M
Marnica01
Guest
There is a view of Purgatory that is expressed when some prays for the “Poor Souls in Purgatory”. This view holds that (1) Purgatory is a place, (2) being in this place is a terrible experience, (3) people have to spend variably long periods of time there depending on just how lacking in true holiness they really were, and (4) the time spent in this place can be shortened by the prayers of those of us still living on earth.
It seems to me, as a Catholic, that this view reflects a misunderstanding on nearly every count. First, if 1 Corinthians 3:12-15 refers to Purgatory, then Purgatory is not a place but an event, and this event is a purification that leaves only what is valuable (“gold, silver, and precious stones”). Both 2 Maccabees 12:39-46 and 2 Timothy 1:16-18 seem to associate this event with the Resurrection when everyone will be judged.
Second, while experiencing this purification could be painful (as stepping out of the dark into the bright sunlight is painful), it is evident throughout scripture that the fire of purification is a metaphor for the purifying action of the Holy Spirit (e.g., Matthew 3:11; Acts 2:3-4). I assume that being caught up in this or any action of the Holy Spirit would be a joyful – certainly not a terrible – experience.
Third, in 1 Corinthians 3:12-15, the event of purification seems to be instantaneous. This conclusion is also consistent with the idea that this purification takes place outside of the physical space-time universe. Because time (at least as we know it) is an attribute of the physical universe, it follows that time (as we know it) is a meaningless concept outside of the physical universe. The idea that there is such a thing as time in Purgatotry probably goes back to the Middle Ages when people thought Purgatory was a place on Earth. (In the Divine Comedy, for example, Dante places purgatory on a mountain.)
On this point, it is worth commenting on the Parable of the Ungrateful Servant (Matthew 18:21-34). The events of the parable are described as events in the physical world. The parable itself points to a truth that transcends our current existence in the space-time universe. We should not therefore transfer a concept of time from the surface details of the parable to its underlying meaning. Rather, we should take the detail about time in prison as an indication of how seriously God takes our refusal to forgive, and how he will certainly hold us accountable for it.
Fourth, if Purgatory is not a place but rather an event of purification, and if the event is instantaneous rather than drawn out in time, it hardly makes sense to think of praying for people in Purgatory as way to speed them through the experience.
At this juncture, I should comment on 2 Maccabees 12:39-46. This passage is regularly used a proof-text for both the efficacy of praying for the dead and for the existence of Purgatory. The passage itself, by contrast, focuses squarely on the Resurrection of the Righteous (and presumably the Wicked): “for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death.” In short, the writer sees the act of praying for the dead as testimony to faith in the Resurrection. While it is customary for Catholic apologists to apply a train of logic that leads from this expression of resurrection faith to an affirmation of Purgatory, we should recognize that such logic is secondary. Consequently, I suggest caution in trying to build any kind of decisive arguement for the nature of Purgatory from this passage.
In conclusion, I would like to suggest that we stop thinking or talking about the “Poor Souls in Purgatory.” It is not a place so there aren’t any “poor souls” there (so to speak). It is an event of purification that is more properly associated with the final judgment and the Resurrection of the Righteous. It is not drawn out over time but rather is instantaneous and, in any event, occurs outside of time (at least as we know time). Let us therefore pray for those who have died, as Saint Paul himself seemed to do in 2 Timothy 1:16-18, not because it will speed them through Purgatory, but because we love them, as Saint Paul loved Onesiphorus.
It seems to me, as a Catholic, that this view reflects a misunderstanding on nearly every count. First, if 1 Corinthians 3:12-15 refers to Purgatory, then Purgatory is not a place but an event, and this event is a purification that leaves only what is valuable (“gold, silver, and precious stones”). Both 2 Maccabees 12:39-46 and 2 Timothy 1:16-18 seem to associate this event with the Resurrection when everyone will be judged.
Second, while experiencing this purification could be painful (as stepping out of the dark into the bright sunlight is painful), it is evident throughout scripture that the fire of purification is a metaphor for the purifying action of the Holy Spirit (e.g., Matthew 3:11; Acts 2:3-4). I assume that being caught up in this or any action of the Holy Spirit would be a joyful – certainly not a terrible – experience.
Third, in 1 Corinthians 3:12-15, the event of purification seems to be instantaneous. This conclusion is also consistent with the idea that this purification takes place outside of the physical space-time universe. Because time (at least as we know it) is an attribute of the physical universe, it follows that time (as we know it) is a meaningless concept outside of the physical universe. The idea that there is such a thing as time in Purgatotry probably goes back to the Middle Ages when people thought Purgatory was a place on Earth. (In the Divine Comedy, for example, Dante places purgatory on a mountain.)
On this point, it is worth commenting on the Parable of the Ungrateful Servant (Matthew 18:21-34). The events of the parable are described as events in the physical world. The parable itself points to a truth that transcends our current existence in the space-time universe. We should not therefore transfer a concept of time from the surface details of the parable to its underlying meaning. Rather, we should take the detail about time in prison as an indication of how seriously God takes our refusal to forgive, and how he will certainly hold us accountable for it.
Fourth, if Purgatory is not a place but rather an event of purification, and if the event is instantaneous rather than drawn out in time, it hardly makes sense to think of praying for people in Purgatory as way to speed them through the experience.
At this juncture, I should comment on 2 Maccabees 12:39-46. This passage is regularly used a proof-text for both the efficacy of praying for the dead and for the existence of Purgatory. The passage itself, by contrast, focuses squarely on the Resurrection of the Righteous (and presumably the Wicked): “for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death.” In short, the writer sees the act of praying for the dead as testimony to faith in the Resurrection. While it is customary for Catholic apologists to apply a train of logic that leads from this expression of resurrection faith to an affirmation of Purgatory, we should recognize that such logic is secondary. Consequently, I suggest caution in trying to build any kind of decisive arguement for the nature of Purgatory from this passage.
In conclusion, I would like to suggest that we stop thinking or talking about the “Poor Souls in Purgatory.” It is not a place so there aren’t any “poor souls” there (so to speak). It is an event of purification that is more properly associated with the final judgment and the Resurrection of the Righteous. It is not drawn out over time but rather is instantaneous and, in any event, occurs outside of time (at least as we know time). Let us therefore pray for those who have died, as Saint Paul himself seemed to do in 2 Timothy 1:16-18, not because it will speed them through Purgatory, but because we love them, as Saint Paul loved Onesiphorus.
