I could theologically cope with purgation as long as it is, in some sense, instantaneous transformation. The idea of "doing time" in purgatory - although it's acknowledged to somehow be timeless, but ykwim - is where it becomes problematic for me.
I seriously believe that just the experience of leaving one's
physical body and being in the then-obvious presence of God will,
in and of itself, provide ample purgation.
Much of what we do is influenced by the biochemical cocktails our
bodies and brains crank out; all that would no longer be a factor
after leaving our physical bodies, making who we are in our
disembodied states potentially quite different from what we were
while still embodied.
This is one reason why the hypothetical bad-guy who attacks me
while embodied may be a completely different person post-
mortem. And who knows -- if reincarnation is true, it very well
could have been that our roles were reversed in a previous life:
he was the victim and I was the villain, and we're just switching it
around to better understand each other's previous experiences.
So now I'm more enlightened on what it was like for him then, just
as he is on what it's like for me now. After death we'll compare notes
and, I dunno ... do lunch (I have a very hard time accommodating
the idea of having "enemies"
).
And maybe we have it backwards: It's not that 'evil' people should do
time in some kind of misery. I suspect it's
having already done time in
some kind of misery that produces 'evil' people. Why, then, would one
wish that they remain in the very state that produced them in the first
place when they can be restored, refurbished, revived, and reconciled?