the Fathers:
Tertullian, The Soul (Inter 208-212 A.D.):
"In short, if we understand that prison of which the Gospel speaks to be Hades, and if we interpret the last farthing to be the light offense which is to be expiated there before the resurrection, no one will doubt that the soul undergoes some punishments in Hades, without prejudice to the fullness of the resurrection, after which recompense will be made through the flesh also."
Tertullian, Monogamy (Post 213 A.D.):
"A woman, after the death of her husband, is bound not less firmly but even more so, not to marry another husband...Indeed, she prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice."
St. Cyprian of Carthage, Letter to His Clergy and to All His People (250 A.D.):
"Lawrence and Ignatius, though they fought betimes in worldly camps, were true and spiritual soldiers of God; and while they laid the Devil on his back with their confession of Christ, they merited the palms and crowns of the Lord by their illustrious passion. We always offer sacrifices for them, as you will recall, as often as we celebrate the passions of the martyrs by commemorating their anniversary day."
St. Cyril of Jerusalem, Catechetical Lectures (C. 350 A.D.):
"Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, Apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep; for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn Sacrifice is laid out."
St. Gregory of Nyssa, Sermon on the Dead (383 A.D.):
"After his departure out of the body, he gains knowledge of the difference between virtue and vice, and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire."
St. Augustine of Hippo, The City of God Against the Pagans (Inter 413 - 426 A.D.):
"Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter; but all of them before that last and strictest judgment."
St. Augustine of Hippo, Confessions Bk. IX Ch. II (400 A.D.):
St. Augustine’s mother, St. Monica, on her death-bed said to him: "This one request I make of you, that, wherever you be, you remember me at the Lord’s altar."
Catechism of the Council of Trent (1566):
Prayers for the dead, that they may be liberated from the fire of purgatory, are derived from Apostolic teaching...
(The Eucharist)..its benefits extend not only to the celebrant and communicant, but to all the faithful, whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated. For, according to the most authentic Apostolic tradition, it is not less available when offered for them, than when offered for the sins of the living, their punishments, satisfactions, calamities and difficulties of every sort.
Catechism of the Catholic Church (1992):
No. 1030: All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.
No. 1031: The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:
As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come (St. Gregory the Great,Dial. 4, 39: PL 77, 396)
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No. 1032: This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin" (2 Maccabees 12, 46). From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:
Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why should we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them (St. John Chrysostom,Hom. in 1 Cor. 41, 5: PG 61, 361).
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