whereby a soul undergoes temporary suffering due to it for past forgiven sins (both venial and mortal) and thus discharges the debt of temporal punishment.

As we’ll see below, many modern Protestants deny this model of purgatory and adopt purely a sanctification model, which says purgatory is a postmortem intermediate state where the soul achieves its complete state of sanctification or holiness through the cleansing of any remaining guilt of venial sin (a sin that “allows charity to subsist, even though it offends and wounds it”—CCC 1855) and purging of unhealthy attachments to created goods.

The nineteenth-century German Protestant theologian and church historian Karl August von Hase also affirmed a postmortem intermediate state akin to purgatory. He stated:

Most people when they die are probably too good for Hell, yet surely too bad for Heaven. It must be frankly confessed that the Protestantism of the Reformers is unclear on this point, its justified denial not yet having advanced to the stage of affirmation.

Among modern Protestants who affirm purgatory, perhaps the most famous is the late C.S. Lewis. In his Letters to Malcolm, he writes:

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 drip 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.”


Purgatory & 2 Cor 5:8

Every Catholic has heard the challenge:

“How can you believe that? Don’t you know the Bible says…”

It’s a challenge we have to meet. If we can’t reconcile apparent contradictions between Scripture and Catholic teaching, how can our own faith survive? And if we can’t help our Protestant brothers and sisters overcome their preconceptions about “unbiblical” Catholic doctrines and practices, how will they ever come to embrace the fullness of the Faith?

In these excerpts from Meeting the Protestant Challenge, Karlo Broussard gives an example of how to counteract the Protestant claims about Purgatory and the rapture

“At Home with the Lord”
2 Corinthians 5:8 and Purgatory

THE PROTESTANT CHALLENGE: How can the Catholic Church teach that there is an intermediate state after death, like purgatory, when the Bible says that the only place for a Christian to be (besides this life) is heaven?

Referring to a soul’s “entrance into the blessedness of heaven,” the Catechism teaches that it will enter either “through a purification or immediately” (CCC 1022). This presupposes that it’s possible for a soul to die in God’s friendship but yet not be present with the Lord in heaven.

Some Protestants view Paul’s teaching in 2 Corinthians 5:6-8 as contradicting this belief. Paul writes,

So we are always of good courage; we know that while we are at home in the body we are away from the Lord…and we would rather be away from the body and at home with the Lord.

Since the Bible says that for a Christian to be “away from the body” is to be “at home with the Lord,” there can’t be any intermediate state in the afterlife.


1. Paul doesn’t say what the challenge assumes he says.

Protestants who appeal to this passage often fail to realize that Paul doesn’t say that “to be away from the body is to be at home with the Lord.” Paul simply says, “While we are at home in the body we are away from the Lord” and that “we would rather be away from the body and at home with the Lord.”

Protestants may reply that although Paul doesn’t exactly say what the challenge claims, that’s what he means. Are they right? Does the logic follow? Does the statement, “We would rather be away from the body and at home with the Lord” mean the same as, “To be absent from the body is to be at home with the Lord”?

Suppose I’m at work, and I’m wishing that I could instead be away from work, and at home. Can we conclude from this that if I’m away from work, I must automatically be at home?

Doesn’t seem like it. I could be away from work, eating lunch at McDonald’s. I could be away from work, on my way home, but sitting in traffic. So, it’s fallacious to conclude from this verse that, once away from the body, a Christian must immediately be present with the Lord.

2. Even if we concede the interpretation of 2 Corinthians 5:8 that the challenge asserts, it still doesn’t rule out purgatory.

But let’s assume for argument’s sake that the interpretation this challenge offers of 2 Corinthians 5:8 is true, and that to be away from the body is to be immediately present with the Lord. That still wouldn’t pose a threat to purgatory.

First, because the challenge assumes that purgatory involves a period of time (during which we are “away from the body” but not “with the Lord”). But as we’ve seen, the Catholic Church has never defined the precise nature of the duration of purgatory. We simply don’t know what the experience of time is beyond this life. If purgatory did not involve a duration of time as we know it, it would be perfectly compatible with the challenge’s interpretation of this verse.

A second reason is that the challenge assumes purgatory is a state of existence away from the Lord. But, as we have also seen, purgatory could very well be that encounter with the Lord that we experience in our particular judgment, as we “appear before the judgment seat of Christ” (2 Cor. 5:10). This makes sense because Paul describes the soul’s judgment as being one of a purifying fire (1 Cor. 3:11-15). It makes sense for God’s presence, not His absence, to be part of our soul’s purification.

COUNTER-CHALLENGE: Shouldn’t you make sure that the Bible passage you use to challenge a Catholic belief actually says what you think it says?

AFTERTHOUGHT: The early Christian writer Tertullian (c. A.D. 160-220) affirms the existence of a state after death before entering heaven when he writes, “Inasmuch as we understand the prison pointed out in the Gospel to be Hades [Matt. 5:25], and as we also interpret the uttermost farthing to mean the very smallest offense which has to be recompensed there before the resurrection, no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection.”

“Caught Up with the Lord in the Air”
1 Thessalonians 4:15-17 and the Rapture

THE PROTESTANT CHALLENGE: How can the Catholic Church teach that faithful Christians will experience the final trial when the Bible teaches that Christians will be raptured before such a time?

The Catechism says that that the Church “must pass through a final trial that will shake the faith of many believers,” and such a persecution will “unveil the ‘mystery of iniquity’ in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth.” And this religious deception will be “that of the Antichrist” (675).

But some Protestants believe that the Bible teaches otherwise: that Christians will not experience the persecution of the Antichrist but will be snatched up by the Lord prior to it. This is a doctrine known as the pre-tribulation Rapture.

The passage they often appeal to is 1 Thessalonians 4:15-17, which reads,

For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.

Protestants argue that Paul can’t be talking about the Second Coming here, because Jesus only comes part-way down and then goes back up. Moreover, because no judgment of the nations is mentioned, like we see in Matthew 25:31-46 and Revelation 20, it must be referring to the “rapture.”


1. The challenge misreads the text as a partial coming-from and return back to heaven.

Verse 15 reads that the Lord will “descend from heaven with a cry of command.” But nowhere does Paul actually say that Jesus returns to heaven. If Jesus’ descent is definitive, it’s not a partial coming like the pre-tribulation rapture requires it to be.

But what are we to make of Paul’s description that the saints who are alive will be “caught up…to meet the Lord in the air”? A possible interpretation is that Paul is describing how Christians will meet the Lord in the air to escort him, in a way that is analogous to the ancient custom of citizens ushering in important visitors.

It was common for citizens to meet an illustrious person (such as dignitary or victorious military leader) and his entourage outside the walls of their city and accompany him back in. This was a way for people to honor the visitor and take part in the celebration of the visitor’s coming.

We see an example of this in Acts 28:14-15, where the brethren at Rome went out of the city to meet Paul as he approached: “And so we came to Rome. And the brethren there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us.” This ancient custom also explains why the crowds go out to meet Jesus on Palm Sunday and usher him into Jerusalem (see Matt. 21:1-17).

So, for Paul, those who are alive at the Second Coming will do for our blessed Lord what the ancients did for their dignitaries: they will be caught up in the air to meet the approaching king Jesus and escort him as he “descend[s] from heaven with a cry of command” (1 Thess. 4:16).

2. The details of the passage reveal that Paul is talking about the final coming of Jesus at the end of time.

Notice that it’s not just the living who are caught up with the Lord, but also the dead in Christ: “And the dead in Christ will rise first” (v.16). That Paul speaks of the resurrection of the dead tells us that he’s referring to the end of time.

We know this for several reasons. First, Paul states in 1 Corinthians 15 that the end happens in tandem with the resurrection of the dead:

For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at His coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power (1 Cor. 15:22-24).

If Paul viewed the resurrection of the dead as occurring in tandem with the end of time, and if he speaks of the resurrection of the dead in tandem with Christ’s coming in 1 Thessalonians 4:15-17, it follows that Christ’s coming in those verses is His coming at the end of time and not the beginning of a pre-tribulation rapture.

A second reason why we know Paul is talking about the end of time is because when he speaks about the “coming of the Lord” in 2 Thessalonians, he says that the Antichrist and his reign of evil must precede it:

Now concerning the coming of our Lord Jesus Christ and our assembling to meet him him, we beg you, brethren, not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way; for that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Do you not remember that when I was still with you I told you this? And you know what is restraining him now so that he may be revealed in his time. For the mystery of lawlessness is already at work; only He who now restrains it will do so until he is out of the way. And then the lawless one will be revealed, and the Lord Jesus will slay him with the breath of His mouth and destroy him by His appearing and His coming (2 Thess. 2:1-8).

It’s clear that Paul is connecting the “coming of our Lord” here in 2 Thessalonians and the “coming of the Lord” in 1 Thessalonians 4:15, because he speaks of “our assembling to meet Him.”

So, if the “coming of the Lord” in 1 Thessalonians 4:15-17 must be preceded by the Antichrist and his reign of evil, those verses can’t be referring to a pre-tribulation rapture. Rather, they must refer to our Lord’s coming at the end of time, when he vanquishes all evil and condemns those “who did not believe the truth but had pleasure in unrighteousness” (2 Thess. 2:12).

A final clue for this being the final day of judgment is the fact that the Lord will descend with “the sound of the trumpet of God” (v.16). Paul speaks of the same trumpet when he describes the resurrection of the dead at the end of time:

Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable nature must put on the imperishable, and this mortal nature must put on immortality (1 Cor. 15:51-53).

Since in Paul’s mind, the trumpet is associated with the resurrection of the dead at the end of time, and he speaks of it when describing the “coming of the Lord” in 1 Thessalonians 4:15-17, we can conclude that the “coming of the Lord” that Paul writes of in 1 Thessalonians 4:15-17 is the final coming at the end of time.

COUNTER-CHALLENGE: How can a text be used to support an idea when the text never mentions that idea?

AFTERTHOUGHT: The rapture is often portrayed as a “secret coming” of Jesus. But in 1 Thessalonians 4:15-17, Paul describes Christ’s coming with “the sound of the trumpet of God.” There is nothing secret about descending with the sound of a trumpet!

Love, pray for me,

10 truths about Purgatory

-Dante’s Purgatrio, Canto 2, Katerina Machytkova, please click on the image for greater detail.

— by Valerie Schmalz, Catholic San Francisco [10.30.2013]

1. Purgatory exists: The Catechism of the Catholic Church states there are three states of the church, those who are living on earth, those who are in purgatory, and those who are in heaven with God.

2. It is not a second chance: The soul is already saved. Purgatory is a
place to pay off debts for sins that were forgiven but for which sufficient penance had not been done on earth.

3. It is not an actual place: Blessed John Paul II said in an August 4, 1999 general audience that purgatory was a state of being: “The term does not indicate a place, but a condition of existence.” Pope Benedict XVI said in a January 12, 2011 general audience, “This is purgatory, an interior fire.”

4. Purgatory is not punishment but God’s mercy: “Few people can say they are prepared to stand before God,” says Susan Tassone, author of “Prayers, Promises, and Devotions for the Holy Souls in
Purgatory” (Our Sunday Visitor, 2012). “If we didn’t have purgatory
there would be very few people in heaven, because it would be heaven or hell. It is his mercy that allows us to prepare to be with Him in heaven.”

5. Our prayers for the souls in purgatory help them achieve heaven:
“The doctrine of purgatory recalls how radically we take love of
neighbor,” says Sulpician Father Gladstone Stevens, vice rector and
dean of men at St. Patrick’s Seminary & University, Menlo Park. “The
obligation to pray for each other does not cease when biological life
ends. God wants us to always pray for each other, work for each other’s redemption.”

6. The souls in purgatory can intercede for those on earth but cannot pray for themselves: The Catechism of the Catholic Church (CCC 958) states: “…the church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead;…Our prayer for them is capable not only of helping them, but also of making their intercession for us effective.”

7. God does not send souls to purgatory – each soul sends itself to
purgatory: Once a soul sees itself with the light of God, it realizes it
cannot stay in his presence until all imperfections are wiped away. “The soul chooses,” Tassone says.

8. There is no fire in purgatory: But each soul is aflame with the pain of being separated from God and with the desire to be purified so it can be in the beatific vision. Each soul also feels joy knowing it will one day be with God, Father Stevens and Tassone say.

9. There is a special day and month to pray for the souls in purgatory:
November 2 or All Souls’ Day is the day set aside and November is the month in the liturgical calendar to pray especially for all the souls who are in purgatory. November 2 is called “The Commemoration of All the Faithful Departed,” but the church asks us to pray always for each other, including for the souls in purgatory.

10. Prayers for souls in purgatory always count: Pope Benedict says in his encyclical “Spe Salve” (“On Christian Hope”), regarding the souls of the dead, “…in the communion of souls simple terrestrial time is superseded. It is never too late to touch the heart of another, nor is it ever in vain.””

Love, Lord, have mercy on me for I am a sinful man,