You are correct but we are made pure through Christ alone. When God looks at us, He looks at the works of Christ, not our works. We don't base our salvation on the works that one can do for God-either in this life or in "purgatory". We base our salvation on the works that Christ has done for us. Good works are only what God has given us to walk in:
Your point is what so many miss, not just Catholics. Many never understand those in Christ are perfectly righteous because His righteousness has been credited to us. We aren’t actually righteous, but we are legally righteous because we’ve been made righteous by imputation.
“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” 2 Corinthians 5:21
“And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,” 1 Corinthians 1:30
We don’t have any righteousness of our own. Indeed, our righteousness is as filthy rags in the sight of God (Isaiah 64:6). Instead we have the righteousness of God that comes through faith in Christ Jesus.
“Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ
and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—” Phillipians 3:8-9
It’s rather common to hear the scoffers refer to Christians, those who have been truly regenerated by the Spirit of God, as self-righteous. Ironically enough we are the only people who are truly not self-righteous. Everyone who isn’t in Christ will stand before God at judgment on the basis of their works, their filthy rags of righteousness, and they will be judged accordingly. In contrast, those found in Him, though just as guilty and filthy, will be judged on the basis of Christ’s works and His righteousness.
The whole world was changed because one day an Augustinian monk finally understood what the Scriptures mean when they declare that “the just shall live by faith.”
To which "salvation" can say "Amen," but as meaning by becoming good enough to be with God, first via the act of baptism effecting regeneration which renders one inherently good enough (by "infused charity") to be with God, and then if such sin and do not sufficiently atone for such, and since they are not "perfect," then they must suffer the purfying torments of RC (EOs differ) Purgatory until they atone for such and become good enough to be with God.
Thus we can see that this begins with the error of justification based upon being actually good enough to be with God, even though such, even if innocent, are not perfect in character which Purgatory is said to be needed for.
And which theology means that when Abraham was counted righteous because he (who was as good as dead as regards his ability to effect the promise of God) believed God could do what he could not, was actually made good enough to be with God.
And it means that even though as yet immature believers are washed, sanctified and justified, and accepted in the Beloved and positionally seated with Him in Heaven, and have direct spiritual access with boldness into the holy of holies in Heaven, (Heb. 10:19), and as yet imperfect Paul (Phil. 3:10ff) said he and they would be present with the Lord at death, or forever with the Lord if He returned in their lifetime, yet according to Rome they cannot enter glory to be with God until after possibly eons of time in fiery torments.
Which the apostle's failed to manifestly warn believers of, while clearly teaching of suffering the loss of rewards at the Lord's return, which is the only manifestly taught suffering for the believers after this life .
When God looks at us,
You mean real believers.
He looks at the works of Christ, not our works.
More precisely, He sees our works, including those who testify to our having true faith, which faith appropriates justification and effects works (which He also enables and motivates, and yet rewards), but the effects of faith are not the actual ground for justification, as if we actually were good enough to be with God.