'''Czyściec''' (łac. ''purgatorium'') – według Kościoła katolickiego bolesne dochodzenie duszy do miłości, koniecznej do osiągnięcia szczęścia Nieba. Jest to raczej stan a nie miejsce. Dostępują go osoby umierające w łasce, ale które nie uporządkowały stosunku do rzeczy stworzonych. Boże miłosierdzie dopuszcza możliwość oczyszczenia miłości z egoistycznych przywiązań, do których doprowadziły popełnione piekielne (KKK 1031). Po ukończeniu oczyszczenia zmarli z czyśćca trafiają do nieba (nie ma możliwości przejścia z czyśćca do piekła).

right|250px|thumb|Ołtarz kaplicy dusz czyśćcowych w&nbsp;bazylice w&nbsp;[[Licheń Stary|Licheniu]]

modlitwę, mszy (w tym zwłaszcza gregoriańskich) i przystępowanie do komunii świętej. W intencji dusz cierpiących w czyśćcu wierni mogą również po spełnieniu ustalonych przez Kościół warunków uzyskiwać odpusty.

Pismo Święte nie mówi wprost o istnieniu czyśćca, jednak Kościół katolicki utrzymuje, że istnieją wyraźne aluzje w Ewangelii Łukasza (Łk 12,58-59), Mateusza (Mt 12, 31-32) oraz szczególnie we fragmencie Drugiej Księgi Machabejskiej (2 Mch 12, 43-45); ''"Uczyniwszy zaś składkę pomiędzy ludźmi, posłał do Jerozolimy około dwu tysięcy srebrnych drachm, aby złożono ofiarę za grzech. Bardzo pięknie i szlachetnie uczynił, myślał bowiem o zmartwychwstaniu. Gdyby bowiem nie był przekonany, że ci zabici zmartwychwstaną, to modlitwa za zmarłych byłaby czymś zbędnym i niedorzecznym, lecz jeśli uważał, że dla tych, którzy pobożnie zasnęli, jest przygotowana najwspanialsza nagroda - była to myśl święta i pobożna. Dlatego właśnie sprawił, że złożono ofiarę przebłagalną za zabitych, aby zostali uwolnieni od grzechu"''. 

Nauki o czyśćcu rozwijają się dynamicznie począwszy od mniej więcej XI wieku, choć już Ojcowie Kościoła wypowiadali się na ten temat, m.in. Soboru Florenckiego (1438-1445) i Trydenckiego (1545-1563). Większość nierzymskokatolickich wyznań chrześcijańskich uważa nauczanie o czyśćcu za niebiblijne i je odrzuca.

===Zobacz też===
* Zaświaty
* Nawie
* szeol
* hades
* tartar
* niebo
* raj
* piekło
* przegląd zagadnień z zakresu religii

thumb|250 px|right|Gustave Doré: illustration for Dante's Purgatorio, Canto 24
In Roman Catholic Christianity, '''purgatory''' is the condition, process, or place of purification or temporary punishment in which the souls of those who die in a state of grace are made ready for heaven.<ref>Encyclopedia Britannica Online.</ref>

Some other Christian denominations also assert the possibility of an improvement in the soul's spiritual situation following death. The Eastern Orthodox Church believes in the possibility of a change of situation for the souls of the dead through the prayers of the living and the offering of the Divine Liturgy,<ref>''[http://esoptron.umd.edu/ugc/ocf1c.html Orthodox Confession of Faith]'', questions 64-66.</ref> and many Orthodox, especially among ascetics, hope and pray for a general apocatastasis<ref>Olivier Clément, L'Église orthodoxe. Presses Universitaries de France, 2006, Section 3, IV</ref>A similar belief in at least the possibility of a final salvation for all is held by Mormonism.<ref>See, for instance, [http://www.mormon.org/mormonorg/eng/basic-beliefs/heavenly-father-s-plan-of-salvation/life-after-death LDS Life After Death]</ref> Moreover Judaism also believes in the possibility of after-death purification<ref>[http://www.jewishencyclopedia.com/view.jsp?artid=115&letter=G Jewish Encyclopedia: Gehenna]</ref> and may even use the word "purgatory" to present its understanding of the meaning of Gehenna.<ref>[http://www.chabad.org/search/keyword_cdo/kid/10797/jewish/Gehinnom.htm Gehinnom]</ref> However, the concept of soul "purification" may be explicitly denied in these other faith traditions. 

The word "purgatory" is also used, in a non-specific sense, to mean any place or condition of suffering or torment, especially one that is temporary.<ref>[http://dictionary.reverso.net/english-definitions/purgatory Collins English Dictionary]</ref>

==Purgatory in Roman Catholicism==
Roman Catholicism gives the name purgatory to the final purifcation of all who die in God's grace and friendship, but still imperfectly purified.<ref>http://www.vatican.va/archive/ENG0015/__P2N.HTM Catechism of the Catholic Church, 1030-1031]</ref> Though purgatory is often pictured as a place rather than a process of purification, this idea is not part of the Church's doctrine.<ref>[http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_04081999_en.html Audience of 4 August 1999]</ref>

===Heaven and Hell===
According to Catholic belief, immediately after death, a person undergoes judgment in which the soul's eternal destiny is specified. Some are eternally united with God in Heaven, often envisioned as a paradise of eternal joy. Conversely, others are destined for Hell, a state of eternal separation from God often envisioned as a fiery place of punishment.<ref>"Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, 'eternal fire'" ([http://www.vatican.va/archive/catechism/p123a12.htm# IV Catechism of the Catholic Church, 1035).]</ref>

===Purgatory's role===
thumb|right|200px|<small>Flowchart of purgatory and its role in the Roman Catholic concept of the afterlife</small>
In addition to accepting the states of heaven and hell, Roman Catholicism envisages a third state before being admitted to heaven. According to Roman Catholic doctrine, some souls are not sufficiently free from sin and its consequences to enter the state of heaven immediately, nor are they so sinful as to be destined for hell either.<ref>Cf. [http://www.vatican.va/archive/catechism/p123a12.htm#III CCC 1030-1032]</ref> Such souls, ultimately destined to be united with God in heaven, must first endure purgatory - a state of purification.<ref>[http://www.vatican.va/archive/catechism/p123a12.htm#III CCC 1030-1032]</ref> In purgatory, souls "achieve the holiness necessary to enter the joy of heaven."<ref>[http://www.vatican.va/archive/catechism/p123a12.htm CCC 1054]</ref>

===Sin===
Roman Catholics make a distinction between two types of sin.<ref>[http://www.vatican.va/archive/ENG0015/__P6C.HTM CCC 1854]</ref> Mortal sin is a "grave violation of God's law" that "turns man away from God",<ref>[http://www.vatican.va/archive/ENG0015/__P6C.HTM CCC 1855]</ref> and if it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell.<ref>[http://www.vatican.va/archive/ENG0015/__P6C.HTM CCC 1861]</ref>

In contrast, venial sin (meaning "forgivable" sin) "does not set us in direct opposition to the will and friendship of God"<ref>[http://www.vatican.va/archive/ENG0015/__P6C.HTM CCC 1863]</ref> and, although still "constituting a moral disorder",<ref>[http://www.vatican.va/archive/catechism/p3s1c1a8.htm#IV CCC 1875]</ref> does not deprive the sinner of friendship with God, and consequently the eternal happiness of heaven.<ref>[http://www.vatican.va/archive/ENG0015/__P6C.HTM CCC 1863]</ref>

According to Roman Catholicism, pardon of sins and purification can occur during life - for example, in the Sacrament of Baptism<ref>[http://www.vatican.va/archive/ENG0015/__P3N.HTM CCC 1263]</ref> and the Sacrament of Penance.<ref>[http://www.vatican.va/archive/ENG0015/__P4F.HTM CCC 1468]</ref>  However, if this purification is not achieved in life, venial sins can still be purified after death.<ref>[http://www.vatican.va/archive/catechism/p123a12.htm#III CCC 1030]</ref>  The specific name given to this  purification of sin after death is "purgatory".<ref>[http://www.vatican.va/archive/catechism/p123a12.htm#III CCC 1031]</ref>

===Pain and Fire===
thumb|right|250px|<small>Image of a fiery purgatory in the [[Très Riches Heures du Duc de Berry</small>]]  
Purgatory is a cleansing that involves painful punishment, associated with the idea of fire such as is associated with the idea of hell.<ref>[http://www.newadvent.org/cathen/12575a.htm Catholic Encyclopedia on Purgatory]</ref> Several Pope Gregory I wrote that there must be a cleansing fire for some minor faults that may remain to be purged away.<ref>"Each one will be presented to the Judge exactly as he was when he departed this life. Yet, there must be a '''cleansing fire''' before judgment, because of some minor faults that may remain to be purged away. Does not Christ, the Truth, say that if anyone blasphemes against the Holy Spirit he shall not be forgiven 'either in this world or in the world to come'(Mt. 12:32)? From this statement we learn that some sins can be forgiven in this world and some in the world to come. For, if forgiveness is refused for a particular sin, we conclude logically that it is granted for others. This must apply, as I said, to slight transgressions." Gregory the Great [regn. A.D. 590-604], Dialogues, 4:39 (A.D. 594).</ref> Origen wrote about the fire that needs to purify the soul <ref>"For if on the foundation of Christ you have built not only gold and silver and precious stones (1 Cor.,3); but also wood and hay and stubble, what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones; neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works." Origen, Homilies on Jeremias, PG 13:445, 448 ( A.D. 244).</ref>St. Gregory of Nyssa also wrote about the purging fire.<ref>"When he has quitted his body and the difference between virtue and vice is known he cannot approach God till the '''purging fire''' shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil." Gregory of Nyssa, Sermon on the Dead, PG 13:445,448 (ante A.D. 394).</ref>

Most theologians of the past have held that the fire is in some sense a material fire, though of a nature different from ordinary fire, but the opinion of other theologians who interpret the Scriptural term "fire" metaphorically has not been condemned by the Church<ref>[http://www.newadvent.org/cathen/07207a.htm#VI Catholic Encyclopedia on "poena sensus"]</ref> and may now be the more common view. The Catechism of the Catholic Church speaks of a "cleansing fire".<ref>[http://www.vatican.va/archive/catechism/p123a12.htm#III CCC 1031]</ref> and quotes the expression "purgatorius ignis" (purifying fire) used by Pope Gregory the Great. It speaks of the temporal punishment for sin, even in this life, as a matter of "sufferings and trials of all kinds".<ref>[http://www.vatican.va/archive/catechism/p2s2c2a4.htm CCC 1473]. In his 2007 encyclical ''Spe salvi'', Pope Benedict XVI applies to the purgation of souls after death the words of Paul the Apostle in  about some being "saved, but only as through fire"; in the encounter with Christ after death, Christ's "gaze, the touch of his heart heals us through an undeniably painful transformation 'as through fire'. But it is a blessed pain, in which the holy power of his love sears through us like a flame, enabling us to become totally ourselves and thus totally of God" ([http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20071130_spe-salvi_en.html ''Spe salvi'',] 46-47).</ref> It describes purgatory as a necessary purification from "an unhealthy attachment to creatures", a purification that "frees one from what is called the 'temporal punishment' of sin", a punishment that "must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin."<ref>[http://www.vatican.va/archive/catechism/p2s2c2a4.htm CCC 1472]</ref>

===Prayer for the dead and Indulgences===

jpx|thumb|175px|right|[[Catacombs of Rome|Catacomb inscriptions include prayers for the dead.<ref>Cabrol and Leclercq, Monumenta Ecclesiæ Liturgica. Volume I: Reliquiæ Liturgicæ Vetustissimæ (Paris, 1900-2) pp. ci-cvi, cxxxix.</ref>]]
The Roman Catholic Church teaches that the fate of those in purgatory can be affected by the actions of the living.<ref>[http://www.vatican.va/archive/ENG0015/__P2N.HTM CCC 1032]</ref> 

In the same context there is mention of the practice of indulgences.  An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven.<ref>[http://www.vatican.va/archive/ENG0015/__P4G.HTM CCC 1471]</ref>  Indulgences may be obtained for oneself, or on behalf of Christians who have died.<ref>[http://www.vatican.va/archive/ENG0015/__P4G.HTM CCC 1479]</ref>  

Prayers for the dead and indulgences have been envisioned as decreasing the "duration" of time the dead would spend in purgatory. Traditionally, most indulgences were measured in term of days, "quarantines" (i.e. 40-day periods as for Lent), or years, meaning that they were equivalent to that length of canonical penance on the part of a living Christian.<ref>[http://www.catholic-pages.com/penance/indulgences.asp Indulgences in the Catholic Church | Catholic-Pages.com<!-- Bot generated title -->]</ref>  When the imposition of such canonical penances of a determinate duration fell out of custom these expressions were sometimes popularly misinterpreted as reduction of  that much time of a soul's stay in purgatory.<ref>[http://www.catholic-pages.com/penance/indulgences.asp Indulgences in the Catholic Church | Catholic-Pages.com<!-- Bot generated title -->]</ref>  In Pope Paul VI's revision of the rules concerning indulgences, these expressions were dropped, and replaced by the expression "partial indulgence", indicating that the person who gained such an indulgence for a pious action is granted, "in addition to the remission of temporal punishment acquired by the action itself, an equal remission of punishment through the intervention of the Church"<ref>[http://www.ewtn.com/library/PAPALDOC/P6INDULG.HTM Pope Paul VI, Apostolic Constitution on Indulgences,] norm 5</ref>

Historically, the practice of granting indulgences, and the widespread<ref>Section "Abuses" in [http://www.newadvent.org/cathen/07783a.htm Catholic Encyclopedia: Purgatory]</ref> associated abuses, which led to them being seen as increasingly bound up with money, with criticisms being directed against the "sale" of indulgences, were a source of controversy that was the immediate occasion of the Protestant Reformation in Germany and Switzerland.<ref>[http://www.newadvent.org/cathen/12700b.htm  Catholic Encyclopedia: Reformation]</ref>

thumb|left|175px|Dante gazes at purgatory (shown as a mountain) in this 16th century painting.

===Purgatory as a physical place===
In antiquity and medieval times, heaven and hell were regarded as places existing within the physical universe: heaven "above", in the sky; hell "below", in or beneath the earth. Similarly, purgatory has at times been thought of as a physical location.  In Dante's fourteenth century work The Divine Comedy, shows this with Earth as the center of the universe (and hell at the "center of the center" of the universe), the planets and stars revolving around Earth and Heaven (or the Seven Heavens) encircling Creation in Celestial spheres.

As for purgatory, it is depicted as a mountain in the southern hemisphere. When, according to Dante's work, Satan rebelled against God and was defeated, he was cast out from Heaven and fell to Earth. The impact crater from the fall was so great that it reached to the Earth's core. Satan being held at the center of the center of the universe (Earth) was seen as reflecting his selfishness. As for the crater, it was filled over becoming a dark and fiery cavern, Hell, with Jerusalem directly over Satan.

Yet the force of the Satan's impact created such an uplift, that it produced a mountain "beneath" Satan. Souls given a second chance find themselves at Mt. Purgatory and should they reach the top they will find themselves at Jerusalem's antipode, the Garden of Eden itself. Thus cleansed of all sin and made perfect, they wait in Earthly paradise before ascending to Heaven. Thus, ironically, all Satan's attempts to destroy and damn humanity did was ensure humanity's salvation.

This is no longer the mainstream religious concept of purgatory. In 1999 Pope John Paul II declared that the term ('purgatory') did not indicate a place, but "a condition of existence".<ref>[http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_04081999_en.html Audience of 4 August 1999]</ref>

===Roman Catholic statements===
The Compendium of the Catechism of the Catholic Church, first published in 2005, is a summary in dialog form of the Catechism of the Catholic Church. It deals with purgatory in the following exchange:<ref>''Compendium of the Catechism of the Catholic Church'', [http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html#I%20Believe%20in%20the%20Holy%20Spirit 210-211]</ref> 
{{quotation|'''210. What is purgatory?'''
: ''Purgatory is the state of those who die in God’s friendship, assured of their eternal salvation, but who still have need of purification to enter into the happiness of heaven.''

'''211. How can we help the souls being purified in purgatory?'''
:''Because of the communion of saints, the faithful who are still pilgrims on earth are able to help the souls in purgatory by offering prayers in suffrage for them, especially the Eucharistic sacrifice. They also help them by almsgiving, indulgences, and works of penance.''
}}

These two questions and answers summarize information in sections 1020-1032<ref>[http://www.vatican.va/archive/ENG0015/__P2N.HTM Catechism of the Catholic Church, sections 1020-1032]</ref> and 1054<ref>[http://www.vatican.va/archive/ENG0015/__P2R.HTM Catechism of the Catholic Church, section 1054]</ref> of the Catechism of the Catholic Church, published in 1992, which also speaks of purgatory in sections 1472 and 1473<ref> [http://www.vatican.va/archive/ENG0015/__P4G.HTM Catechism of the Catholic Church, sections 1472-1473]</ref>

More authoritative statements are those of the Council of Trent in 1563<ref> [http://www.ewtn.com/library/COUNCILS/TRENT25.HTM#1 Decree concerning Purgatory]</ref> and the Council of Florence in 1439.<ref>[http://www.catecheticsonline.com/SourcesofDogma7.php Denzinger 1304 - old numbering 693]</ref>

===Eastern Catholic Churches===