Have you ever doubted the existence of Purgatory because you’ve been told it’s not in Scripture? Well, Purgatory is in the Bible, and here’s where to find it.
“How can Catholics believe in Purgatory? Is that even in the Bible?”
Like the word “Trinity,” the word “Purgatory” is not in the Bible. However, the Bible emphasizes that we need to be perfectly pure, without a single blemish, to enter God’s kingdom.
Revelation 21:27 states, “But nothing unclean shall enter Heaven.” In 1 Corinthians 3:15, St. Paul writes, “If any man’s work is burned up, he will suffer loss, though he himself will be saved, but as only through fire.”
According to Dr. Gerard Verschuuren in his book, Forty Anti-Catholic Lies, “For most of us, the transition from a life on earth to a life in Heaven would be… so shocking that we would need some extra preparation time, as nothing unclean can enter the presence of God.”
Indeed, Scripture supports the existence of Purgatory and the fact that we need to go to Purgatory before we enter Heaven.
“He shall bring forth justice to the nations. But he will not cry out or make his voice heard in the street…until he establishes justice on the earth…. I, the Lord, have called you for the victory of justice…to open the eyes of the blind, and to bring out prisoners from confinement.” —Isaiah 42:1–2, 4, 7
In Isaiah we have the first of the rightly named “Servant Songs,” which will continue throughout the week. In these four accounts hidden away in Isaiah, one either sees a foretelling of Jesus in brilliant analysis, or one wonders if Jesus was “modeled” to fit these lovely descriptions. The correlation is uncanny, at any rate. In the Gospel from John we have a woman acting as the “servant” to Jesus. (Maybe this is the connection?) We have Mary of Bethany again taking the fervent disciple’s role instead of the hostess role of Martha. She anoints Jesus’ feet with expensive nard, which is the anointing oil for death. My interpretation of this from all three varied Gospel accounts is that Mary is accepting the inevitability and necessity of death for Jesus (which Peter and the male inner circle cannot do!). “The whole house is filled with the fragrance.” Judas is the spokesman in the story, and he pretends to prefer the poor to a simple act of love. That is the clear point. It is forever a judgment on what we might now call “ideology on the left,” a good balance after the text has heavily criticized the ideology of religious zealots and Pharisees on the “right.” Jesus’ response appears to be directly from Deuteronomy: “There will always be poor in the land. I command you therefore, always be open-handed with anyone in the country who is in need or is poor” (15:11). Unfortunately, only the first phrase is quoted in the Gospel text, with the sad result that people have used this story to teach that religious piety is more important than social justice. As Paul will insightfully say later, “If I give away all that I possess, piece by piece, or even if I give away my body to be burned, but do not have love, it is useless” (1 Corinthians 13:3). As always, love of Jesus and love of justice for the neighbor are just two different shapes to the One Love.
“God of love and justice, let me know and live that they are not separate. Loving people will do justice, and just people will do their work with love and respect.”
St. Berthold of Mt. Carmel (d. 1195), also known as Bartoldus of Calabria, was born in France, the son of a Count. He excelled at his studies and was ordained a priest. Berthold’s brother, Aymeric, became the Latin patriarch of Antioch. The two joined together to participate in a Crusade to the Holy Land.
While in the Holy Land, Berthold traveled to Mount Carmel and built a monastery and church dedicated to the Prophet Elijah. He gathered together a number of hermits scattered throughout Palestine to live together in imitation of the life of the great prophet as recorded in the Old Testament. Berthold became the group’s superior and stayed with the community at Mount Carmel for 45 years until his death in 1195.
It was the life and work of St. Berthold that laid the foundation for the Carmelite Order, whose rule was approved by Pope Honorius III in 1226. St. Berthold’s feast day is March 29.
“Free me from evil passions and heal my heart of all disorderly affections, that being healed and well purified in my interior, I may become fit to love, courageous to suffer and constant to persevere. Love is an excellent thing, a great good indeed, which alone maketh light all that is burdened and makes all that which is bitter sweet and savory. The love of Jesus is noble and generous; it spurs us on to do great things and excites us to desire always that which is most perfect.”— Thomas á Kempis, p. 89
Am I going to waste life? It’s so easy to waste life. We don’t waste life a decade, a week, or a month at a time. We waste life in moments. We can get in a rut. It is healthy for us to stop and reflect. Is this the really the life God is calling you to live?
“Your mind must be the same as Christ’s. Though he was in the form of God, he did not deem equality with God as something to be clung to. Instead he emptied himself, and became like a slave, and was born in the likeness of humanity…obediently accepting even death.” —Philippians 2:5–7
The hymn from Philippians artistically, honestly, but boldly describes that “secret hour” when God in Christ reversed the parabola, when the waxing became waning. It says it actually started with the great self-emptying or kenosis that we call the Incarnation in Bethlehem and ends with the Crucifixion in Jerusalem. It brilliantly connects the two mysteries as one movement, down, down, down into the enfleshment of creation, and then into humanity’s depths and sadness, and final identification with those at the very bottom (“took the form of a slave”) on the cross. Jesus represents God’s total solidarity with, and even love of, the human situation, as if to say “nothing human is abhorrent to me.” God, if Jesus is right, has chosen to descend—in almost total counterpoint with our humanity that is always trying to climb, achieve, perform, and prove itself. He invites us to reverse the process too. This hymn says that Jesus leaves the ascent to God, in God’s way, and in God’s time. What freedom! And it happens, better than any could have expected. “And because of this, God lifted him up, and gave him the name above all other names.” We call it resurrection or ascension. Jesus is set as the human blueprint, the standard in the sky, the oh-so-hopeful pattern of divine transformation. Who would have presumed that the way up could be the way down? It is, as Paul says, “the Secret Mystery.” Trust the down, and God will take care of the up. This leaves humanity in solidarity with the life cycle, but also with one another, with no need to create success stories for itself, or to create failure stories for others. Humanity in Jesus is free to be human and soulful instead of any false climbing into “Spirit.” This was supposed to change everything, and it still will.
“Lord Jesus, if you are indeed the Lord of History, then you are showing us the plan, direction, and meaning of the human journey. I want to speak like never before that ‘Jesus Christ is Lord.’ Now it is not an assertion of dominance or rightness over anybody else, but only a willingness to trust and follow your humble path.”
St. Conon of Naso (1139–1236) was a wealthy nobleman, the son of a Count, from Naso, Italy. He was a devout young man, and at the age of 15 become a monk. He lived as a hermit until being called to serve the local monastery as its abbot. Upon the death of his parents he distributed his inheritance to the poor.
While on pilgrimage to Jerusalem he had a vision of a priest he knew being choked by a snake. Conan raced to the priest to warn him of the danger. The priest’s heart was convicted by the truth of the vision and confessed that he was hoarding money and neglecting the poor. Under Conan’s direction the priest gave his excessive savings to the poor and recommitted his life to serving others. After his death, Conon was hailed as a miracle worker.
The city of Naso experienced a series of terrible storms which destroyed crops and disrupted the shipping trade, and the city ran out of grain and other food supplies. When the famine became severe, St. Conon appeared in a vision to a ship captain who was preparing to transport a load of grain. Conon told the captain to change course and take the grain to Naso. The captain obeyed the vision and arrived in Naso with food to relieve the famine. St. Conon’s feast day is March 28th.
Palm Sunday marks the beginning of Holy Week, the reliving of the final seven days of Jesus’ earthly ministry. On this day the Church recalls the triumphal entrance of the Messiah into Jerusalem in order to accomplish the Pascal Mystery: His Passion, death, burial, and resurrection for the salvation of all mankind. Jesus rode into the city on a colt as the crowd laid their cloaks and palm branches on the road before him, shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord: Hosanna in the highest!”
