Purgatory: Doctrinal, Historical, and Poetical Part 20

In the month of July, 1855, Mdlle. ---- thought of consulting the Cure d'Ars, whom she had for the first time heard of a little while before.

The sanct.i.ty of this extraordinary man was beginning to be much spoken of, not only in France, but all over Europe. Pilgrims flocked to the insignificant little town of Ars, seeking the advice and help of the poor _cure_--whose ascetic mode of life, spiritual discernment, heroic virtues, and even miraculous gifts, were gradually becoming known, in spite of the desperate efforts he made to conceal them. We can hardly imagine, when reading his Life, that in the neighboring country of France, and in our own day, a man was actually living that we might have seen and spoken and gone to confession to, the details of whose supernatural existence are like the marvels that we read of in the "Lives of the Saints." Mdlle. ---- felt persuaded that this holy priest was the instrument appointed by G.o.d to make her acquainted with His will, and earnestly longed in some way or other to communicate with him. She did not think of obtaining leave from her parents to go to Ars. It seemed to her that his answer to her question, after he had considered the subject before G.o.d in prayer, would be more unbia.s.sed, and carry greater weight with it, than if she had spoken of it to him herself. She did not wish to be influenced by any human considerations, or to be tempted to say more than, "Such is my thought and desire; does it come from G.o.d?" With this view she began a novena, and on the day it ended one of her friends called to tell her she was going to Ars, and to inquire if she could do anything for her. On the 5th of August this friend sent her M. Vianney's answer: "Tell her that she can establish, as soon as she likes, an order for the souls in Purgatory."

The future foundress never had any personal communication with the Cure d'Ars, and yet he always used to say, "I know her." On the 30th of October Mdlle. ---- entreated him to pray on All Souls' Day for her intention, and on the 11th of November the Abbe T--, his a.s.sistant in his extensive correspondence, wrote to her as follows:

"Your edifying letter reached me at Pont d'Ain, where our worthy Bishop, Monseigneur Chalandon, was preaching a retreat. This seemed expressly arranged by Providence, in order that I should speak to him of you and your pious projects. On my return to Ars, on All Souls' Day, I mentioned your wishes to my holy _cure_, begging him to meditate on the subject in prayer before he gave me an answer. Three or four times since I have put to him the same question, and always received the same answer. 'He thinks that it is G.o.d who has inspired you with the thought of a heroic self-devotion, and that you will do well to found an order in behalf of the souls in Purgatory.' Whether the good _cure_ speaks in consequence of a divine enlightenment, or whether he only expresses his own opinion and his own wishes, which his tender devotion to the souls in Purgatory would naturally incline in favor of your design, neither I nor any of those most intimately acquainted with him can presume to say. But you can remain certain of two things,--that he quite approves of your vocation to the religious life, and of the foundation of this new order, which he thinks will increase rapidly.

This is surely enough to confirm you in your intention, which you will carry into effect whenever and wherever it will please G.o.d to open a way to it, and you will then be the faithful instrument of His Divine Providence."

On the 25th of the same month M. Vianney sent a message to Mdlle. ---- in answer to a letter in which she had spoken of the obstacles which she foresaw on the part of her family. The Abbe T---- writes:

"If I have not written to you before, it is because you particularly wished to have an answer _after special prayer_. And now here is this much-wished-for answer. The good _cure_ has expressed himself as explicitly as possible. I told him that you were troubled at the thought of a separation from your family more on their account than your own, and also at relinquishing the many charitable works which you carry on in your parish. To my great surprise, he who generally very strongly recommends young people not to act against their parents'

wishes, but patiently to await their consent, did not hesitate in advising you to proceed. He says that the tears your parents are now shedding will soon be dried up. Do not, then, be afraid to let your heart burn with the love of Jesus. He will find a way of removing all the obstacles in your path, and of making you an angel of consolation to His holy spouses, the souls in Purgatory. The moon has no light in herself, and only reflects that of the sun. This is truly my case with regard to our saintly priest. I will constantly remind him to pray for you, and will unite my unworthy prayers to his, that, in the terrible struggle in your heart between nature and grace, grace may remain victorious."

When this letter reached Mdlle. ----, the princ.i.p.al difficulty she foresaw was already removed. On the 21st of November, the Feast of the Presentation of the Blessed Virgin, her mother, seeing that her heart was ready to break with the wish and the fear of broaching the subject so painfully interesting to them both, had the pious courage to speak first, and to give her full consent to her child's vocation.

Both mother and daughter were struck some time afterwards at finding in a little prayer-book they had not seen before, called "The Month of November Consecrated to the Souls in Purgatory," the following prayer, appointed to be said on the 21st of November, the very day on which they had made their sacrifice, and uttered for the first time the bitter word _separation_.

"O Holy Spirit! who at divers times has raised up religious orders for the needs of the Church Militant; O Father of Light! full of compa.s.sion and zeal for the dead; we implore Thee to raise up also in behalf of the suffering Church a new order, the object of which will be to work day and night for the relief and the deliverance of the souls in Purgatory; whose intentions, invariably dedicated to the dead, will apply to them the merits of all their prayers, fastings, vigils, and good works. Thou alone, Creating Spirit, canst achieve a work which will procure so much glory to G.o.d, and for which we shall never cease to sigh and pray."

Other difficulties failed not to arise. Some persons were of opinion that Mdlle. ---- ought to remain in the world for the very sake of the objects she had in view, whereas her whole heart and soul were bent on consecrating herself without any reserve to our Lord. She was warned that her parents, who had never been separated from their children, would suffer terribly if she left them; and finally, her own health began to fail. But whilst the world and the devil were multiplying the obstacles in her way, the venerable Cure d'Ars spared neither advice nor encouragement to support her in her arduous struggle. On the 23d of December his coadjutor writes:

"Divine Providence always acts with sweetness and with power. The consent of your good mother is an important step gained. The good _cure_ advises you not to go to Paris until you have some means wherewith to begin your work. You will do well to avail yourself of the interest you possess in your diocese to obtain some aid towards it. The _cure_ entirely approves of your becoming a religious. It is quite possible that G.o.d may restore your health; and he advises you to make a novena to St. Philomena.

"The very day I received your letter, Monseigneur Chalandon, our worthy Bishop, came to Ars, to call on my holy _cure_. I mentioned you to him. He told me he had written to you. He also says that you must not begin without some means and better health. Pray very hard that G.o.d may give you both. I think the souls in Purgatory ought to take this opportunity to prove that they have influence with G.o.d. Their interests are at stake in the removal of these obstacles." Mdlle. ---- had asked to make this novena conjointly with M. Vianney; and she soon received the following letter:

"It is to-day, the 9th of January, that our much-wished-for novena is to begin. The souls in Purgatory are interested in the re-establishment of your health. I am, you know, but the echo of our good and holy _cure_. Your director gives you excellent advice. You might, indeed, as soon as you have means enough of support for one year, go to Paris for a while, and come back again to forward the work in the same way you are doing now. You say, 'St. Vincent de Paul used to begin his works with nothing.' So he did. But then, as my good _cure_ observes, 'St. Vincent de Paul was a great saint!'"

According to M. Vianney's advice, on the 19th of January, 1856, the foundress went to Paris, where she met some persons who had, like her, resolved to devote themselves to the service of the souls in Purgatory; but who were quite at a loss how to proceed, and had no means of support. All sorts of crosses awaited this little band of Helpers of the Holy Souls, for such was the name they had taken. Not only were funds wanting for their establishment, but they did not know where to apply for work, and sufferings of every kind a.s.sailed them. Mdlle. ---- experienced what always happens to generous souls at the outset of their enterprises, when they have unreservedly devoted themselves to the service of G.o.d, and are being tried like gold in the furnace. Blame and neglect became her portion. n.o.body thought it worth their while to a.s.sist a little band of women, whose heroic project had seemed admirable, indeed, in theory, but was now declared to be impracticable.

They were considered as mere enthusiasts; and, indeed, as was said by M. Desgenettes, the venerable Cure of Notre Dame des Victoires, they were truly possessed with the holy folly of the Cross.

Meantime they had to work for their bread, and did work with all their might. But it was not always that work could be obtained; and trials without end beset the infant community, lodged in an attic in the Rue St. Martin. Every day, as they asked their Heavenly Father for their daily bread, they prepared themselves to receive with it their habitual portion of sufferings and privations--a fit noviceship for souls undertaking a work of heroic expiation. Mdlle. ----, who, for the first time in her life quitted a home where she had known all the comforts of affluence, had to undergo numberless privations. Illness combined with poverty to heighten their trials. Their Divine Master made them experience the kind of suffering which it was hereafter to be their special vocation to relieve. The Cure d'Ars fully understood the nature of that training, and never offered them any help but that of his advice and prayers. "He does not give you anything," says a letter written on the 16th of March, "but _he_ will ask St. Philomena, his heavenly treasurer, to put it into the hearts of those who could a.s.sist you to do so." And, indeed, help used to come whenever the distress of the holy society became too urgent. One day the foundress had not a single penny left, and was, to use a common expression, at her wits' end. But, thank G.o.d, there is something better than human wits or human ingenuity in such extremities; and that is prayer. The Sister who acted as housekeeper placed her bills before the Superioress, and asked for money to buy food for the day. Mdlle. ---- told her to wait a little, and went out, not knowing very well what to do next. She entered a church, threw herself on her knees before the Blessed Sacrament, and prayed long and fervently. As she was coming away she stopped before an image of our Holy Mother, and clasping her hands, exclaimed: "My Blessed Mother, you _must_ get me 100 francs to-day. I will take no refusal. You _cannot_, you never do forsake your children." She went straight home, and up the dingy stairs into the little room inhabited by the infant community. The instant she opened the door her eyes fell on a letter lying on the table. She opened it with a beating heart, and found in it a note of 100 francs.

There was no name; not a word written on the cover. The postman had just left it, and to this day the donor of this sum, or the place it came from, has not been discovered. Another time eight sous was all that remained in the purse of the a.s.sociates. They agreed to lay out this money to advantage, and accordingly employed it in purchasing a little statue of St. Joseph, whom they inst.i.tuted their treasurer. The Saint has fulfilled ever since the trust reposed in him; but he often waits till the very last moment to supply the necessities of his clients. I have seen this little image in their convents. It is, of course, very dear to them.

One day, when no needle-work was to be had, and distress was threatening them, a little girl came to their room, and asked if they had finished the bracelets she had been told to call for. Finding she had mistaken the direction, the child said: "You could have some of that work to do if you liked."

Upon inquiry they found that the employment consisted in threading rows of pearls for foreign exportation; that it was less fatiguing and better paid than needle-work, and proved for some months a valuable resource. On another occasion the sum of 500 francs was required for some pressing necessity. This time the foundress had recourse to our Lady of Victories. Having placed the matter in her hands, she went to call on a person whom she thought might lend her this money, but met with a decided negative. She did not know any one else in Paris to whom she could apply; but on leaving the house she met a gentleman, with whom she had no previous acquaintance, who came up to her and said: "I think you are Mdlle. ----, and that you have a special devotion for the souls in Purgatory. Will you allow me to place this 500 francs at your disposal, and to recommend my intentions to your prayers?" Meanwhile illnesses and trials continued to affect the little community. The Abbe T---- writes from Ars: "Do not ask for miraculous cures. _M. le Cure_ complains that St. Philomena sends us too many people." The next letter is full of kind encouragement: "_M. le Cure_ only smiles when I tell him all you have to go through, and he bids me repeat the same thing to you, which he desired me to write to a good Sister, devoted to all sorts of good works and suffering cruel persecution. 'Tell her that these crosses are flowers which will soon bear fruit.' You have thought, prayed, taken advice, and thoroughly weighed the sacrifices you will have to make, and you have every reason to believe that in doing this work you are doing G.o.d's will. The energy which He alone can give will enable you to accomplish what you have begun."..."_M. le Cure_ has said to me several times, in a tone of the strongest conviction, 'Their enterprise cannot fail to succeed; but the foundress will have to experience what anxiety and what labor, what efforts and what sufferings, have to be endured ere such a work can be consolidated; but,' he adds, 'if G.o.d is with them, who shall be against them?'"

On the 20th of June the Superioress received another letter from the same good priest:

"I feel deeply affected," he writes, "at the thought of the many and severe trials which beset you. Tell your friend that the holy _cure_ bids her not to look back, but obey with courage the sacred call she has received. The souls in Purgatory must be enabled to say of you, 'We have advocates on earth who can feel for us, because they know themselves what it is to suffer.' And mind you go on praying to St.

Philomena, and begging of her to obtain for you the means necessary for the accomplishment of your holy projects."

The a.s.sociates continued to pray, to work, and to suffer with patience and cheerfulness. They received at last some unexpected a.s.sistance. New members proposed to join them; but it became then absolutely necessary to hire a house. The Superioress searched in every direction for a suitable one, but without success. It seems as if the words, "there was no room for them," were destined to prove applicable to all religious foundations during their periods of probationary trial. After having exerted herself, and employed others in vain for a long time, the Superioress received a message from a holy man whose prayers she had asked, desiring her to go to a particular part of the town, and to await there some providential indication as to the abode she was seeking. For several hours she paced up and down the streets of that part of Paris, praying interiorly, but totally at a loss where to apply. At last she accidentally turned into the Rue de la Barouilliere, and saw a house and garden with a bill upon it indicating that it was to be let or sold. She immediately asked to go over it. All sorts of difficulties, apparently insurmountable ones, stood in the way of the purchase. They were overcome in a strangely unaccountable manner, and the money which had to be paid in advance was actually forthcoming on the appointed day, to the astonishment of all concerned. The history of this negotiation, and the wonderful answers to prayer vouchsafed in the course of it, are very striking; only the more we study the manifestations of G.o.d's Providence with regard to works carried on in faith and simple reliance on His a.s.sistance, the more _accustomed_ we get to these miracles of mercy. The Helpers of the Souls in Purgatory took possession of their new home on the 1st of July, 1856, and not long after began their labors amongst the poor. An act of kindness solicited at their hands towards a sick and dest.i.tute neighbor soon after their arrival, was the primary cause of their choosing as their particular line of charity attendance on the sick poor in their own dest.i.tute homes by day and by night also. This, together with their prayers, their fasts, and their watches, is the continual sacrifice they offer up for the souls in Purgatory.

Before I go on with the history of the Helpers of the Holy Souls in Purgatory, I must describe to you their house,--No. 16 Rue de la Barouilliere,--a very small and inconvenient one at the time of their installation, but which has since been re-modelled according to the wants of the increasing community, and an adjoining one added to it. I have often visited this convent, which soon becomes dear to those who would fain help the many beloved ones removed from their sight, but feel the impotency of their own efforts, their want of holiness, of courage, and of perseverance in this blessed work. The sight of this religious house is very touching; the inscriptions on the walls, which are taken from the Holy Scriptures and the writings of the Saints, all bear reference to the state of departed souls, and our duty towards them; the quiet chapel where the Office for the Dead is daily said, and a number of Ma.s.ses offered up. The memorials of the saintly Cure d'Ars, whose spirit seems to hover over the place, gives a peculiar character to its aspect. The nuns do not wear the religious dress, but are simply dressed in black, like persons in mourning.

On the 18th of August, 1856, Monseigneur Sibour, the Archbishop of Paris, came to visit and bless the new community. "It is a grain of mustard-seed," he said, "which will become a great tree, and spread its branches far and wide." He approved of all that had been done since the house had been opened, and allowed Ma.s.s to be said every day in the chapel as soon as it could be properly fitted up, which was the case on the ensuing 5th of November. On the 8th of the same month the house was solemnly consecrated to the Blessed Virgin; the keys were laid at the feet of her image, and she was entreated to become herself the Superioress of the congregation.

It was on the 27th of December, the feast of the disciple whom Jesus loved, the great apostle of charity, that the foundress and five other Sisters made their first vows. A few days afterwards, Monseigneur Sibour was about to sign a grant of indulgences for the work of the religious; someone standing beside him said, "Monseigneur, the souls in Purgatory are guiding your pen." He smiled, and made haste to write his name. He little thought how soon he would be himself numbered with the dead. It was on the 3d of January, 1857, that his tragical death took place.

On the 4th of August, 1859, the holy Cure of Ars died; but he lives in the hearts and in the memories of the community which owes so much to his prayers and his advice. His name is frequently on their lips; often has his intercession obtained for them miraculous cures. Every memorial of him is carefully preserved and venerated.

In the course of the year 1859, on the Feast of St. Benedict, Cardinal Morlot sanctioned the inst.i.tution of a third order of Helpers of the Souls in Purgatory, and the affiliation to it of honorary members. The ladies of the third order engage to lead a practically Christian life in the world, to perform exactly all their religious duties, and those of their state of life. They promise, in their measure, to suffer, act, and pray for the dead, and offer up their good works, the sacrifices they may be inspired to make, and the devotions prescribed by a simple and easy rule adapted to their condition, for this object.... On the day of the inst.i.tution of the third order, twenty-eight ladies joined it, received the cross, and made their act of consecration in presence of the Archbishop. The honorary members have been continually and rapidly increasing in number.

The new order has a special devotion to St. Joseph, the great minister of G.o.d's mercy to all religious, the particular protector of the souls in Purgatory, the foster-father of Christ's poor, and the helper of the dying. He was himself once in limbo, and knows what it is to wait. It is scarcely necessary to speak of their devotion to the Blessed Virgin, whom they have crowned as the Queen of Purgatory, and invoke under the t.i.tle of Our Lady of Providence. They specially keep the Feast of the Sacred Heart, those of St. Ignatius and St. Gertrude; but All Souls is of course the day of their most particular devotion. The Holy Sacrament is exposed during the whole time of the Octave.

And now, to use words of Pere Blot, of the Society of Jesus: "How consoling a thought it is that as the Holy Souls in Purgatory, in all probability, and according to the opinion of the greatest theologians, know what we do for them, and pray for us, they see these acts of charity; they see these devoted women making themselves the slaves of the poor, and sowing in tears, that they themselves may reap in joy. We cannot also but believe that the prayers of the Holy Souls, and perhaps their influence, contribute to the success of the mission carried on for their sakes and in their name amidst the poor and suffering.

Several times when they have been invoked by the community, wonderful cures have been vouchsafed and favors obtained. Instances of this kind have excited the astonishment of physicians, and confirmed a pious belief in the efficacy of those prayers. St. Catherine, of Bologna, used to say, 'When I wish to obtain some favor from the Eternal Father, I invoke the souls in the place of expiation, and charge them with the pet.i.tion I have to make to Him, and I feel I am heard through their means.' Let us, then, if we feel inspired to do so, ask the prayers of the souls in Purgatory; but, above all things, let us pray for them, and, like these religious, join to our prayers acts of self-denying charity towards the poor. Let us always remember, that to the Eternal Lord of all things everything is present--the future as well as the past. We call Him the King of Ages, because the order of events depends wholly on His will, and nothing in their course or succession can alter or change the effects of that will. He looks upon what is to come as if it were present or already past. In consideration of the prayers, the suffrages, and the good works of the Church, which He foresees, He grants proportionate graces, even as if those prayers and good works had been already offered up.... Amongst the Helpers of the Holy Souls several have made great sacrifices to G.o.d in order to obtain mercy for souls long ago called away from this world. We can all imitate their example. 'Oh! if it was not too late!' is the cry of many a heart tortured by anxiety for the fate of some loved one who has died apparently out of the Church, or not in a state of grace. We answer, 'It is never too late. Pray; act; suffer. The Lord foresaw your efforts. The Lord knew what was to come, and may have given to that soul at its last hour some extraordinary graces, which s.n.a.t.c.hed it from destruction, and placed it in safety where your love may still reach it, your prayers relieve, your sacrifices avail.'"

I could not resist closing this letter with these sentences, which have raised the hopes and stimulated the courage of many mourners. I only wish this imperfect sketch of the Order of Helpers of the Holy Souls, and of the nature of their work, might prove a first though feeble step towards the introduction amongst us at some future day of a Sisterhood which, in the words used on his death-bed by Father Faber, the great advocate amongst us of devotion to the Holy Souls in Purgatory, "procures such immense glory to G.o.d."

THE Ma.s.s IN RELATION TO THE DEAD.

O'BRIEN [1]

[Footnote 1: Rev. John O'Brien, A.M., Prof. of Sacred Liturgy at Mt.

St. Mary's, Emmittsburg. "History of the Ma.s.s and its Ceremonies in the Eastern and Western Churches."]

The Ma.s.s of Requiem is one celebrated in behalf of the dead.... If the body of the deceased be present during its celebration, it enjoys privileges that it otherwise would not, for it cannot be celebrated unless within certain restrictions. Ma.s.ses of this kind are accustomed to be said in memory of the departed faithful, _first_, when the person dies--or, as the Latin phrase has it, _dies obitus seu deposifionis_, which means any day that intervenes from the day of one's demise to his burial; _secondly_, on the third day after death, in memory of Our Divine Lord's resurrection after three days'

interval; _thirdly_, on the seventh day, in memory of the mourning of the Israelites seven days for Joseph (Gen. i. 10); _fourthly_, on the thirtieth day, in memory of Moses and Aaron, whom the Israelites lamented this length of time (Numb. xx.; Deut. x.x.xiv.); and, finally, at the end of the year, or on the anniversary day itself (Gavant., Thesaur. Rit. 62). This custom also prevails with the Orientals.

During the early days it was entirely at the discretion of every priest whether he said daily a plurality of Ma.s.ses or not (Gavant., Thesaur.

Rit. p. 19). It was quite usual to say two Ma.s.ses, one of the occurring feast, the other for the benefit of the faithful departed. This practice, however, kept gradually falling into desuetude until the time of Pope Alexander II. (A. D. 1061-1073), when that pontiff decreed that no priest should say more than one Ma.s.s on the same day.

Throughout the kingdom of Aragon, in Spain (including Aragon, Valentia, and Catalonia), also in the kingdom of Majorca (a dependency of Aragon), it is allowed each secular priest to say two Ma.s.ses on the 2d of November, the Commemoration of all the Faithful Departed, and each regular priest three Ma.s.ses. This privilege is also enjoyed by the Dominicans of the Monastery of St. James at Pampeluna (Benedict XIV., _De Sacrif. Missal Romae, ex. Congr. de Prof. Fide_, an. 1859 editio, p. 139). This grant, it is said, was first made either by Pope Julius or Pope Paul III., and though often asked for afterwards by persons of note, was never granted to any other country, or to any place in Spain except those mentioned. For want of any very recent information upon the subject, I am unable to say how far the privilege extends at the present day. A movement is on foot, however, to pet.i.tion the Holy See for an extension of this privilege to the Universal Church, in order that as much aid as possible may be given to the suffering souls in Purgatory.

In case of a death occurring (amongst the Armenians) Ma.s.s is never omitted. The Armenians say one on the day of burial and one on the seventh, fifteenth, and fortieth after death; also one on the anniversary day. This holy practice of praying for the dead and saying Ma.s.s in their behalf is very common throughout the entire East, with schismatics as well as Catholics.

As late as the sixteenth century, a very singular custom prevailed in England--viz.: that of presenting at the altar during a Ma.s.s of Requiem all the armor and military equipments of deceased knights and n.o.blemen, as well as their chargers. Dr. k.o.c.k (Church of our Fathers, II. 507), tells us that as many as eight horses, fully caparisoned, used to be brought into the church for this purpose at the burial of some of the higher n.o.bility. At the funeral of Henry VII., in Westminster Abbey, after the royal arms had first been presented at the foot of the altar, we are told that Sir Edward Howard rode into Church upon "a goodlie courser," with the arms of England embroidered upon his trappings, and delivered him to the abbots of the monastery (_ibid_). Something similar happened at the Ma.s.s of Requiem for the repose of the soul of Lord Bray in A. D. 1557, and at that celebrated for Prince Arthur, son of Henry VII. (_ibid_).