8.216. Why do Traditional Catholics still believe in Purgatory, indulgences for the dead, and funeral absolutions?
The belief in Purgatory, indulgences for the dead, and the solemnity of funeral absolutions is not merely a “tradition” of sentiment or custom—it is a dogmatic teaching of the Catholic Church from the time of the Apostles, defined in councils, taught by saints, and held universally by the Church until the rupture introduced by Vatican II and its modern reforms. These practices are rooted in Scripture, affirmed by the Fathers, defined by councils, and necessary for a correct understanding of salvation, judgment, and the Communion of Saints.
1. Purgatory in Scripture and Tradition
Purgatory is the state in which souls who die in the grace of God, yet still need purification for venial sins or temporal punishment due to sin, are cleansed before entering Heaven. It is clearly attested in Sacred Scripture:
“It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.”
Our Lord stated the following, indicating the possibility of remission of sin after death:
“And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.”
St. Paul references being “saved, yet so as by fire” (1 Cor. 3:15), interpreted by the Fathers to refer to purgatorial purification.
The Council of Florence (1439) and the Council of Trent (Session 25) solemnly defined the existence of Purgatory and the efficacy of prayers and sacrifices for the dead.
2. Indulgences for the Dead
An indulgence is the remission before God of the temporal punishment due to sins whose guilt has already been forgiven. The Church, as the dispenser of the treasury of Christ’s merits and those of the saints, grants indulgences which the faithful can apply to the souls in Purgatory. This practice:
Demonstrates the unity of the Mystical Body of Christ—the Church Militant assisting the Church Suffering.
Was affirmed in the Catechism of the Council of Trent: “We must believe that the power of conferring indulgences was left by Christ in His Church, and that the use of them is most salutary to Christians.”
Is scripturally supported by the principle of penance and satisfaction (e.g., 2 Sam. 12:13–14, Matt. 16:19).
3. Funeral Absolutions and Black Vestments
The traditional Requiem Mass and absolutions after Mass are deeply penitential. They reflect the Church’s recognition that the soul may not yet be in Heaven and must be assisted by prayer, not prematurely “celebrated.” Black vestments are worn to symbolize mourning, repentance, and the need to pray for the dead.
The final absolution (absolutio super tumulum or catafalco) includes powerful prayers such as:
“Deliver me, O Lord, from eternal death in that dreadful day…”
The Libera me and Dies Irae reflect the gravity of judgment and inspire intercession for the deceased.
4. The Novus Ordo Distortion
The 1969 Vatican II-inspired “reforms” transformed the Catholic funeral into a celebration of life. White vestments are worn, prayers for the dead are often omitted or softened, and priests frequently assure the congregation that the deceased is already in Heaven.
This presumption contradicts both Catholic doctrine and charity. As St. Augustine said:
“We must not think it burdensome to pray for the dead, for they are in great need.”
The new rite reflects a loss of faith in the doctrine of Purgatory, a denial of the seriousness of sin, and a diminishing of the Church’s role in applying the merits of Christ through the sacraments.
| Category | Traditional Catholic View | Modern Novus Ordo View | Remarks |
|---|---|---|---|
| Purgatory | A real place of purification for the saved who are not yet perfect | Rarely emphasized or denied in practice | Ignoring Purgatory denies God’s justice and the need for sanctification |
| Prayers for the Dead | Essential act of charity and part of funeral rite | Often omitted or replaced with eulogies | Presuming salvation robs souls of needed intercession |
| Indulgences | Applied for the dead through prayers, Masses, acts of devotion | Rarely taught or understood; dismissed as “legalistic” | Loss of this practice severs the unity of the Church Militant and Suffering |
| Funeral Vestments | Black or violet to symbolize mourning and penance | White to celebrate the presumed heavenly reward | Change reflects doctrinal shift from penance to presumption |
| Funeral Rites | Include final absolution, chant of *Dies Irae* | No final absolution; cheerful music or eulogies | Modern rites downplay judgment and sin |
Summary:
Traditional Catholics continue to believe in and practice the doctrine of Purgatory, indulgences for the dead, and solemn funeral absolutions because these are unchanging truths handed down by Christ through His Church. They are not medieval additions or optional customs, but vital components of Catholic dogma.
The necessity of prayers for the dead is rooted in Scripture and upheld by the Church Fathers and Doctors. The Council of Trent, in response to Protestant denial, solemnly reaffirmed the reality of Purgatory and the power of Masses and indulgences for the deceased. The souls in Purgatory can no longer merit for themselves; they depend entirely on our suffrages.
Traditional funeral rites reflect the gravity of death, the hope of eternal life, and the urgency of intercession. Rather than assuming the deceased is in Heaven—a dangerous and presumptuous practice—traditional Catholics pray fervently for mercy, offer Masses, and perform penances on behalf of the soul.
In contrast, modern funeral practices in the Novus Ordo sect largely reflect a Protestantized optimism, ignoring the reality of judgment and the doctrine of satisfaction for sin. The widespread neglect of Purgatory and indulgences has led to a weakening of the faithful’s sense of spiritual responsibility, both for themselves and others.
The unity of the Mystical Body of Christ includes the Church Militant (us on earth), the Church Suffering (souls in Purgatory), and the Church Triumphant (those in Heaven). Failing to pray for the dead is a rupture of this communion and a failure in charity.
True charity is shown by sacrifice and prayer for others—especially those who can no longer help themselves.
Further Reading:
Catechism of the Council of Trent, section on Purgatory and Indulgences
Council of Trent, Session 25
St. Thomas Aquinas, Summa Theologica, Supplement Q71–Q84
Dom Prosper Guéranger, The Liturgical Year, Vol. 6 (All Souls)
Fr. Paul O’Sullivan, Read Me or Rue It
Fr. Frederick William Faber, All for Jesus – Chapter on “The Mercy of Purgatory”
Pope Benedict XV, Instructio de Cultu Pro Defunctis (1915)