Does purgatory exist?

We can deduce from the Bible that Purgatory exists. So, (Catechism Nº 1031): “With regard to certain small faults, it is necessary to believe that  there is a purifying fire, according to what is said by The One  who is the Truth, that if someone has blasphemed against the Holy Spirit, this sin will not be forgiven in this century nor in the future (Mt 12, 31). From such a sentence we can understand that some faults can be forgiven in this age, but other faults in the next age (in the other life) (Saint Gregory Magnus, dial. 4, 39)”

In the (Universal) Catechism of the Catholic Church. Nº 1030, we can read: “Those who die in grace and in friendship with God but imperfectly purified, although assured about  their eternal salvation, must pass through a purification after death, in order to obtain the necessary holiness to reach heaven’s happiness.”

And in Nº 1031: “The Church calls such a last purification Purgatory of the chosen ones which is completely different to the punishment of the condemned. The Church formulated her doctrine about Purgatory mainly in the Council of Florence (cf DS 1304) and in the Council of Trent (cf. DS 1820, 1580). The Church’s tradition, referring to some texts of the Scripture ( for instance 1Co 3, 15; 1 P 1, 7),  speaks about  a purifying fire”.      

(From Maria Valtorta, Writing-books of 1943, Pg. 432):

“Jesus says: “I want to explain to you what Purgatory is, and what it means. And I’ll explain it to you in such a way that it will surprise a lot of people who think they are depositaries of the knowledge of the afterlife but aren’t.

Souls immersed in such flames only suffer through love.

Not unworthy to possess the Light, but not yet worthy to access the Kingdom of Light, when they present themselves before God, they are clothed with this Light. This is a short and advanced beatitude that certifies them their salvation, makes them see how the eternity will be and what they did with their souls by depriving it for years from the happy possession of God. Immersed then in the place of expiation, they become imbued by the expiatory flames.

Those who speak about Purgatory are right in this; but when they try to give different names to such flames are wrong.

Such flames are a blaze of love. They purify, by burning the souls in love. They communicate Love, because when the soul reaches in them the degree of love it didn’t reach on earth, it is set free and joins Love in Heaven.

It seems a different doctrine to the already known one, doesn’t it? But think it over.

What does God, one and trine, want for the souls created by Him? All good.

The One who wants all the best for a creature, what does He feel for it? Feelings of love.

Which are the first and second commandments, the two most important ones, of which I said that no greater than them exist and that they offer the key to reach eternal life? There are the commandments of love: “Love God with all your heart, love your neighbour like yourself”.

What did I say a lot of times through myself, through the prophets and through the saints? That Charity is the greatest absolution. That Charity cancels the guilt and the feebleness of man, for the one who loves lives in God and, living in God, he doesn’t sin too much and in case he sins, he repents immediately and the forgiveness of God is ready for those who repent.

In what way did souls fail? They did in the ways of love. Had they loved much, they would have committed just a few light sins, due to your weakness and imperfection. But even at this light level, they would never have arrived to a conscious doggedness in guilt. And had they tried not to displease their Love, by seeing their good will, I would have acquitted them, even of venial faults.

How can one, even on earth, repair a fault? By expiation, as soon as possible, with the same means used to commit it. If one caused damage, by restoring everything he arbitrarily acquired. If one slandered, by retracting himself of the calumny, and so forth.

Well, if poor human justice demands such reparations, how would the holy Justice of God not demand it? And by what means will God obtain such reparation? By Himself, being Love, and He will also require love.

This God, whom you offended, who loves you paternally and wants to be together with His creatures, makes possible such union through Him.

Everything, Maria, is in the framework of Love, except the really “dead” ones, who are the condemned. For these “dead” ones, even Love died. But in the three kingdoms -the heaviest one: the Earth; the other one, where there is no weight of matter but of the soul loaded with sin, Purgatory; and finally, the one where its dwellers share His spiritual nature which exempts them from every load– the mover is love. Loving on earth is how you work for Heaven. Loving in Purgatory is how you win the Heaven you were not entitled to during your life. And loving in Paradise is how you enjoy Heaven.

When a soul is in Purgatory, it does nothing but to love, to think over and to repent at the light of Love that caught on it the flames that are already God but that, as punishment, hide it from God.

Here is the torment: The soul remembers the vision of God it had during the personal judgement. If it carries this memory, it is because, even if it caught just a glimpse of God, that represents a delight which is over all created things and the soul is longing to enjoy it again. Such a remembrance of God and such a beam of light, which pierced the soul when it was before Him, make that the soul “sees” in the exact measure the faults made against his Love. And this “seeing”, together with the thought that with such faults he renounced voluntarily, during years or centuries, the possession of Heaven and the union with God, constitutes the punishment.

Love and the conviction to have offended Love is the torture of the sufferers in Purgatory. The more a soul failed during its life, the more it sees itself as blinded by spiritual cataracts, which makes it much more difficult to know and to get a perfect   contrition of love, which is the main coefficient of punishment and its reaching of God’s Kingdom. The more the soul pressed love with its guilt, the more this one is dull and slow to develop. Nevertheless, as the soul is purified by the action of Love, its resurrection to love accelerates in proportion and, consequently, its conquest of Love, that is completed when, once finished expiation and reached perfection in love, it is admitted in the Town of God.

It is necessary to pray a lot for these souls, which are suffering in order to reach Glory, arrive soon to the perfect love which absolves them and joins them to Me. Your prayers, your sufferings, also increase the fire of love. They increase its fieriness. But –oh happy torment!- they increase as well the capacity to love and they accelerate the expiation process. They elevate to upper levels the souls immersed in the fire. They bring them to the threshold of Light. They open the doors of Light and, finally, they introduce them to Heaven.

To each of such operations carried out by your charity in favour of your predecessors in the second life, it corresponds a charity current towards you: The Charity of God Who thanks you for what you did for His suffering children and also their charity thanking you  for having worried to introduce them to God’s happiness.

Never your loved relatives love you as much as after the terrestrial death, because their love is then pierced by the Light of God and, at that light, they understand how you love them and how they must have loved you.

They cannot speak to you with words, asking for forgiveness and offering their love to you. But they talk to me on your behalf and I transmit their words to you. They know now how to see and how to love you. I transmit their words to you together with their love protestations and their blessings. Blessings from the Purgatory which are already valid, because they are pierced by the burning Charity that inflames and  purifies them. And perfectly valid also later on, from the instant that they, already free, come to meet you in the threshold of Life or where they will join you, if you entered before them in the Kingdom of Love.

Trust me, Maria. I work for you and for your loved ones. Up with your spirit! I come to give you joy. Trust me.”

We must look upon the luck of our dead friends and relatives who are in the Purgatory with joy and hope, because they are already among  the saved for ever and, sooner or later, they will be blessed for ever in Heaven. But, at the same time, with pity for their suffering, which, as we have seen on Maria Valtorta’s writings, stems from love, from a love that suffers not to have loved God and other people much more. And from such a pity for their suffering a lot of prayers and sacrifices must come from us,  in order that they can rest in peace and become eternal light.

Nº 1032 of the Catechism: “This teaching is also backed up by the practice of prayers for the dead already mentioned in the Scripture: That’s why Jude Maccabee ordered to make this expiation sacrifice: “It is therefore a holy and wholesome thought to pray for the dead, that they may be free from their sins” (2Mac 12, 46). Since early times, the Church has honoured the memory of the dead and has offered suffrages in their favour, mainly the Eucharistic sacrifice (cf. DS 856) for, once they have been purified, they can reach the beatific vision of God. The Church also recommends alms, indulgences and penitence actions in favour of the dead.

As far as the indulgences that can be applied  for the dead: according to the privilege  given by Jesus to “bind and loose”, the Church can give to some prayers or actions of piety and penitence a power of liberation from the punishments for our sins, which can be applied to the dead. In Nº 1471 of the Catechism we can read: “The indulgence is the  remission before God of the temporary punishment for the already forgiven sins, with regard to the guilt, which, under some conditions,  a believer can obtain  through the Church, which, as the trustee of Redemption, distributes and applies with authority the treasure of Christ’s and saint’s satisfactions.” “The indulgence is plenary or partial depending on whether it forgives completely or partially the temporary punishment for the sins”. “Every believer can profit from the plenary or partial indulgence for himself or apply it for the dead as a suffrage.” (CIC, can.992-994)