St. Catherine of Genoa (1447-1510): patron saint of Purgatory

Introduction. The week before her wedding, a bride meticulously prepares for her big day. This includes physical hygiene: shower, hair care, nails, or in a word, purification. As His bride, the church, we plan for our heavenly wedding feast with Jesus. Spiritual hygiene is where we remove our soiled shoes or attachments before entering the heavenly perfection. The purpose of this meditation is to understand the life, legacy and mystical writings of St. Catherine of Genoa (1447–1510), patron saint of purgatory.

Background. Catherine Fieschi was born into a noble Genoese family, as the last of 5 children. Her Italian lineage was impressive, including 72 cardinals and 2 popes. Her sister was an Augustinian nun, to whose convent Catherine applied and was denied, at age 13. When she was 16, her father died. In an arranged marriage, she wedded militia and tradesman, Giuliano Adorno. This was intended to end their family's feudings. Her unhappy marriage was attributed to her husband's infidelities, extravagance, heated temper and their childlessness. Unsuccessfully, she coped with these sorrows by living in the world. When money ran out, they were reduced to bankruptcy and poverty. While confessing at her sister's convent, she had her first mystical experience. Thereafter, St. Catherine immersed herself in the sacraments. She attended daily mass to discern God's plan for her. In 1479, she nursed women at the largest hospital in Genoa, the Pammatone even during the plagues. In 1490, she was promoted to Matron of the Women's Division. She worked until she died at age 63. Through her prayers and influence, her husband converted. He entered the 3rd order of Saint Francis and joined her in charitable labors. Her hidden prayer and ascetic piety were extraordinary, including fasting all of Advent and Lent. She had many followers, including one who captured dictations from her lips during visions. A synopsis of her treatise on purgatory is below. She describes purgatory as a place where souls are purified by love rather than torture. She died September 15, 1510, and was canonized in 1737 by Pope Clement XII. Her feast day is September 15. St Catherine's body was preserved and is viewed here (halfway down the page) in the Capuchin Covent SS Annunziato di Portoria in mid-Genoa.

Mystical Comparisons. St. Catherine of Genoa stands out among Catholic mystics for her firsthand perspective on purgatory. She indicates she was placed in purgatory, itself. While other mystics can only describe purgatory secondhand, as a place of intense suffering; St. Catherine emphasized its purifying nature where souls experience divine love rather than punishment.

St. Catherine of Siena’s mystical experiences were politically engaged, influencing church reforms. St. Catherine of Genoa focused on personal purification and charity.
St. Faustina Kowalska. Through Divine Mercy, purgatory was a place of suffering where souls rely on prayers from the living. St. Catherine saw purgatory as a process of divine love and joyful purification rather than pain and punishment.
St. Padre Pio had direct interactions with souls in purgatory, often praying for their release. St Catherine’s writings, however, focused on the spiritual transformation of souls rather than pain.

Treatise on Purgatory. Disclosure: to preserve free will, the church does not require us to believe in private revelations. Below are cliff notes that summarize St. Catherine's mystical dictation, the Treatise on Purgatory. While creating it, St. Catherine was said to have experienced the divine fire of purgatory. Despite the torment of separation from God, she saw souls filled with hope and contentment. St. Catherine’s treatise casts purgatory not as punitive torment but as an encounter with the purifying fire of love. Through her mystical spirituality, St. Catherine is partly responsible for galvanizing our modern intercession practices for Holy Souls in purgatory.

Chapter 1. Through justice, souls are there through divine judgement. At the moment of death, they know they belong in purgatory but retain no memory of evil. They cannot sin nor merit from refraining from sin. Souls in purgatory are free from self-love and pride. There is no competition between souls, only respect, love and desire for God. They are so content with divine dispositions, they do not think of themselves. They comprehend only charity, not sin or defects. They have no desire except for the pure love of God.
Chapter 2. Their ever-increasing vision of God brings them hope and joy. Other than heaven, no peace compares. As impediments are burned away, the soul opens to divine communication, as clouds dissipate reflecting the sun. Souls do not describe the fire as painful, but satisfying and cleansing. As over time, their unity with God grows. Catherine describes it as a special grace that she cannot explain.
Chapter 3. Separation from God is their greatest pain, which is why it differs from hell. The source of all suffering in hell is their distance from God. Every soul is created free from stain, with a certain beatific instinct toward Him. Good comes only from God. As the soul becomes purified, the soul reassumes its beatific instinct towards simplicity and purity. The greater the sin, the cloudier their vision. As clearer vision occurs, less obstacles hide God and torments lessen. Without despair or guilt, the soul feels the goodnesses of God increase. Whereas, in hell, souls are forever opposed to the will of God, causing great despair and hatred.
Chapter 4. Guilt and punishment are the result of revolting against God. Those in hell will always feel guilt since they cannot change. At the time of death, the soul is fixed in either its sin or repentance, and judgement commences. There is no appeal. While God is merciful to those in hell by not giving them what they truly deserve, the penalty is eternal. Meanwhile, purgatorial souls focus on their approaching date with God, knowing all their torments are temporary.
Chapter 5. Part of the peace and joy in purgatory, is conforming to God's will through perfect contrition. While we are patterned in confessing and sinning again, these souls cannot sin again. By corresponding to his goodness, contentment not guilt, is present. As defects are removed by fire, the light increases. Souls closest to God are drawn to Him so powerfully that St. Catherine becomes unable to articulate. Humbly, she apologizes for her inadequate vocabulary.
Chapter 6. Their violent love for God in purgatory is awkwardly described as starving, yet seeing the loaf of bread. Just the sight of it appeases purgatorial souls. Their hunger is so great, but they are patient knowing they are near the Bread of life. They can endure all hunger, knowing their moment will come when they will possess the Eucharist bread, which is Jesus Christ, our True Love.
Chapter 7. God's wisdom in creating purgatory and hell, is in how each soul goes to its prescribed place. If a soul disobeys, it means worse hell. Upon death, an unpure soul chooses the most fitting place. Immediately, a soul destined for purgatory wastes no time in readying itself to meet God.
Chapter 8. St. Catherine says that paradise has no gates to those destined to enter it. God extends open arms to those receiving His glory. Any soul with the slightest imperfection would rather cast itself into 1000 hells than appear stained in front of God. A soul will throw herself at the means for purification. The penitent soul does not wish to displease God nor appear with the slightest flaw. They only want the fullest state of grace and the highest degree of holiness.
Chapter 9. The souls in purgatory can intermingle with each other but St. Catherine has no words to describe how. The conformity of pure souls with God is a magnetic force between them. Through pure love, souls desire purity to their last imperfection. Conversely, the damned souls slimed in sin, cannot move towards the light. Souls in purgatory seek the unifying flame like moths to light. The burning represents a mutual love between the souls and God.
Chapter 10. From the furnace of love, rays of fire dart towards the soul over time. These darts annihilate stain as imperfections melt when gold is forged. The immortal soul cannot be annihilated. The longer the purification lasts, the more perfect the soul becomes, until she rests wholly in God. Nothing dark in the soul remains as 100% holiness is achieved. While being purified to their highest perfection, love overcomes all souls' torments.
Chapter 11. Souls ache to be purified. By a special grace, the soul is inflamed to be transformed into their image and likeness of God. This final act of love for an imperfect soul, gives it hope. Once the consuming fires begin, the soul desires more and more until perfect purity is achieved.
Chapter 12. Suffering and joy are united. Divine love overwhelms the soul, and a great peace is present. Yet, this peace does not allay desire for suffering. God's love energizes the soul. Nothing is in conflict. Everything moves toward God. In hell, there is no movement. All is static, forever.
Chapter 13. Purgatorial souls cannot merit for themselves. Meanwhile, they are overwhelmed with pure contrition. They want to pay every farthing to the very last. Apart from God, they have no will. If we offer alms for them, they seek God's will to distribute their alms justly. Since their will is fused to God's will, they are unmoved by whatever God gives or does not give them. They are eternally thankful to us for every prayer, fast or sacrifice.
Chapter 14. Souls are aware that drawing near to God unpurified, is hurtful. The soul would rather cast itself into the deepest hell rather than stand impure before Him. They are content, patient and know their time has an end. Knowing their torments will stop, increases holy anticipation.
Chapter 15. If the souls could give advice, they would reproach our apathy. They want us to meditate on death now, to prevent offending His great goodness. Our resistance is our condemnation, as we cannot persevere without Him. They advise frequent confession and plenary indulgences. They are horrified by inacceptance of graces, imperfect contrition and our lukewarmness to the sacraments. They tremble at wasted suffering and lost opportunities.
Chapter 16. Their sufferings bring peace and joy. God's mercy is appreciated. They know the pain caused Him with great offenses as one sin alone deserves a thousand hells. They know they deserve worse. No more is the will of God resisted. They surrender, accept all graces and yearn to be in God. They see more things as they near God. Joy grows with their torments of their offenses as God balances all woes with inconceivable joys.
Chapter 17. St. Catherine experienced everything a purgatorial soul feels, except death. She felt alienated from satisfaction, nourishment or consolation. She did not see lack self-hate, tastelessness and hindrances to perfection. Souls desire only God. They would rather go to hell than fail God in their quest for Him. Nothing can distract or dislodge them from the pursuit of God. Their world was a prison, their body was an anchor with chains and their soul has become free, weightless and illuminated by grace and dignity. The closer the approach to God, the more perfect they grow. Delays cause torment in proportion to their desire for God. Zeal for divine honor is greater than love for life. The soul esteems the will of God as infinitely desirable. There is nothing else of importance. All is understood in one moment as the soul passes from life. Man is wholly transformed as the purgatory fire hones and purifies him.

Implications. St. Catherine integrated personal contemplation with active charity. She leveraged her profound mystical experiences to bring souls to God through hands-on hospital service. Especially during plagues, she role-modeled dignity for souls in her corporal works of mercy. In our relativist and modernist world, St Catherine provides an alternative path. Through trust, surrender and acceptance of graces, let us follow her thirst for sanctity and learn from her deep mystical devotions. Like her, let us love, fast and pray as we pursue our forgiving God. St. Catherine of Genoa, pray for us!

Sources

Catherine Of Genoa - Catholic Saints Day

Catherine of Genoa - Wikipedia

Treatise on Purgatory - St Catherine of Genoa