Purgatory: Doctrinal, Historical, and Poetical Part 11

Cyril of Jerusalem, St. Gregory of Nyssa, St. Ambrose, St. Epiphanius, St. John Chrysostom, St. Jerome, St. Augustine. It rests also on the Fourth Council of Carthage, and on many other authorities of antiquity.

That this tradition is derived from the Apostles, St. John Chrysostom plainly testified in a pa.s.sage quoted at the end of this chapter, in which he speaks of suffrages or help for the departed.

St. Augustine tells us that Arius was the first who dared to teach that it was of no use to offer up prayers and sacrifices for the dead; and this doctrine of Arius he reckoned among heresies. (Book of Heresies, Heresy 53d.)

There are also pa.s.sages in Holy Scripture from which the Fathers have confirmed the Catholic belief on this point.

St. Paul, in his first epistle to the Corinthians, chap. iii. 11-15, writes: "For other foundations no one can lay, but that which is laid; which is Christ Jesus. Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble; every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire."

The ancient Fathers, Origen in the third century, St. Ambrose and St.

Jerome in the fourth, and St. Augustine in the fifth, have interpreted this text of St. Paul as relating to venial sins committed by Christians which St. Paul compares to "wood, hay, stubble," and thus with this text they confirm the Catholic belief in Purgatory, well known and believed in their time, as it is by Catholics in the present time. In St. Matthew (chap. v. 25, 26) we read, "Be at agreement with thy adversary betimes, whilst thou art in the way with him; lest, perhaps, the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Amen, I say to thee, thou shalt not go out from thence till thou repay the last farthing."

On this pa.s.sage, St. Cyprian, Bishop of Carthage, a Father of the third century, says: "It is one thing to be cast into prison, and not go out from thence till the last farthing be paid, and another to receive at once the reward of faith and virtue: one thing in punishment of sin to be purified by long-suffering and purged by long fire, and another to have expiated all sins of suffering (in this life); one in fire, at the day of Judgment to wait the sentence of the Lord, another to receive an immediate crown from Him." (Epist. iii.)

Our Saviour said: "He that shall speak against the Holy Ghost, it shall not be forgiven him in this world, nor in the world to come." (St.

Matt. xii. 32.)

From this text St. Augustine argues, that "It would not have been said with truth that their sin shall not be forgiven, neither in this world, nor in the world to come, unless some sins were remitted in the next world." (_De Civitate Dei_, Book xxi. chap. 24.)

On the other hand, we read in several places in Holy Scripture that G.o.d will render to every one (that is, will reward or punish) according as each deserves. See, for example, in Matthew xvi. 27. But as we cannot think that G.o.d will punish everlastingly a person who dies burdened with the guilt of venial sin only, it may be an "_idle word_," it is reasonable to infer that the punishment rendered to that person in the next world will be only temporary.

The Catholic belief in Purgatory does not clash with the following declarations of Holy Scripture, which every Catholic firmly believes, namely, that it is Jesus who cleanseth us from all sin, that Jesus bore "the iniquity of us all," that "by His bruises we are healed," (Isaias iii., 5); for it is through the blood of Jesus and His copious Redemption that those pains of Purgatory have power to cleanse the souls therein detained.

Again, the Catholic belief in Purgatory is not in opposition to those texts of Scripture in which it is said that a man when he is justified is "translated from death to life;" that he is no longer judged: that there is no condemnation in him. For these pa.s.sages do not refer to souls taken to Heaven when natural death occurs, but to persons in this world, who from the death of sin pa.s.s to the life of grace. Nor does it follow that dying in that state of grace, that is, in a state of spiritual life, they must go at once to Heaven. A soul may be justified, entirely exempt from eternal _condemnation_, and yet have something to suffer for a time; thus, also, in this world, many are justified, and yet are not exempt from suffering.

Again, it is not fair to bring forward against the Catholic doctrine on Purgatory that text of the Apocalypse, Rev. xix. 13: "Blessed are the dead, who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labors: for their works follow them," for this text applies only to those souls who die perfectly in the Lord, that is, entirely free from every kind of sin, and from the _stain_, the _guilt_, and the _debt of temporal punishment_ of every sin. Catholics believe that these souls have no pain to suffer in Purgatory, as is the case with the martyrs and saints who die in a perfect state of grace.

It is usual to bring forward against the Catholic belief in Purgatory that text which says: "If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be." (Eccles. xi. 3.)

This text confirms and ill.u.s.trates the truth that, when death comes, the _final doom_ of every one is fixed, and that there is no possibility of changing it; so that one dying in a state of mortal sin will always remain in a state of mortal sin, and consequently be rejected forever; and one dying in a state of grace and friendship with G.o.d, will forever remain accepted by G.o.d and in a state of grace, and in friendship with Him.

But this text proves nothing against the existence of Purgatory; for a soul, although in a state of grace, and destined to heaven, may still have to suffer for a time before being perfectly fit to enter upon the eternal bliss, to enjoy the vision of G.o.d.

Some might be disposed, notwithstanding, to regard this text as opposed to the Catholic doctrine of Purgatory by saying that the two places alluded to in the texts are heaven and h.e.l.l. But this interpretation Catholics readily admit, for at death either heaven or h.e.l.l is the final place to which all men are allotted, Purgatory being only a pa.s.sage to heaven. This text surely does not tell against those just ones under the Old Law who died in a state of grace and salvation, and who, though sure of heaven, had yet to wait in a middle state until after the Ascension of Jesus Christ; neither, therefore, does it tell against Purgatory.

Christ's Redemption is abundant, "_plentiful_" as Holy Scripture, says (Ps. cxxix. 7), and Catholics do not believe that those Christians who die guilty only of _venial the practice of the Catholic Church to offer prayers and other pious works in suffrage for the dead, as is amply testified by the Latin Fathers; for instance, Tertullian, St.

Cyprian, St. Augustine, St. Gregory; and amongst the Greek Fathers, by St. Ephrem of Edessa, St. Basil and St. John Chrysostom. St. Chrysostom says: "It was not without good reason ordained by the Apostles that mention should be made of the dead in the tremendous mysteries, because they knew well that, these would receive great benefit from it" (on the First Epistle to Philippians, Homily iii.) By the expression "tremendous mysteries," is meant the Holy Sacrifice of the Ma.s.s.

St. Augustine says: "It is not to be doubted that the dead are aided by the prayers of Holy Church and by the salutary sacrifice, and by the alms which are offered for their spirits, that the Lord may deal with them more mercifully than their sins have deserved. For this, which has been handed down by the Fathers, the universal Church observes."

(_Enchirid_, Vol. v., Ser. 172.)

The same pious custom is proved also from the ancient Liturgies of the Greek and other Eastern Churches, both Catholic and Schismatic, in which the Priest is directed to pray for the repose of the dead during the celebration of the Holy Mysteries.

PURGATORY AND THE FEAST OF ALL SOULS.

ALBAN BUTLER.

By Purgatory no more is meant by Catholics than a middle state of souls; namely of purgation from sin by temporary chastis.e.m.e.nts, or a punishment of some sin inflicted after death, which is not eternal. As to the place, manner or kind of these sufferings nothing has been defined by the Church; and all who with Dr. Deacon except against this doctrine, on account of the circ.u.mstance of a material fire, quarrel about a mere scholastic question, in which a person is at liberty to choose either side.... Certainly some sins are venial, which deserve not eternal death. Yet if not effaced by condign punishment in this world must be punished in the next. The Scriptures frequently mention those venial sins, from which ordinarily the just are not exempt, who certainly would not be just if these lesser sins into which men easily fall by surprise, destroyed grace in them, or if they fell from charity. Yet the smallest sin excludes a soul from heaven so long as it is not blotted out.... Who is there who keeps, so constant a guard upon his heart and whole conduct as to avoid all sensible self-deceptions?

Who is there upon whose heart no inordinate attachments steal; into whose actions no sloth, remissness, or other irregularity ever insinuates itself?... The Blessed Virgin was preserved by an extraordinary grace from the least sin in the whole tenor of her life and actions; but, without such a singular privilege, even the saints are obliged to say that they sin daily.... The Church of Christ is composed of three different parts: the Triumphant in Heaven, the Militant on earth, and the Patient or Suffering in Purgatory. Our charity embraces all the members of Christ.... The Communion of Saints which we profess in our Creed, implies a communication of certain good works and offices, and a mutual intercourse among all the members of Christ. This we maintain with the Saints in heaven by thanking and praising G.o.d for their triumphs and crowns, imploring their intercession, and receiving the succors of their charitable solicitude for us: likewise with the souls in Purgatory by soliciting the divine mercy in their favor. Nor does it seem to be doubted but they, as they are in a state of grace and charity, pray for us; though the Church never address public suffrages to them, not being warranted by primitive practice and tradition so to do.

... St. Odilo, abbot of Cluni, in 998, inst.i.tuted the commemoration of all the faithful departed in all the monasteries of his congregation on the 1st of November, which was soon adopted by the whole Western Church. The Council of Oxford, in 1222, declared it a holiday of the second cla.s.s, on which certain necessary and important kinds of work were allowed. Some dioceses kept it a holiday of precept till noon; only those of Vienne and Tours, and the order of Cluni, the whole day: in most places it is only a day of devotion. The Greeks have long kept on Sat.u.r.day sevennight before Lent, and on Sat.u.r.day before Whitsunday, the solemn commemoration of all the faithful departed; but offer up Ma.s.s every Sat.u.r.day for them.... The dignity of these souls most strongly recommends them to our compa.s.sion, and at the same time to our veneration. Though they lie at present at a distance from G.o.d, buried in frightful dungeons under waves of fire, they belong to the happy number of the elect. They are united to G.o.d by His grace; they love Him above all things, and amidst their torments never cease to bless and praise Him, adoring the severity of His justice with perfect resignation and love.... They are ill.u.s.trious conquerors of the devil, the world and h.e.l.l; holy spirits loaded with merits and graces, and bearing the precious badge of their dignity and honor by the nuptial robe of the Lamb with which by an indefeasible right they are clothed.

Yet they are now in a state of suffering, and endure greater torments than it is possible for any one to suffer, or for our imagination to represent to itself in this mortal life.... St. Caesarius of Aries writes: "A person," says he, "may say, I am not much concerned how long I remain in Purgatory, provided I may come to eternal life. Let no one reason thus. Purgatory fire will be more dreadful than whatever torments can be seen, imagined, or endured in this world. And how does any one know whether he will stay days, months, or years? He who is afraid now to put his finger into the fire, does he not fear lest he be then all buried in torments for a long time.... The Church approves perpetual anniversaries for the dead; for some souls may be detained in pains to the end of the world, though after the day of judgment no third state can exist.... If we have lost any dear friends in Christ, while we confide in His mercy, and rejoice in their pa.s.sage from the region of death to that of life, light, and eternal joy, we have reason to fear some lesser stains may r.e.t.a.r.d their bliss. In this uncertainty let us earnestly recommend them to the divine clemency.... Perhaps, the souls of some dear friends may be suffering on our account; perhaps, for their fondness for us, or for sins of which we were the occasion, by scandal, provocation, or otherwise, in which case motives not only of charity, but of justice, call upon us to endeavor to procure them all the relief in our power.... Souls delivered and brought to glory by our endeavors will amply repay our kindness by obtaining divine graces for us. G.o.d Himself will be inclined by our charity to show us also mercy, and to shower down upon us His most precious favors. 'Blessed are the merciful, for they shall obtain mercy.' By having shown this mercy to the suffering souls in Purgatory, we shall be particularly ent.i.tled to be treated with mercy at our departure hence, and to share more abundantly in the general suffrages of the Church, continually offered for all that have slept in Christ."

PART II

ANECDOTES AND INCIDENTS.

We know them not, nor hear the sound They make in treading all around: Their office sweet and mighty prayer Float without echo through the air; Yet sometimes, in unworldly places, Soft sorrow's twilight vales, We meet them with uncovered faces, Outside their golden pales, Though dim, as they must ever be, Like ships far-off and out at sea, With the sun upon their sails.--FABER.

THE FRUIT OF A Ma.s.s.

The incident we are about to relate and which, in some way, only the price of the first Ma.s.s paid for, reminds us of another which seems to be also the fruit of a single Ma.s.s given under the inspiration of faith. This fact is found in the life of St. Peter Damian, and we are happy to reproduce it here, in order to tell over again the marvels of G.o.d in those He loves, and to make manifest that charity for the poor souls brings ever and always its own reward.

Peter, surnamed Damian, was born in 988, at Ravenna, in Italy. His family was poor, and he was the youngest of several children. He lost his father and mother while still very young, and was taken by one of his brothers to his home. But Damian was treated there in a very inhuman manner. He was regarded rather as a slave, or, at least, as a base menial, than as the brother of the master of the house. He was deprived of the very necessaries of life, and, after being made to work like a hired servant, he was loaded with blows. When he was older, they gave him charge of the swine.

Nevertheless, Peter Damian, being endowed with rare virtue, received all with patience as coming from G.o.d. This sweet resignation on the part of a child was most pleasing to the Lord, and He rewarded him by inspiring him to a good action.

One day the little Damian, leading his flocks to the pasture, found on the way a small piece of money. Oh! how rejoiced he was! How his heart swelled within him!

He clapped his hands joyfully, thinking himself quite rich, and already he began to calculate all he could do with his money. Suggestions were not wanting, for he was in need of everything.

Nevertheless, the n.o.ble child took time to reflect; a sudden shadow fell on the fair heaven of his happy thoughts. He all at once remembered that his father, his poor mother who had so loved him, might be still suffering cruel torments in the place of expiation. And despising his own great necessities, and generously making the sacrifice of what was for him a treasure, Damian, raised above himself and his wants by the thought of his beloved parents, brought his money to a priest, to have the Holy Sacrifice offered for them.

That generous child had obeyed a holy inspiration, and this good deed of his was quickly rewarded. Fortune suddenly changed with him. He was taken by another of his brothers, who took all possible care of him.

Seeing that the child had such excellent dispositions, he made him begin to study. He sent him first to Florence, then to a famous school in Parma, where he had for his master the celebrated Ivo. The brilliant qualities of Damian were rapidly developed, and soon he became professor where he had been a pupil. He afterwards gave up the world and became a religious, and was, in course of time, not only a remarkable man, but a great saint. He was charged by the Holy See with affairs the most important, and died clothed in the Roman purple. He is still a great light in the Church, and his writings are always full of piety and erudition.

The little Damian, then, might well think that he possessed a treasure in his little coin, since with it he purchased earthly honors and heavenly bliss. We all of us have often had in our hand Damian's little piece of money, but have we known how to make a treasure of it?

_Almanac of the Souls in Purgatory_, 1877.

THE FAITH OF A PIOUS LADY.

"In the course of the month of July of last year," said a zealous member of our a.s.sociation for the Souls in Purgatory, "I was accosted by one of our a.s.sociates who told me, with an exuberance of joy, 'Ah!

we have great reason to thank the souls in Purgatory; I beg you to unite with us in thanking them for the favor they have just done us.'

'Indeed? Well! I am very happy to hear it. Has anything extraordinary happened to you? Tell me, if you please, what seems to cause you so much joy?'

"Then our fervent a.s.sociate--a young man of a mild and pleasing aspect, usually somewhat reserved, but of gentlemanly bearing--said, in a tone of deep emotion:

"'I am rejoiced to tell you, in the first place, that I have the happiness of still having my good mother. G.o.d seems to leave her on the earth to complete the work of her purification, for she is always sick and suffering, and, as she says herself, there is neither rest nor peace for her here below; nevertheless, she resigns herself so patiently to the sufferings and tribulations which weigh so heavily upon her that it does me a twofold good every time I see her, for I love her as my mother, I venerate her as a saint.

"'One day, then, last week, finding herself a little stronger, she thought she would take a short drive, being in the country for her health. The drive seemed really to do her good; the beauty of the country, and still more, the fresh, pure air, appeared to revive her, and altogether she enjoyed her drive immensely. Her heart, as well as her mind, was changed, for you know there is often a sickness of the head, as of the body. She already began to flatter herself with the hope of a speedy recovery, when, in the midst of the drive which was having so beneficial an effect, the horse, from some unknown cause, suddenly took fright, and, taking the bit between his teeth, started off at a fearful pace.

"'Imagine the terror of my poor mother! On either side the road was a broad, deep ditch, and the rough, uneven soil caused the carriage to jolt fearfully, which was another great danger; and, as it so often happens in the country, the road was deserted, and no one to be seen who might give any a.s.sistance.