Christopher Wendt: Good evening, everyone. Your Excellency.
His Excellency: Good evening.
Christopher Wendt: We welcome all members of the Confraternity and all guests to another broadcast from the Confraternity of Our Lady of Fatima. Tonight’s broadcast will be a catechism lesson on what we believe about purgatory.
Your Excellency, could you start us with a prayer?
His Excellency: In nomine Patris, et Filii, et Spiritus Sancti. Amen
Pater Noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
In nomine Patris, et Filii, et Spiritus Sancti. Amen
Christopher Wendt: A few announcements before our catechism lesson:
First, I want to wish you a happy Feast of the Solar Miracle of Fatima. What an amazing day it is today that we’re celebrating! It’s one of the most remarkable miracles in history. For all of us, the Message of Our Lady of Fatima is more true than ever before.
Just a couple more announcements:
One, I would like you to check out the new website we have for His Excellency Gloria de E.io. We’ve put all of his teachings in one place you can see all his videos, interviews, articles, declarations, and everything that he’s done regarding his fiscal policies. So please go there, check it out, and let us know what you think.
Also, these broadcasts are available there.
One other announcement, which is pretty exciting: we now have six centers of formation worldwide where people are being formed in the Message of Our Lady of Fatima and trying to build the reign of Mary.
Whether that’s through youth catechisms in the traditional faith, or through consecration to Our Lady according to St. Louis de Montfort, there are six locations.
The first location is Platteville, Wisconsin, where 150 people have made the consecration. The second place is Steubenville, Ohio. Then there are four places in the Philippines where there are centers of formation offering either youth catechism or consecration.
One place is in Baybay City and Leyte, Philippines. Then we have Batanes, Philippines. Batanes is close to Taiwan; it’s the northernmost island in the Philippines. Then we have Cebu, Philippines, and finally Malaybalay, Bukidnon, Philippines.
It’s really amazing to see how Our Lady is working and making her reign extend through learning the true faith in the catechism lessons for youth, and also through the consecrations.
And without further ado, I’m going to turn it over to His Excellency so we can learn today what the true faith is and what the Roman Catechism says about purgatory.
His Excellency: The basis of the Church’s teaching on purgatory is clearly expressed in the decree of the Council of Florence and the decree of the Council of Trent, which defined:
“Whereas the Catholic Church is instructed by the Holy Ghost, through the complete Scriptures and the ancient tradition of the Fathers taught in councils, and where there is this ecumenical synod, that there is a purgatory, and that the souls which are held there are purified by the prayers of the faithful, but principally by the acceptable sacrifice of the altar.
The Holy Synods and the bishops diligently endeavor to have this sound doctrine of purgatory everywhere taught and preached, and held as belief by the faithful.”
Thus, the Council teaches that punishments of sin continue even after the sin itself has been pardoned by God. This is closely related to the teaching that God brought man out of his first disobedience and gave him power to govern all things, but still condemned him to “eat his bread in the sweat of his brow until he returns to dust.”
God forgave the guilt of original sin and renewed man, but in punishment, kept him from the land of promise.
The Lord took away David’s child, but the life of the child was forfeited because they had to make satisfaction for the offenses against God’s holy name.
In the New Testament, as well as in the Old, almsgiving, fasting, and in general, any penitential acts are the real fruits of repentance.
The whole penitential system of the Church testifies that the voluntary assumption of penitential works has always been part of true repentance. The Council of Trent reminds us that punishment due to sin often remains together with the guilt. God requires satisfaction and will punish sin.
From this doctrine, it necessarily follows that a sinner who fails to do penance in this life may be punished in the next world.
Purgatory, therefore, is the place where souls who must suffer for a time are purified.
Though they die without grave sin on their souls, if they have not done sufficient penance or atonement for their offenses against God, they must be purified.
The Maccabees were convinced that souls who had died in battle with idols on them had to be punished, and for that reason, they ordered sacrifices to be offered for them in Jerusalem.
As we read in 2 Maccabees 12:43, it says that the saints who have died must be purified by a cleansing fire before they can be admitted into the body of the Church.
Saint Gregory of Nyssa and Saint Gregory Nazianzen tell us, as Dr. Hansen explains, that in the future life, there is a baptism of fire as well as a baptism of water. This baptism of fire purifies what is earthly in men.
Regarding the state of souls after death, most of the saints believe that some souls are in a place beneath the earth. The prayer of the Church is: “From the gates of hell, deliver them, O Lord.” And as the psalmist says: “Out of the depths I have cried to You, O Lord.”
Some also believe that many souls, for a time at least, suffer in the very places where their sins were committed, and that they are often present at the prayers and masses offered for them. It is also certain that holy souls have appeared to many saints, for example, to Saint Teresa of Avila, Saint John of the Cross, and others.
As for the state of the holy souls, the saints teach that they suffer in all due resignation to God, and that charity (genuine love) enflames them so that their greatest pains become bearable. Moreover, the knowledge that they will ultimately attain the vision of God and are secure in their eternal salvation gives them great consolation.
Saint Francis of Assisi speaks about the souls, saying they are comforted by the appearances of the faithful and the blessings of heaven, as well as by visits from holy angels. So, Saint Francis testifies that the holy souls are conscious that they are making atonement to God and suffering for Him.
The holy souls suffer due to either their venial sins or those mortal sins which, though absolved, have not been completely atoned for. Venial sins are punished temporarily, as in the case of Zacchaeus, who was purified by an angel, or Moses.
Mortal sins, even when repented and forgiven, are often visited with temporal punishment, as in the case of King David. The Church teaches that whoever does not satisfy completely for their sins on earth must do so in Purgatory.
Thus, on earth, a person may be punished by a fire of temporal punishment, and if not fully satisfied here, that punishment continues in Purgatory.
If a person does not pay a fine, they must go to prison. Similarly, in the spiritual life, we should not be satisfied with only the penance given by our confessor. We ought to add something of our own. Much can be done by patient endurance of sickness or willing acceptance of suffering, no matter how small the suffering, it should not be neglected.
All sins must be atoned for. The sufferings in Purgatory include exclusion from the immediate presence of God and other great pains. Hence, the prayer of the Church, “Grant rest to the souls of the faithful departed,” and the perpetual light we keep burning by coffins or on graves, signify our prayer that these souls may be admitted to the sight of God.
Apart from reason, there is no distinction between souls in Purgatory and those who have forgotten their sins in this life, as Saint Thomas Aquinas says. Saint Augustine teaches the same that the same fire burns both the damned and the souls in Purgatory.
Therefore, we see why the Church prays at Mass, asking God to deliver the souls from the pains of hell.
Saint Augustine tells us that the pains of Purgatory are greater than the sufferings of the martyrs, and Saint Thomas teaches that the intensity of pain in Purgatory exceeds even the greatest pain on earth. All the tortures one can witness in this world are light compared to the sufferings of Purgatory.
The greatness and duration of the sufferings in Purgatory vary according to the gravity of sins. Saint Thomas explains that those who have indulged longer in the pleasures and goods of this world must spend longer in the cleansing fire. Consequently, some souls must suffer through generations of men. If it were impossible, the Church would have abolished the practice of offering Masses for the dead.
Saint Catherine Emmerich’s revelations say that Our Lord visits Purgatory every Good Friday. Even those souls who have only suffered a short time find the suffering intolerably long.
Those who are devoutly prayed for are assured of a considerable shortening of their sufferings in Purgatory. Several saints hold the view that some souls suffer no pain but are merely excluded from the vision of God in Purgatory. According to Saint Bridget, the sufferings in Purgatory are most intense in those areas related to the sins the soul committed.
Saint Margaret of Cortona saw that some souls would not be released until the evil they had done had been fully atoned for. This teaching is drawn from Christ’s words and especially from the practices and doctrines of the Church.
Moreover, it is remarkable that nearly all nations on earth have some belief in an afterlife purification. By sound reason, it is clear that there must be a Purgatory.
Christ compares Purgatory to a prison, saying, “You shall not go out until you have paid the last penny.” (Matthew 5:26) Saint Paul also adds that many shall be saved, yet so as through fire (1 Corinthians 3:15).
The Church’s practice reminds us of this through prayers for the dead at every Mass, the offering of Masses for the deceased, and special commemorations. These include the anniversary of a person’s death and burial, the passing bell which calls the faithful to pray for the departed, and the Solemnity of All Souls Day. This feast was first introduced in 998 by Saint Odilo of Cluny in France and later extended to the universal Church by the Popes.
The Church Councils of Florence and Trent expressly defined the doctrine of Purgatory. The idea of purification after death is also common among other cultures. For example, some ancient Egyptians believed in the transmigration of souls into animals, which functioned as their version of purification. Among the Greeks, the myth of Prometheus, who was bound to a rock while his liver was torn out daily by an eagle, can be seen as an allegory of suffering and purification.
The same belief has existed regarding offering prayers for the dead. As we saw in the case of Judas Maccabaeus, the early Christian Church was accustomed to praying for the dead during the Holy Sacrifice of the Mass. Saint Monica, on her deathbed, prayed for her son Augustine and his brother, saying, “Where you will only, I pray you think of me always at God’s altar.”
The Church teaches that Christians, from the very beginning, prayed during Mass for the souls of the departed. The Apostles also endorsed this practice. The ancient Rite of Jerusalem declares that it is a great service to pray for the dead, and the Holy Sacrifice is offered for them. Hence, the oldest missals include prayers for the dead.
Reason also teaches us that there must be a Purgatory. For example, nothing defiled can enter Heaven, yet many souls are not so evil as to be lost forever in Hell. If a soul can neither enter Heaven nor Hell immediately, there must be a third place where it can be purified, and this is Purgatory.
We can help the holy souls in Purgatory by good works, especially prayer, fasting, almsgiving, offering Masses, receiving indulgences, and other acts of charity. The holy souls themselves cannot help themselves because they can no longer perform works to satisfy their sins.
As the Gospel of John says, “The night is coming when no one can work.” (John 9:4) Therefore, these souls must pay off their debt by enduring the punishments God has set for them. Yet, we can aid them by offering Masses, prayers, almsgiving, and other works of piety. The Holy Sacrifice of the Mass is the most effective help for them.
According to Saint Winifred, the offering of Holy Communion is also of great assistance to these souls. Saint John Chrysostom states that souls are helped not by ritual alone but by prayer and works of mercy. Funeral Masses and prayers are helpful, but it is far more effective to offer acts of charity rather than merely giving money. The Church also uses holy water in the funeral rites, which has great efficacy for the souls.
However, the greatest help we can give is the heroic act of a loving resignation of our own satisfaction on their behalf, offering all our good works for the relief of their suffering.
The relatives of the deceased are especially bound to help them, applying the words of Holy Scripture: “Have pity on me, at least you my friends, because the hand of the Lord has touched me.” (Job 19:21)
Sometimes, however, the happy state of the souls in Purgatory is revealed. For example, in the year 202, a young brother imprisoned in a dark place covered with chains began to offer fervent prayer. Afterwards, he appeared again, this time beautiful and free. One Mass offered for a soul is more valuable than many voluntary prayers or almsgiving. Saint Anselm teaches that God values more the voluntary satisfaction done in love than involuntary suffering.
Praying for the holy souls is of great benefit not only for them but also for ourselves; it is an act of mercy. Prayer brings a blessing both to the soul prayed for and to the one who prays. “He who has pity on the holy souls will find in God a merciful blessing, and mercy shall be obtained.” Christ accepts these prayers as if done to Himself, and the departed souls show gratitude for such offerings.
Saint Mary Lancaster says that nothing is more acceptable to God or profitable in itself than praying for the holy souls. “Thy will be done; be mindful of your favorite place in Heaven.” We pray unceasingly for them so that they may come sooner to eternal life and be freed from Purgatory.
Indulgences also provide great consolation and help. Before the Council of Trent, it was defined that indulgences are most beneficial to Christians and should be retained in the Church. It is the common teaching of Catholic theologians that indulgences can be applied to the souls detained in Purgatory. Indulgences are available to them by way of suffrage. Saint Augustine declares that the souls of the faithful departed are not separated from the Church, the Kingdom of Christ. For this reason, the prayers and works of the living benefit them.
Saint Bellarmine says: “If we can offer our prayers and satisfactions on behalf of those detained in Purgatory because we are members of the Body of Christ, why may not the Vicar of Christ do the same, dispensing the satisfactions of Christ Himself?”
Saint Thomas Aquinas teaches that indulgences primarily benefit the person for whom they are granted but may also help souls in Purgatory secondarily, provided the indulgence is interpreted in this way. He adds that there is no reason why the Church may not apply its merits in favor of the souls in Purgatory.
Saint Bonaventure and Saint Thomas further say such relaxation of punishment can be granted after the manner of absolution, as a sign of deliverance, but only as a petition in the spirit of suffrage.
Saint Bonaventure explains that the Church, as supreme pastor, does not break juridical law, but it is important that the souls are released from punishment through prayers, in the manner of suffrage.
Thus, the invocation of the souls is expressed in prayers like “Souls in Purgatory, pray for us,” asking them to intercede on our behalf.
The Church’s decision on this subject is clear: it does not proclaim definite timelines or certainties about the exact suffering or deliverance in Purgatory, but encourages the faithful to pray and offer suffrage for the souls there.
In ancient liturgies, prayers were often directed not only to those already in Heaven but also to those still being purified. Early Christian prayers frequently included supplications asking the departed to intercede for the living.
Such inscriptions show that early Christians believed the departed could intercede for their surviving friends, even if the souls were not yet fully united with God.
Many renowned theological authorities hold that the souls in Purgatory can truly pray for us. We may also invoke their intercession. Saint Bellarmine says that, by their great love of God and union with Him, the prayers of the souls in Purgatory have a superior intercessory power compared to ours because of their deeper love and intimacy with God.
The theologian Francisco Suárez goes even further, explaining that these souls are holy and dear to God, and they love us with a true love. They are mindful of our needs and dangers and understand, at least in a general way, our need for divine help and grace.
Many modern theologians support the common practice of addressing prayers and petitions for help to the souls who are still in a place of purification. There is no reason why the souls detained in Purgatory should not hear and answer our prayers, just as we pray for them.
Saint Alphonsus Liguori states that the souls in Purgatory, being loved and embraced by God, have no impediment that prevents them from assisting us. However, the Church does not publicly invoke them in their intercession because, strictly speaking, they do not have knowledge of our prayers.
Yet, pious believers hold that God makes our prayers known to these souls. Saint Francis of Sales supports this, and Saint Catherine of Bologna testified that whenever she sought a favor, the souls in Purgatory immediately assisted her.
It is traditional faith that the souls in Purgatory are not separated from the Church. The bond of love unites the Church’s members, including those who have departed this life in God’s grace. Because of this unity, our prayers and sacrifices can help those still in Purgatory.
The saints have insisted that we have a real duty to aid these souls. The Church has granted a special grace regarding indulgences called the “heroic act.” On December 8, 1885, the Congregation of Indulgences approved this devotion.
By this heroic act, a member of the Church Militant offers to God, for the souls in Purgatory, all the satisfactory works they perform during their lifetime and all the suffrages (prayers and indulgences) that may accrue to them after death. This is the meaning of the heroic act in favor of the souls in Purgatory.
Devotion to the dead is also consoling and reflects the noble liberty of religion, responding to the deepest feelings of the human heart.
Cardinal Wiseman once said that the constellation of dying men who are conscious of their imperfection believe there are others to make intercession for them when their own time to pray has ended.
To the afflicted survivors, the thought that their prayers can help their departed friends is a powerful means of relief. In the first moments of grief, these sentiments often overcome religious prejudice, causing even the unbeliever to kneel beside the remains of a loved one and offer an unconscious prayer for them.
This is a natural impulse, which, aided by the truths of our faith, brings consolation. Let us then hold fast to these revealed truths about existence and protect our love for our beloved in purgatory.
For our brothers and sisters, the members of the suffering Church, we remain united with the Church Militant through our belief in the Mystical Body of Christ, a body composed of three parts: the Church Militant here on earth, the Church Suffering (the souls in purgatory), and the Church Triumphant in heaven.
God bless you.
Christopher Wendt: Thank you, Your Excellency, for those words. Three things come to mind. One, I want to pray more now for all my family members who have passed away. Your talk made me realize how important it is to pray for their deliverance from purgatory. Second, it inspires me to want to live better. I truly don’t want to go to purgatory myself. Finally, the fact that the souls in purgatory can pray for us is really a great comfort to know. So thank you, Your Excellency, for your words on purgatory today.
Dominus vobiscum.
Christopher Wendt: Et cum spiritu tuo.
His Excellency: Et benedictio Dei Omnipotentis: Patris, et Filii, et Spiritus Sancti,
descendat super vos et maneat semper. Amen.
Christopher Wendt: Thank you to all the guests and members of the fraternity for joining us today. Until next time, God bless you all. Goodbye!