Nevertheless, there are notable enigmas regarding purgatory that warrant some caution from us. Although it is correct that many saints have experienced visions or insights about purgatory, these experiences do not reach the status of dogma. The existence of purgatory and its role as a place of purification are indeed established doctrines of the Church. However, the duration or specific nature of the purification remains largely unknown. Does time have a presence in purgatory? If it does, how does it correspond to time experienced on earth? Is a span of 80 to 100 years equivalent to what we perceive here? This remains uncertain. Additionally, is purgatory a place of intense suffering, or is the purification a more gentle process?

Both pictures appear to be based in Scripture. St. Paul remarks on the purification following death: “The work of each will become evident, for the Day will reveal it. It will be tested by fire, and the fire [itself] will assess the quality of each one’s work. … But if anyone’s work is consumed, that individual will experience loss; the person will be saved, but only as through fire” (1 Cor 3:13, 15). Thus, here is a vivid image of flames. Yet, the Book of Revelation states, concerning the deceased that “[Jesus] will wipe every tear from their eyes” (Rv 21:4). Therefore, it appears that there is some alleviation of grief after death as well. Thus, purgatory encompasses both pain and restoration.

It has consistently been the responsibility of the Church on earth to intercede for the souls in purgatory, stemming from the belief that they endure some level of suffering. The process of purification and the release from worldly grief certainly involves pain. Therefore, we are encouraged to pray for their swift purification and acceptance into the completeness of heavenly splendor.

Regarding plenary indulgences, this denotes a total cleansing of all the consequences and grief of sin, and we can direct them toward the souls in purgatory. However, attaining a full indulgence is quite challenging as one must be entirely detached from sin. It is indeed infrequent to find such a saintly individual on earth. Consequently, the statements made by Our Lady and various saints concerning the extensive purification of certain souls can be considered plausible. Our intercessions for them can shorten their duration in purgatory, even if obtaining a plenary indulgence on their behalf proves to be difficult. Unfortunately, many today trivialize their duty to pray for the souls of the departed. The phrase, “May all the faithful departed, through the mercy of God, rest in peace,” is rarely spoken.

Halloween

Question: Can Catholics partake in Halloween? Absolutely, there is nothing wrong with kids (and even grown-ups) donning imaginative outfits and happily collecting sweets and other goodies.

— Michael W., Altadena, California

Indeed, Halloween is initially our celebration. “Halloween” signifies “the een of all hallows” or the Eve before All Saints. Regrettably, it has devolved into a grotesque spectacle of frightening, satanic, and immoral visuals, accompanied by excessive drinking and inappropriate conduct. It is more preferable to don costumes as saints and honor their memory.

Saints and angels

Question: How is it possible for St. Michael to be considered both an angel and a saint? Isn’t an angel considered a spirit while a saint is typically a person who has passed away?

— Patricia Clark, via email

Answer: No, the term is relevant to both angels and humans. The word “saint” in English originates from the Latin sanctus, which translates to “sacred.” Therefore, the angels that we are familiar with by name — Michael, Raphael, and Gabriel — deserve the designation of “saint.” Thus, “St. Michael” is equivalent to saying “Holy Michael,” just as referring to “St. Margaret” is synonymous with saying “Holy Margaret.”

Msgr. Charles Pope is the pastor of Holy Comforter-St. Cyprian in Washington, D.C., and writes for the Archdiocese of Washington, D.C. at blog.adw.org. Send questions to msgrpope@osv.com.