that was so silly as to presume that having ventured my life, and my
very soul also, to leave my children at their ease, they would at least
have had some pity on me, and endeavor to procure for me some ease and
comfort in my torments. Alas! I burn insufferably, I suffer infinitely,
and have done so, I know not how long; and yet this is not the only
thing that grieves me. Alas, no! it is a greater vexation to me to see
myself so soon forgotten by my own children, and so slighted by them,
for whom I have in vain taken so much care and pains. Ah, dost thou
grudge thy poor mother a Mass, a slight alms, a sigh, or a tear? Thy
mother, I say, who would most willingly have kept bread from her own
mouth, to make thee swim in an ocean of delights, and to abound with
plenty of all worldly goods? ... Who will not refuse me comfort, when
my own children, my very bowels, do their best to forget me? What a
vexation is it to me, when my companions in misery ask me whether I
left no children behind me, and why they are so hard-hearted as to
neglect me?.... I was willing to forget my own concerns to be careful
of theirs; and those ungrateful ones have now buried me in an eternal
oblivion, and clearly left me to shift for myself in these dread
tortures, without giving me the least ease or comfort. Oh, what a fool
was I! had I given to the poor the thousandth part of those goods which
I left these miserable children, I had long before this been joyfully
singing the praises of my Creator, in the choir of Angels; whereas now
I lie panting and groaning under excessive torments, and am like still
to lie, for any relief that is to be looked for from these undutiful,
ungracious children whom I made my sole heirs.... But am I not all this
while strangely transported, miserable that I am, thus to amuse myself
with unprofitable complaints against my children; whereas, indeed, I
have but small reason to blame any but myself? since it is I, and only
I, that am the cause of all this mischief. For did not I know that in
the grand business of saving my soul, I was to have trusted none but
myself? did I not know that with the sight of their friends, at their
departure, men used to lose all the memory and friendship they had for
them?.... Did I not know that God Himself had foretold us, that the
only ready way to build ourselves eternal tabernacles in the next
world, is not to give all to our children, but to be liberal to the
poor?.... I cannot deny, then, but the fault lies at my door, and that
I am deservedly thus neglected by my children.... The only comfort I
have left me in all my afflictions, is, that others will learn at my
cost this clear maxim: not to leave to others a matter of such near
concern as the ease and repose of their own souls; but to provide for
them carefully themselves. O God! how dearly have I bought this
experience; to see my fault irreparable, and my misery without
redress!" (Pp. 146-149.)
* * * * *
One must have a heart of steel, or no heart at all, to hear these sad
regrets, and not feel some tenderness for the poor souls, and as great
an indignation against those who are so little concerned for the souls
of their parents and other near relations. I wish, with all my soul,
that all those who shall light upon this passage, and hear the soul so
bitterly deplore her misfortune, may but benefit themselves half as
much by it as a good prelate did when the soul of Pope Benedict VIII,
by God's permission, revealed unto him her lamentable state in
Purgatory. [1] For so the story goes, which is not to be questioned:
This Pope Benedict appears to the Bishop of Capua, and conjures him to
go to his brother, Pope John, who succeeded him in the Chair of St.
Peter, and to beseech him, for God's sake, to give great store of alms
to poor people, to allay the fury of the fire of Purgatory, with which
he found himself highly tormented. He further charges him to let the
Pope know withal, that he did acknowledge liberal alms had already been
distributed for that purpose; but had found no ease at all by it
because all the money that had been then bestowed was acquired
unjustly, and so had no power to prevail before the just tribunal of
God for the obtaining of the least mercy. The good Bishop, upon this,
makes haste to the Pope, and faithfully relates the whole conference
that had passed between him and the soul of his predecessor; and with a
grave voice and lively accent enforces the necessity and importance of
the business; that, in truth, when a soul lies a burning, it is in vain
to dispute idle questions; the best course, then, is to run instantly
for water, and to throw it on with both hands, calling for all the help
and assistance we can, to relieve her; and that His Holiness should
soon see the truth of the vision by the wonderful effects which were
like to follow. All this he delivers so gravely, and so to the purpose,
that the Pope resolves out of hand to give in charity vast sums out of
his own certain and unquestionable revenue; whereby the soul of Pope
Benedict was not only wonderfully comforted, but, questionless, soon
released of her torments. In conclusion, the good Bishop, having well
reflected with himself in what a miserable condition he had seen the
soul of a Pope who had the repute of a Saint, and was really so, worked
so powerfully with him, that, quitting his mitre, crosier, bishopric,
and all worldly greatness, he shut himself up in a monastery, and there
made a holy end; choosing rather to have his Purgatory in the austerity
of a cloister than in the flames of the Church suffering. (Pp. 150,
151.)
[Footnote 1: Baronius, _An._ 1024.]
* * * * *
I wish, again, they would in this but follow the example of King Louis
of France, who was son to Louis the Emperor, surnamed the Pious. For
they tell us [1] that this Emperor, after he had been thirty-three
years in Purgatory, not so much for any personal crimes or misdemeanors
of his own as for permitting certain disorders in his empire, which he
ought to have prevented, was at length permitted to show himself to
King Louis, his son, and to beg his favorable assistance; and that the
king did not only most readily grant him his request, procuring Masses
to be said in all the monasteries of his realm for the soul of his
deceased father, but drew thence many good reflections and profitable
instructions, which served him all his life-time after. Do you the
same; and believe it, though Purgatory fire is a kind of baptism, and
is so styled by some of the holy Fathers, because it cleanses a soul
from all the dross of sin, and makes it worthy to see God, yet is it
your sweetest course, here to baptize yourself frequently in the tears
of contrition, which have a mighty power to cleanse away all the
blemishes of sin; and so prevent in your own person, and extinguish in
others, those baptismal flames of Purgatory fire, which are so
dreadful. (Pp. 151, 152.)
[Footnote 1: Baronius, _An_. 874.]
* * * * *
What shall I say of those other nations, whose natural piety led them
to place burning lamps at the sepulchres of the dead, and strew them
over with sweet flowers and odoriferous perfumes. [1] Do they not put
Christians in mind to remember the dead, and to cast after them the
sweet incense of their devout sighs and prayers, and the perfumes of
their alms-deeds, and other good works?
[Footnote 1: Herod lib. 2.]
It was very usual with the old Romans to shed whole floods of tears, to
reserve them in phial-glasses, and to bury them with the urns, in which
the ashes of their dead friends were carefully laid up; and by them to
set lamps, so artificially composed as to burn without end. By which
symbols they would give us to understand, that neither their love nor
their grief should ever die; but that they would always be sure to
have tears in their eyes, love in their hearts, and a constant memory
in their souls for their deceased friends....
They had another custom, not only in Rome but elsewhere, to walk about
the burning pile where the corpse lay, and, with their mournful
lamentations, to keep time with the doleful sound of their trumpets;
and still, every turn, to cast into the fire some precious pledge of
their friendship. The women themselves would not stick to throw in
their rings, bracelets, and other costly attires, nay, their very hair
also, the chief ornament of their sex; and they would have been
sometimes willing to have thrown in both their eyes, and their hearts
too. Nor were there some wanting, that in earnest threw themselves into
the fire, to be consumed with their dear spouses; so that it was found
necessary to make a severe law against it; such was the tenderness that
they had for their deceased friends, such was the excess of a mere
natural affection. Now, our love is infused from Heaven; it is
supernatural, and consequently ought to be more active and powerful to
stir up our compassion for the souls departed; and yet we see the
coldness of Christians in this particular; how few there are who make
it their business to help poor souls out of their tormenting flames. It
is not necessary to make laws to hinder any excess in this article; it
were rather to be wished that a law were provided to punish all such
ungrateful persons as forgot the duty they owe to their dead parents,
and all the obligations they have to the rest of their friends. (Pp.
156-158.)
* * * * *
It is a pleasure to observe the constant devotion of the Church of
Christ in all ages, to pray for the dead. And first, to take my rise
from the Apostles' time, there are many learned interpreters, who hold
that baptism for the dead, of which the Apostle speaks, [1] to be meant
only of the much fasting, prayer, alms-deeds, and other voluntary
afflictions, which the first Christians undertook for the relief of
their deceased friends. But I need not fetch in obscure places to prove
so clear an Apostolical and early custom in God's Church.
[Footnote 1: Cor. xv 29.]
You may see a set form of prayer for the dead prescribed in all the
ancient liturgies of the Apostles. [1] Besides, St. Clement [2] tells
us, it was one of the chief heads of St. Peter's sermons, to be daily
inculcating to the people this devotion of praying for the dead; and
St. Denis [3] sets down at large the solemn ceremonies and prayers,
which were then used at funerals; and receives them no otherwise than
as Apostolical traditions, grounded upon the Word of God. And
certainly, it would have done you good to have seen with what gravity
and devotion that venerable prelate performed the divine office and
prayer for the dead, and what an ocean of tears he drew from the eyes
of all that were present.
[Footnote 1: Liturgia utrinque, S. Jacobi, S. Math., S. Marci, S. Clem.]
[Footnote 2: Epist. I.]
[Footnote 3: S Dion. _Eccles. Hier_. C. 7.]
Let Tertullian [1] speak for the next age. He tells us how carefully
devout people in his time kept the anniversaries of the dead, and made
their constant oblations for the sweet rest of their souls. "Here it
is," says this grave author, "that the widow makes it appear whether or
no she had any true love for her husband; if she continue yearly to do
her best for the comfort of his soul." ... Let your first care be, to
ransom him out of Purgatory, and when you have once placed him in the
empyrean heaven, he will be sure to take care for you and yours. I know
your excuse is, that having procured for him the accustomed services of
the Church, you need do no more for him; for you verily believe he is
already in a blessed state. But this is rather a poor shift to excuse
your own sloth and laziness, than that you believe it to be so in good
earnest. For there is no man, says Origen, but the Son of God, can
guess how long, or how many ages, a soul may stand in need of the
purgation of fire. Mark the word _ages_; he seems to believe that
a soul may, for whole ages--that is, for so many hundred years--be
confined to this fiery lake, if she be wholly left to herself and her
own sufferings.
[Footnote 1: Tertull. _De cor. mil. c 3; _De monogam, c. 10.]
It was not without confidence, says Eusebius, of reaping more fruit
from the prayers of the faithful, that the honor of our nation, and the
first Christian Emperor, Constantine the Great, took such care to be
buried in the Church of the Apostles, whither all sorts of devout
people resorting to perform their devotions to God and His Saints,
would be sure to remember so good an emperor. Nor did he fail of his
expectation; for it is incredible, as the same author observes, what a
world of sighs and prayers were offered up for him upon this occasion.
St. Athanasius [1] brings an elegant comparison to express the
incomparable benefit which accrues to the souls in Purgatory by our
prayers. As the wine, says he, which is locked up in the cellar, yet is
so recreated with the sweet odor of the flourishing vines which are
growing in the fields, as to flower afresh, and leap, as it were, for
joy, so the souls that are shut up in the centre of the earth feel the
sweet incense of our prayers, and are exceedingly comforted and
refreshed by it.
[Footnote 1: St. Augustine's views on this subject may be seen from the
extract elsewhere given, from his "Confessions," on the occasion of the
death of his mother, St. Monica.]
We do not busy ourselves, says St. Cyril, with placing crowns or
strewing flowers at the sepulchres of the dead; but we lay hold on
Christ, the very Son of God, who was sacrificed upon the Cross for our
sins: and we offer Him up again to His Eternal Father in the dread
Sacrifice of the Mass, as the most efficacious means to reconcile Him,
not only to ourselves, but to them also.
St. Epiphanius stuck not to condemn Arius for this damnable heresy
amongst others, that he held it in vain to pray for the dead: as if our
prayers could not avail them.
St. Ambrose prayed heartily for the good Emperor Theodosius as soon as
he was dead, and made open profession that he would never give over
praying for him till he had, by his prayers and tears, conveyed him
safe to the holy mountain of Our Lord, whither he was called by his
merits, and where there is true life everlasting. He had the same
kindness for the soul of the Emperor Valentinian, the same for Gratian,
the same for his brother Satyrus and others. He promised them Masses,
tears, prayers, and that he would never forget them, never give over
doing charitable offices for them.
"Will you honor your dead?" says St. John Chrysostom; "do not spend
yourselves in unprofitable lamentations; choose rather to sing psalms,
to give alms, and to lead holy lives. Do for them that which they would
willingly do for themselves, were they to return again into the world,
and God will accept it at your hands, as if it came from them." (Pp.
162-166.)
St. Paulinus, that charitable prelate who sold himself to redeem
others, could not but have a great proportion of charity for captive
souls in the other world. No; he was not only ready to become a slave
himself to purchase their freedom, but he became an earnest solicitor
to others in their behalf; for, in a letter to Delphinus, alluding to
the story of Lazarus, he beseeches him to have at least so much
compassion as to convey, now and then, a drop of water wherewith to
cool the tongues of poor souls that lie burning in the Church which is
all a-fire.
I am astonished when I call to mind the sad regrets of the people of
Africa when they saw some of their priests dragged away to martyrdom.
The author says they flocked about them in great numbers and cried out:
"Alas! if you leave us so, what will become of us? Who must give us
absolution for our sins? Who must bury us with the wonted ceremonies of
the Church when we are dead? and who will take care to pray for our
souls?" Such a general belief they had in those days, that nothing is
more to be desired in this world than to leave those behind us who will
do their best to help us out of our torments. (Pp. 167-8.)
* * * * *
Almighty God has often miraculously made it appear how well He is
pleased to be importuned by us in the souls' behalf, and what comfort
they receive by our prayers. St. John Climacus writes, [1] that while
the monks were at service, praying for their good father, Mennas, the
third day after his departure, they felt a marvellous sweet smell to
rise out of his grave, which they took for a good omen that his sweet
soul, after three days' purgation, had taken her flight into heaven.
For what else could be meant by that sweet perfume but the odor of his
holy and innocent conversation, or the incense of their sacrifices and
prayers, or the primitial fruits of his happy soul, which was now flown
up to the holy mountain of eternal glory, there enjoying the
odoriferous and never-fading delights of Paradise?
[Footnote 1: In 4, gradu scalæ.]
Not unlike unto this is that story which the great St. Gregory relates
of one Justus, a monk. [1] He had given him up at first for a lost
creature; but, upon second thoughts, having ordered Mass to be said for
him for thirty days together, the last day he appeared to his brother
and assured him of the happy exchange he was now going to make of his
torments for the joys of heaven.
[Footnote 1: Dial. c. 55, lib. 4.]
Pope Symmachus and his Council [1] had reason to thunder out anathemas
against those sacrilegious persons who were so frontless as to turn
pious legacies into profane uses, to the great prejudice of the souls
for whose repose they were particularly deputed by the founders. And,
certainly, it is a much fouler crime to defraud souls of their due
relief than to disturb dead men's ashes and to plunder their graves.
(Pp. 168-9.)
[Footnote 1: 6 Synod., Rom.]
St. Isidore delivers it as an apostolic tradition and general practice
of the Catholic Church in his time, to offer up sacrifices and prayers,
and to distribute alms for the dead; and this, not for any increase of
their merit, but either to mitigate their pains or to shorten the time
of their durance.
Venerable Bede is a sure witness for the following century; whose
learned works are full of wonderful stories, which he brings in
confirmation of this Catholic doctrine and practice.
St. John Damascene made an elegant oration on purpose to stir up this
devotion; where, amongst other things, he says it is impossible to
number up all the stories in this kind which bear witness that the
souls departed are relieved by our prayers; and that, otherwise, God
would not have appointed a commemoration of the dead to be daily made
in the unbloody Sacrifice of the Mass, nor would the Church have so
religiously observed anniversaries and other days set apart for the
service of the dead.
Were it but a dog, says Simon Metaphrastes, that by chance were fallen
into the fire, we should have so much compassion for him as to help him
out; and what shall we do for souls who are fallen into Purgatory fire?
I say, souls of our parents and dearest friends; souls that are
predestinate to eternal glory, and extremely precious in the sight of
God? And what did not the Saints of God's Church for them in those
days? Some armed themselves from head to foot in coarse hair-cloth;
others tore off their flesh with chains and rude disciplines; some,
again, pined themselves with rigorous fasts; others dissolved
themselves into tears; some passed whole nights in contemplation;
others gave liberal alms or procured great store of Masses; in fine,
they did what they were able, and were not well pleased that they were
able to do no more, to relieve the poor souls in Purgatory. Amongst
others, Queen Melchtild [1] is reported to have purchased immortal fame
for her discreet behavior at the death of the king, her husband; for
whose soul she caused a world of Masses to be said, and a world of alms
to be distributed, in lieu of other idle expenses and fruitless
lamentations.
[Footnote 1: Luitprand, c. 4, c. 7.]
There is one in the world, to whom I bear an immortal envy, and such an
envy as I never mean to repent of. It is the holy Abbot Odilo, who was
the author of an invention which I would wittingly have found out,
though with the loss of my very heart's blood.
Reader, take the story as it passed, thus: [1] A devout religious man,
in his return from Jerusalem, meets with a holy hermit in Sicily; he
assures him that he often heard the devils complain that souls were so
soon discharged of their torments by the devout prayers of the monks of
Cluny, who never ceased to pour out their prayers for them. This the
good man carries to Odilo, then Abbot of Cluny; he praises God for His
great mercy in vouchsafing to hear the innocent prayers of his monks;
and presently takes occasion to command all the monasteries of his
Order, to keep yearly the commemoration of All Souls, next after the
feast of All Saints, a custom which, by degrees, grew into such credit,
that the Catholic Church thought fit to establish it all over the
Christian world; to the incredible benefit of poor souls, and singular
increase of God's glory. For who can sum up the infinite number of
souls who have been freed out of Purgatory by this invention? or who
can express the glory which accrued to this good Abbot, who thus
fortunately made himself procurator-general of the suffering Church,
and furnished her people with such a considerable supply of necessary
relief, to alleviate the insupportable burthen of their sufferings?
[Footnote 1: Sigeb. in _Chron_. An. 998.]
St. Bernard would triumph when he had to deal with heretics that denied
this privilege of communicating our suffrages and prayers to the souls
in Purgatory. And with what fervor he would apply himself to this
charitable employment of relieving poor souls, may appear by the care
he took for good Humbertus, though he knew him to have lived and died
in his monastery so like a Saint, that he could scarce find out the
fault in him which might deserve the least punishment in the other
world; unless it were to have been too rigorous to himself, and too
careless of his health: which in a less spiritual eye than that of St.
Bernard, might have passed for a great virtue. But it is worth your
hearing, that which he relates of blessed St. Malachy, who died in his
very bosom. This holy Bishop, as he lay asleep, hears a sister of his,
lately dead, making lamentable moan, that for thirty days together she
had not eaten so much as a bit of bread. He starts up out of his sleep;
and, taking it to be more than a dream, he concludes the meaning of the
vision was to tell him, that just thirty days were now past since he
had said Mass for her; as probably believing she was already where she
had no need of his prayers.... Howsoever, this worthy prelate so plied
his prayers after this, that he soon sent his sister out of Purgatory;
and it pleased God to let him see, by the daily change of her habit,
how his prayers had purged her by degrees, and made her fit company for
the Angels and Saints in heaven. For, the first day, she was covered
all over with black cypress; the next, she appeared in a mantle
something whitish, but a dusky color; but the third day, she was seen
all clad in white, which is the proper livery of the Saints....
This for St. Bernard. But I cannot let pass in silence one very
remarkable passage, which happened to these two great servants of God.
St. Malachy had passionately desired to die at Clarvallis, [1] in the
hands of the devout St. Bernard; and this, on the day immediately
before All Souls' Day; and it pleased God to grant him his request. It
fell out, then, that while St. Bernard was saying Mass for him, in the
middle of Mass it was revealed to him that St. Malachy was already
glorious in heaven; whether he had gone straight out of this world, or
whether that part of St. Bernard's Mass had freed him out of Purgatory,
is uncertain; but St. Bernard, hereupon, changed his note; for, having
begun with a Requiem, he went on with the Mass of a bishop and
confessor, to the great astonishment of all the standers-by.
[Footnote 1: Clairvaux.]
St. Thomas of Aquin, that great champion of Purgatory, gave God
particular thanks at his death, for not only delivering a soul out of
Purgatory, at the instance of his prayers, but also permitting the same
soul to be the messenger of so good news. (Pp. 169-174.)
* * * * *
And now, we are come down to the fifteenth age, where the Fathers of
the Council of Florence, both Greeks and. Latins, with one consent,
declare the same faith and constant practice of the Church, thus handed
down to them from age to age, since Christ and His Apostles' time, as
we have seen; viz., that the souls in Purgatory are not only relieved,
but translated into heaven, by the prayers, sacrifices, alms, and other
charitable works, which are offered up for them according to the custom
of the Catholic Church. Nor did their posterity degenerate, or vary the
least, from this received doctrine, until Luther's time; when the holy
Council of Trent thought fit again to lay down the sound doctrine of
the Church, in opposition to all our late sectaries. And I wish all
Catholics were but as forward to lend their helping hands to lift souls
out of Purgatory, as they are to believe they have the power to do it;
and that we had not often more reason than the Roman Emperor to
pronounce the day lost; since we let so many days pass over our heads,
and so many fair occasions slip out of our hands, without easing, or
releasing, any souls out of Purgatory, when we might do it with so much
ease. (P. 175.)
ON DEVOTION TO THE HOLY SOULS.
FATHER FABER.
Although we are mercifully freed from the necessity of descending into
hell to seek and promote the interests of Jesus, it is far from being
so with Purgatory. If heaven and earth are full of the glory of God, so
also is that most melancholy, yet most interesting land, where the
prisoners of hope are detained by their Saviour's loving justice, from
the Beatific Vision; and if we can advance the interests of Jesus on
earth and in heaven, I may almost venture to say that we can do still
more in Purgatory. And what I am endeavoring to show you in this
treatise is, how you may help God by prayer, and the practices of
devotion, whatever your occupation and calling may be: and all these
practices apply especially to Purgatory. For although some theologians
say that in spite of the Holy Souls placing no obstacle in the way,
still the effect of prayer for them is not infallible; nevertheless, it
is much more certain than the effect of prayer for the conversion of
sinners upon earth, where it is so often frustrated by their perversity
and evil dispositions. Anyhow, what I have wanted to show has been
this: that each of us, without aiming beyond our grace, without
austerities for which we have not courage, without supernatural gifts
to which we lay no claim, may, by simple affectionateness and the
practices of sound Catholic devotion, do great things, things so great
that they seem incredible, for the glory of God, the interests of
Jesus, and the good of souls. I should, therefore, be leaving my
subject very incomplete if I did not consider at some length devotion
to the Holy Souls in Purgatory; and I will treat, not so much of
particular practices of it, which are to be found in the ordinary
manuals, as of the spirit of the devotion itself.
* * * * *
By the doctrine of the Communion of Saints and of the unity of Christ's
mystical body, we have most intimate relations both of duty and
affection with the Church Triumphant and Suffering; and Catholic
devotion furnishes us with many appointed and approved ways of
discharging these duties toward them.... For the present it is enough
to say that God has given us such power over the dead that they seem,
as I have said before, to depend almost more on earth than on heaven;
and surely that He has given us this power, and supernatural methods of
exercising it, is not the least touching proof that His Blessed Majesty
has contrived all things for love. Can we not conceive the joy of the
Blessed in Heaven, looking down from the bosom of God and the calmness
of their eternal repose upon this scene of dimness, disquietude, doubt
and fear, and rejoicing in the plenitude of their charity, in their
vast power with the Sacred Heart of Jesus, to obtain grace and blessing
day and night for the poor dwellers upon earth? It does not distract
them from God, it does not interfere with the Vision, or make it waver
and grow misty; it does not trouble their glory or their peace. On the
contrary, it is with them as with our Guardian Angels--the affectionate
ministries of their charity increase their own accidental glory. The
same joy in its measure may be ours even upon earth. If we are fully
possessed with this Catholic devotion for the Holy Souls, we shall
never be without the grateful consciousness of the immense powers which
Jesus has given us on their behalf. We are never so like Him, or so
nearly imitate His tender offices, as when we are devoutly exercising
these powers.... Oh! what thoughts, what feelings, what love should be
ours, as we, like choirs of terrestrial angels, gaze down on the wide,
silent, sinless kingdom of suffering, and then with our own venturous
touch wave the sceptred hand of Jesus over its broad regions all richly
dropping with the balsam of His saving Blood!
* * * * *
Oh! how solemn and subduing is the thought of that holy kingdom, that
realm of pain! There is no cry, no murmur; all is silent, silent as
Jesus before His enemies. We shall never know how we really love Mary
till we look up to her out of those deeps, those vales of dread
mysterious fire. O beautiful region of the Church of God. O lovely
troop of the flock of Mary! What a scene is presented to our eyes when
we gaze upon that consecrated empire of sinlessness and yet of keenest
suffering! There is the beauty of those immaculate souls, and then the
loveliness, yea, the worshipfulness of their patience, the majesty of
their gifts, the dignity of their solemn and chaste sufferings, the
eloquence of their silence; the moonlight of Mary's throne lighting up
their land of pain and unspeechful expectation; the silver-winged
angels voyaging through the deeps of that mysterious realm; and above
all, that unseen Face of Jesus which is so well remembered that it
seems to be almost seen! Oh! what a sinless purity of worship is here
in this liturgy of hallowed pain! O world! O weary, clamorous, sinful
world! Who would not break away if he could, like an uncaged dove, from
thy perilous toils and unsafe pilgrimage, and fly with joy to the
lowest place in that most pure, most safe, most holy land of suffering
and of sinless love!
* * * * *
But some persons turn in anger from the thought of Purgatory, as if it
were not to be endured, that after trying all our lives long to serve
God, we should accomplish the tremendous feat of a good death, only to
pass from the agonies of the death-bed into fire--long, keen,
searching, triumphant, incomparable fire. Alas! my dear friends; your
anger will not help you nor alter facts. But have you thought
sufficiently about God? Have you tried to realize His holiness and
purity in assiduous meditation? Is there a real divorce between you and
the world, which you know is God's enemy? Do you take God's side? Have
you wedded His interests? Do you long for His glory? Have you put sin
alongside of our dear Saviour's Passion, and measured the one by the
other? Oh! if you had, Purgatory would but seem to you the last,
unexpected, and inexpressibly tender invention of an obstinate love
which was mercifully determined to save you in spite of yourself! It
would be a perpetual wonder to you, a joyous wonder, fresh every,
morning--a wonder that would be meat and drink to your soul; that you,
being what you are, what you know yourself to be, what you may conceive
God knows you to be, should be saved eternally! Remember what the
suffering soul said so simply, yet with such force, to Sister
Francesca: "Ah! those on that side the grave little reckon how dearly
they will pay on this side for the lives they live!" To be angry
because you are told you will go to Purgatory! Silly, silly people!
Most likely it is a great false flattery, and that you will never be
good enough to go there at all. Why, positively, you do not recognize
your own good fortune when you are told of it. And none but the humble
go there. I remember Maria Crocifissa was told that although many of
the Saints while on earth loved God more than some do even in heaven,
yet that the greatest saint on earth was not so _humble_ as are
the souls in Purgatory. I do not think I ever read anything in the
lives of the Saints which struck me so much as that....
But we not only learn lessons for our own good, but for the good of the
Holy Souls. We see that our charitable attentions toward them must be
far more vigorous and persevering than they have been; for that men go
to Purgatory for very little matters, and remain there an unexpectedly
long time. But their most touching appeal to us lies in their
helplessness; and our dear Lord, with His usual loving arrangement, has
made the extent of our power to help them more than commensurate with
their inability to help themselves.... St. Thomas has taught us that
prayer for the dead is more readily accepted with God than prayer for
the living. We can offer and apply for them all the satisfactions of
our Blessed Lord. We can do vicarious penance for them. We can give to
them all the satisfaction of our ordinary actions, and of our
sufferings. We can make over to them by way of suffrage, the
indulgences we gain, provided the Church has made them applicable to
the dead. We can limit and direct upon them, or any one of them, the
intention of the Adorable Sacrifice. The Church, which has no
jurisdiction over them, can yet make indulgences applicable or
inapplicable to them by way of suffrage; and by means of liturgy,
commemoration, incense, holy water, and the like, can reach
efficaciously to them, and most of all by her device of privileged
altars. .... All that I have said hitherto has been, indirectly, at
least, a plea for this devotion; but I must come now to a more direct
recommendation of it.
* * * * *
It is not saying too much to call devotion to the Holy Souls, a kind of
centre in which all Catholic devotions meet, and which satisfies more
than any other single devotion our duties in that way; because it is a
devotion all of love, and of disinterested love. If we cast an eye over
the chief Catholic devotions, we shall see the truth of this. Take the
devotion of St. Ignatius to the glory of God. This, if I may dare to
use such an expression of Him, was the special and favorite devotion of
Jesus. Now, Purgatory is simply a field white for the harvest of God's
glory. Not a prayer can be said for the Holy Souls, but God is at once
glorified, both by the faith and the charity of the mere prayer. Not an
alleviation, however trifling, can befall any one of the souls, but He
is forthwith glorified by the honor of His Son's Precious Blood, and
the approach of the soul to bliss. Not a soul is delivered from its
trial but God is immensely glorified.
* * * * *
Again, what devotion is more justly dear to Christians than the
devotion to the Sacred Humanity of Jesus? It is rather a family of
various and beautiful devotions, than a devotion by itself. Yet see how
they are all, as it were, fulfilled, affectionately fulfilled, in
devotion to the Holy Souls. The quicker the souls are liberated from
Purgatory, the more is the beautiful harvest of His Blessed Passion
multiplied and accelerated. An early harvest is a blessing, as well as
a plentiful one; for all delay of a soul's ingress into the praise of
heaven is an eternal and irremediable loss of honor and glory to the
Sacred Humanity of Jesus. How strangely things sound in the language of
the Sanctuary! yet so it is. Can the Sacred Humanity be honored more
than by the Adorable Sacrifice of the Mass? And here is our chief
action upon Purgatory....
Devotion to our dearest Mother is equally comprehended in this devotion
to the Holy Souls, whether we look at her as the Mother of Jesus, and
so sharing the honors of His Sacred Humanity, or as Mother of mercy,
and so specially honored by works of mercy, or, lastly, as, in a
particular sense, the Queen of Purgatory, and so having all manner of
dear interests to be promoted in the welfare and deliverance of those
suffering souls.
Next to this we may rank devotion to the Holy Angels, and this also is
satisfied in devotion to the Holy Souls. For it keeps filling the
vacant thrones in the angelic choirs, those unsightly gaps which the
fall of Lucifer and one-third of the heavenly host occasioned. It
multiplies the companions of the blessed spirits. They may be supposed
also to look with an especial interest on that part of the Church which
lies in Purgatory, because it is already crowned with their own dear
gift and ornament of final perseverance, and yet it has not entered at
once into its inheritance as they did. Many of them also have a tender
personal interest in Purgatory. Thousands, perhaps millions of them,
are guardians to those souls, and their office is not over yet.
Thousands have clients there who were especially devoted to them in
life. Will St. Raphael, who was so faithful to Tobias, be less faithful
to his clients there? Whole choirs are interested about others, either
because they are finally to be aggregated to that choir, or because in
life-time they had a special devotion to it. Marie Denise, of the
Visitation, used to congratulate her angel every day on the grace he
had received to stand when so many around him were falling. It was the
only thing she could know for certain of his past life. Could he
neglect her, if by the will of God she went to Purgatory? Again, St.
Michael, as prince of Purgatory, and Our Lady's regent, in fulfilment
of the dear office attributed to him by the Church in the Mass for the
Dead, takes as homage to himself all charity to the Holy Souls; and if
it be true, that a zealous heart is always a proof of a grateful one,
that bold and magnificent spirit will recompense us one day in his own
princely style, and perhaps within the limits of that his special
jurisdiction.
Neither is devotion to the Saints without its interests in this
devotion for the dead. It fills them with the delights of charity as it
swells their numbers and beautifies their ranks and orders. Numberless
patron saints are personally interested in multitudes of souls. The
affectionate relation between their clients and themselves not only
subsists, but a deeper tenderness has entered into it, because of the
fearful suffering, and a livelier interest, because of the accomplished
victory. They see in the Holy Souls their own handiwork, the fruit of
their example, the answer to their prayers, the success of their
patronage, the beautiful and finished crown of their affectionate
intercession.
* * * * *
Another point of view from which we may look at this devotion for the
dead, is as a specially complete and beautiful exercise of the three
theological virtues of faith, hope, and charity, which are the
supernatural fountains of our whole spiritual life. It exercises faith,
because it leads men not only to dwell in the unseen world, but to work
for it with as much energy and conviction as if it was before their
very eyes. Unthoughtful or ill-read persons almost start sometimes at
the minuteness, familiarity, and assurance with which men talk of the
unseen world, as if it were the banks of the Rhine, or the olive-yards
of Provence, the Campagna of Rome, or the crescent shores of Naples,
some place which they have seen in their travels, and whose
geographical features are ever in their memory, as vividly as if before
their eyes. It all comes of faith, of prayer, of spiritual reading, of
knowledge of the lives of the Saints, and of the study of theology. It
would be strange and sad if it were not so. For, what to us, either in
interest or importance, is the world we see, to the world we do not
see? This devotion exercises our faith also in the effects of the
sacrifice and sacraments, which are things we do not see, but which we
daily talk of in reference to the dead as undoubted and accomplished
facts. It exercises our faith in the communion of Saints to a degree
which would make it seem impossible to a heretic that he ever could
believe so wild and extravagant a creed. It acts with regard to
indulgences as if they were the most inevitable material transactions
of this world. It knows of the unseen treasure out of which they come,
of the unseen keys which open the treasury, of the indefinite
jurisdiction which places them infallibly at its disposal, of God's
unrevealed acceptance of them, and of the invisible work they do, just
as it knows of trees and clouds, of streets and churches--that is, just
as certainly and undoubtingly; though it often can give others no proof
of these things, nor account for them to itself.... It exhibits the
same quiet faith in all those Catholic devotions which I mentioned
before as centering themselves in this devotion for the dead.
* * * * *
Neither is this devotion a less heroic exercise of the theological
virtue of hope, the virtue so sadly wanting in the spiritual life of
these times. For, look what a mighty edifice this devotion raises;
lofty, intricate, and of magnificent proportions, into which somehow or
other all creation is drawn, from the little headache we suffer up to
the Sacred Humanity of Jesus, and which has to do even with God
Himself. And upon what does all this rest, except on a simple, child-
like trust in God's fidelity, which is the supernatural motive of hope?
We hope for the souls we help, and unbounded are the benedictions which
we hope for in their regard. We hope to find mercy ourselves, because
of our mercy; and this hope quickens our merits without detracting from
the merit of our charity.... For the state of the dead is no dream, nor
our power to help them a dream, any more than the purity of God is a
dream, or the Precious Blood a dream.
* * * * *
As to the charity of this devotion, it dares to imitate even the
charity of God Himself. What is there in heaven or on earth which it
does not embrace, and with so much facility, with so much gracefulness,
as if there were scarcely an effort in it, or as if self was charmed
away, and might not mingle to distract it? It is an exercise of the
love of God, for it is loving those whom He loves, and loving them
because He loves them, and to augment His glory and multiply His
praise.... To ourselves also it is an exercise of charity, for it gains
us friends in heaven; it earns mercy for us when we ourselves shall be
in Purgatory, tranquil victims, yet, oh! in what distress! and it
augments our merits in the sight of God, and so, if only we persevere,
our eternal recompense hereafter. Now if this tenderness for the dead
is such an exercise of these three theological virtues, and if, again,
even heroic sanctity consists principally in their exercise, what store
ought we not to set upon this touching and beautiful devotion?
* * * * *
Look at that vast kingdom of Purgatory, with its empress-mother, Mary!
All those countless throngs of souls are the dear and faithful spouses
of Jesus. Yet in what a strange abandonment of supernatural suffering
has His love left them! He longs for their deliverance; He yearns for
them to be transferred from that land, perpetually overclouded with
pain, to the bright sunshine of their heavenly home. Yet He has tied
His own hands, or nearly so. He gives them no more grace; He allows
them no more time for penance; He prevents them from meriting; nay,
some have thought they could not pray. How, then, stands the case with
the souls in the suffering Church? Why, it is a thing to be meditated
on when we have said it--they depend almost more on earth than they do
on heaven, almost more on us than on Him; so He has willed it on whom
all depend, and without whom there is no dependence. It is clear, then,
that Jesus has His interests there. He wants His captives released.
Those whom He has redeemed He now bids us redeem, us whom, if there be
life at all in us, He has already Himself redeemed. Every satisfaction
offered up to God for these suffering souls, every oblation of the
Precious Blood to the Eternal Father, every Mass heard, every communion
received, every voluntary penance undergone; the scourge, the hair-
shirt, the prickly chain, every indulgence gained, every jubilee whose
conditions we have fulfilled, every _De Profundis_ whispered,
every little alms doled out to the poor who are poorer than ourselves,
and, if they be offered for the intention of these dear prisoners, the
interests of Jesus are hourly forwarded in Mary's Kingdom of
Purgatory.... There is no fear of overworking the glorious secretary of
that wide realm, the blessed Michael, Mary's subject. See how men work
at the pumps on ship-board when they are fighting for their lives with
an ugly leak. Oh! that we had the charity so to work, with the sweet
instrumentality of indulgence, for the Holy Souls in Purgatory! The
infinite satisfactions of Jesus are at our command, and Mary's sorrows,
and the Martyr's pangs, and the Confessor's weary perseverance in well-
doing! Jesus will not help Himself here, because He loves to see us
helping Him, and because He thinks our love will rejoice that He still
leaves us something we can do for Him. There have been Saints who have
devoted their whole lives to this one work, mining in Purgatory; and,
to those who reflect in faith, it does not seem, after all, so strange.
It is a foolish comparison, simply because it is so much below the
mark; but on all principles of reckoning, it is a much less work to
have won the battle of Waterloo, or to have invented the steam-engine,
than to have freed one soul from Purgatory.
WHY THE SOULS IS PURGATORY ARE CALLED "POOR" SOULS.
FATHER MULLER, C.S.S.R. [1]
[Footnote 1: Charity to the Holy Souls in Purgatory]
We have just seen that the Jews believed in the doctrine of Purgatory;
we have seen that their charity for the dead was so great that the Holy
Ghost could not help praising them for it. Yet for all that, we may
assert in truth that the people of God under the Old Law were not so
well instructed in this doctrine as we are, nor had they such powerful
means to relieve the souls--in Purgatory as we have. Our faith,
therefore, should be more lively, and our charity for the souls in
Purgatory more ardent and generous.
A short time ago a fervent young priest of this country had the
following conversation with a holy Bishop on his way to Rome. The
Bishop said to him: "You make mementoes now and then, for friends of
yours that are dead--do you not?" The young priest answered:
"Certainly, I do so very often." The Bishop rejoined: "So did I, when I
was a young priest. But one time I was grievously ill. I was given up
as about to die. I received Extreme Unction and the Viaticum. It was
then that my whole past life, with all its failings and all its sins,
came before me with startling vividness. I saw how much I had to atone
for; and I reflected on how few Masses would be said for me, and how
few prayers. Ever since my recovery I have most fervently offered the
Holy Sacrifice for the repose of the pious and patient souls in
Purgatory; and I am always glad when I can, as my own offering, make
the 'intention' of my Masses for the relief of their pains."
Indeed, dear reader, no one is more deserving of Christian charity and
sympathy than the poor souls in Purgatory. They are _really_ POOR
_souls_. No one is sooner forgotten than they are.
How soon their friends persuade themselves that they are in perfect
peace! How little they do for their relief when their bodies are
buried! There is a lavish expense for the funeral. A hundred dollars
are spent where the means of the family hardly justify the half of it.
Where there is more wealth, sometimes five hundred or a thousand, and
even more, dollars are expended on the poor dead body. But let me ask
you what is done for the _poor living soul_? Perhaps the poor soul
is suffering the most frightful tortures in Purgatory, whilst the
lifeless body is laid out in state, and borne pompously to the
graveyard. You must not misunderstand me: it is right and just to show
all due respect even to the body of your deceased friend, for that body
was once the dwelling-place of his soul. But tell me candidly, what joy
has the departed, and, perhaps, suffering soul, in the fine music of
the choir, even should the choir be composed of the best singers in the
country? What consolation does the poor suffering soul find in the
superb coffin, in the splendid funeral? What pleasure does the soul
derive from the costly marble monument, from all the honors that are so
freely lavished on the body? All this may satisfy, or at least seem to
satisfy, the living, but it is of no avail whatever to the dead.
Poor unhappy souls! how the diminution of true Catholic faith is
visited upon you while you suffer, and those that loved you in life
might help you, and do not, for want of knowledge or of faith!
Poor unhappy souls! your friends go to their business, to their eating
and drinking, with the foolish assurance that the case cannot be hard
on one they knew to be so good! Oh, how much and how long this _false
charity_ of your friends makes you suffer!
The venerable Sister, Catherine Paluzzi, offered up, for a long time,
and with the utmost fervor, prayers and pious works for the soul of her
deceased father. At last she thought she had good reason to believe
that her father was already enjoying the bliss of Paradise. But how
great was her consternation and grief when Our Lord, in company with
St. Catherine, her patroness, led her one day, in spirit, to Purgatory.
There she beheld her father in an abyss of torments, imploring her
assistance. At the sight of the pitiful state the soul of her father
was in, she melted into tears; she cast herself at the feet of her
Heavenly Spouse, and begged Him, through His precious Blood, to free
her father from his excruciating sufferings. She also begged St.
Catherine to intercede for him, and then turning to Our Lord, she said:
"Charge me, O Lord, with my father's indebtedness to Thy justice. In
expiation of it, I am ready to take upon myself all the afflictions
Thou art pleased to bestow upon me." Our Lord graciously accepted this
act of heroic charity, and released at once her father's soul from
Purgatory. But how heavy were the crosses which she, from that time,
had to suffer, may be more easily imagined than described. This pious
sister seemed to have good reason to believe that her father's soul was
in Paradise. Yet she was mistaken. Alas! how many are there who
resemble her! How many are there whose hope as to the condition of
their deceased friends is far more vain and false than that of this
religious, because they pray much less for the souls of their departed
friends than she did for her father.
* * * * *
It is related in the life of St. Mary Magdalen of Pazzi, that one day
she saw the soul of one of her deceased sisters kneeling in adoration
before the Blessed Sacrament, in the church, wrapped up in a mantle of
fire, and suffering great pains, in expiation of her neglecting to go
to Holy Communion on one day, when she had her confessor's permission
to communicate.
The Venerable Bede relates that it was revealed to Drithelm, a great
servant of God, that the souls of those who spend their whole lives in
the state of mortal sin, and are converted only on their death-bed, are
doomed to suffer the pains of Purgatory to the day of the last
judgment.
In the life and revelations of St. Gertrude we read that those who have
committed many grievous sins, and who die without having done due
penance, are not assisted by the ordinary suffrages of the Church until
they are partly purified by Divine Justice in Purgatory.
After St. Vincent Ferrer had learned the death of his sister Frances,
he at once began to offer up many fervent prayers and works of penance
for the repose of her soul. He also said thirty Masses for her, at the
last of which it was revealed to him that, had it not been for his
prayers and good works, the soul of his sister would have suffered in
Purgatory to the end of the world.
From these examples you may draw your own conclusion as to the state of
your deceased friends and relatives. Rest assured that the judgments of
God are very different from the judgments of men.
* * * * *
In heaven, love for God is the happiness of the elect; but in Purgatory
it is the source of the most excruciating pains. It is principally for
this reason that the souls in Purgatory are called "poor souls," they
being, as they are, in the most dreadful state of poverty--that of the
privation of the beatific vision of God.
After Anthony Corso, a Capuchin Brother, a man of great piety and
perfection, had departed this life, he appeared to one of his brethren
in religion, asking him to recommend him to the charitable prayers of
the community, in order that he might receive relief in his pains. "For
I do not know," said he, "how I can bear any longer the pain of being
deprived of the sight of my God. I shall be the most unhappy of
creatures as long as I must live in this state. Would to God that all
men might understand what it is to be without God, in order that they
might firmly resolve to suffer anything during their life on earth
rather than expose themselves to the danger of being damned, and
deprived forever of the sight of God." [1]
[Footnote 1: 1 Aunal. Pp. Capuc., A.D. 1548.]
* * * * *
The souls in Purgatory are _poor_ souls, because they suffer the
greatest pain of the senses, which is that of _fire_. Who can be
in a poorer or more pitiful condition than those who are buried in
fire? Now, this is the condition of these poor souls. They are buried
under waves of fire. It is from the smallest spark of this purgatorial
fire that they suffer more intense pains than all the fires of this
world put together could produce....
Could these poor souls leave the fire of Purgatory for the most
frightful earthly fire they would, as it were, take it for a pleasure-
garden; they would find a fifty years' stay in the hottest earthly fire
more endurable than an hour's stay in the fire of Purgatory. Our
terrestrial fire was not created by God to torment men, but rather to
benefit them; but the fire of Purgatory was created by God for no other
purpose than to be an instrument of His justice; and for this reason it
is possessed of a burning quality so intense and penetrating that it is
impossible for us to conceive even the faintest idea of it.
* * * * *
In the year 1150 it happened that, on the Vigil of St. Cecilia, a very
old monk, one hundred years of age, at Marchiennes, in Flanders, fell
asleep while sacred lessons were being read, and saw, in a dream, a
monk all clad in armor, shining like red-hot iron in a furnace. The old
man asked him who he was. He was told that he was one of the monks of
the convent; that he was in Purgatory, and had yet to endure this fiery
armor for ten years more, for having injured the reputation of another.
* * * * *
Another reason why these holy prisoners and debtors to the divine
justice are really _poor_ is because they are not able, in the
least, to assist themselves. A sick man afflicted in all his limbs, and
a beggar in the most painful and most destitute of conditions, has a
tongue left to ask for relief. At least they can implore Heaven; it is
never deaf to their prayer. But the souls in Purgatory are so poor that
they cannot even do this. Those cases in which some of them were
permitted to appear to their friends and ask assistance are but
exceptions. To whom is it they should have recourse? Is it, perhaps, to
the mercy of God? Alas! they send forth their sighs in plaintive
voices.... But the Lord does not regard their tears, nor heed their
moans and cries, but answers them that His justice must be satisfied to
the last farthing.
* * * * *
Oh, what cruelty! A sick man weeps on his bed and his friend consoles
him; a baby cries in his cradle and his mother at once caresses him; a
beggar knocks at the door for an alms and receives it; a malefactor
laments in his prison, and comfort is given him; even a dog that whines
at the door is taken in; but these poor, helpless souls cry day and
night from the depths of the fire in Purgatory: "Have pity on me, have
pity on me, at least you, my friends, because the hand of the Lord hath
smitten me;" and there is none to listen! Oh, what great cruelty, my
brethren!
But it seems to me that I hear these poor souls exclaim: "Priest of the
Lord, speak no longer of our sufferings and pitiable condition. Let
your description of it be ever so touching, it will not afford us the
least relief. When a man has fallen into the fire, instead of
considering his pains, you try at once to draw him out or quench the
fire with water. This is true charity. Now, tell Christians to do the
same for us. Tell them to give us their feet, by going to hear Mass for
us; to give us their eyes, by seeking an occasion to perform a good
work for us; to give us their hands, by giving an alms for us, or by
often making an offering for the 'intention' of Masses in our behalf;
to give us their lips, by praying for us; to give us their tongue, by
requesting others to be charitable to us; to give us their memory, by
remembering us constantly in their devotions; to give us their body, by
offering up for us to the Almighty all its labors, fatigues, and
penance."...
We read in the Acts of the Apostles, that the faithful prayed
unceasingly for St. Peter when he was imprisoned, and that an Angel
came and broke his chains and released him. "We, too, should be good
angels to the poor souls in Purgatory, and free them from their painful
captivity by every means in our power."
* * * * *
In the time of St. Bernard, a monk of Clairvaux appeared after his
death to his brethren in religion, to thank them for having delivered
him from Purgatory. On being asked what had most contributed to free
him from his torments, he led the inquirer to the church, where a
priest was saying Mass. "Look!" said he; "this is the means by which my
deliverance has been effected; this is the power of God's mercy; this
is the saving Sacrifice which taketh away the sins of the world."
Indeed, so great is the efficacy of this Sacrifice in obtaining relief
for the souls in Purgatory, that the application of all the good works
which have been performed from the beginning of the world, would not
afford so much assistance to one of these souls as is imparted by a
single Mass. To illustrate: The blessed Henry Suso made an agreement
with one of his brethren in religion that, as soon as either of them
died, the survivor should say two Masses every week for one year, for
the repose of his soul. It came to pass that the religious with whom
Henry had made this contract, died first. Henry prayed every day for
his deliverance from Purgatory, but forgot to say the Masses which he
had promised; whereupon the deceased religious appeared to him with a
sad countenance, and sharply rebuked him for his unfaithfulness to his
engagement. Henry excused himself by saying that he had often prayed
for him with great fervor, and had even offered up for him many
penitential works. "Oh, brother!" exclaimed the soul, "blood, blood is
necessary to give me some relief and refreshment in my excruciating
torments. Your penitential works, severe as they are, cannot deliver
me. Nothing can do this but the blood of Jesus Christ, which is offered
up in the Sacrifice of the Mass. Masses, Masses--these are what I
need!"
* * * * *
Another means to relieve the souls in Purgatory is to gain indulgences
for them. A very pious nun had just died in the convent in which St.
Mary Magdalen of Pazzi lived. Whilst her corpse was exposed in the
church, the Saint looked lovingly upon it, and prayed fervently that
the soul of her sister might soon enter into eternal rest. Whilst she
was thus wrapt in prayer her sister appeared to her, surrounded by
great splendor and radiance, in the act of ascending into heaven. The
Saint, on seeing this, could not refrain from calling out to her:
"Farewell, dear sister! When you meet your Heavenly Spouse, remember us
who are still sighing for Him in this vale of tears!" At these words
our Lord Himself appeared, and revealed to her that this sister had
entered heaven so soon on account of the indulgences gained for her.
[1]
[Footnote 1: Vita S. Magd. de Pazzi, L. I., chap, xxxix.]
Very many plenary indulgences can be gained for the souls in Purgatory,
if you make the Stations of the Cross. The merit of this exercise, if
applied to these souls, obtains great relief for them. We read in the
life of Catherine Emmerich, a very pious Augustinian nun, that the
souls in Purgatory often came to her during the night, and requested
her to rise and make the Stations for their relief. It is also related
in the life of the venerable Mary of Antigua, that a deceased sister of
her convent appeared to her and said: "Why do you not make the Stations
of the Way of the Cross for me?" Whilst the servant of the Lord felt
surprised and astonished at these words, Jesus Christ Himself spoke to
her, thus: "The exercise of the Stations is of the greatest advantage
to the souls in Purgatory; so much so that this soul has been permitted
by Me, to ask of you its performance in behalf of them all. Your
frequent performance of this exercise to procure relief for these souls
has induced them to hold intercourse with you, and you shall have them
for so many intercessors and protectors before My justice. Tell your
sisters to rejoice at these treasures, and the splendid capital which
they have in them, that they may grow rich upon it."
* * * * *
After St. Ludgarde had offered up many fervent prayers for the repose
of the soul of her deceased friend Simeon, Abbot of the monastery of
Toniac, Our Lord appeared to her, saying: "Be consoled, My daughter; on
account of thy prayers, I will soon release this soul from Purgatory."
"O Jesus, Lord and Master of my heart!" she rejoined, "I cannot feel
consoled so long as I know that the soul of my friend is suffering so
much in the Purgatorial fire. Oh! I cannot help shedding most bitter
tears until Thou hast released this soul from its sufferings." Touched
and overcome by this fervent prayer, Our Lord released the soul of
Simeon, who appeared to Ludgarde all radiant with heavenly glory, and
thanked her for the many fervent prayers which she had offered up for
his delivery. He also told the Saint that, had it not been for her
fervent prayers, he should have been obliged to stay in Purgatory for
eleven years....
Peter, the venerable Abbot of Cluny, relates an event somewhat similar.
There was a monk at Cluny, named Bernard Savinellus. One night as he
was returning to the dormitory, he met Stephen, commonly called
Blancus, Abbot of St. Giles, who had departed this life a few days
before. At first, not knowing him, he was passing on, till he spoke,
and asked him whither he was hastening. Bernard, astonished and angry
that a monk should speak, contrary to the rules, in the nocturnal
hours, and in a place where it was not permitted, made signs to him to
hold his peace; but as the dead abbot replied, and urged him to speak,
the other, raising his head, asked in amazement who he might be. He was
answered, "I am Stephen, the Abbot of St. Giles, who have formerly
committed many faults in the Abbey, for which I now suffer pains; and I
beseech you to implore the lord Abbot, and other brethren, to pray for
me, that by the ineffable mercy of God, I may be delivered." Bernard
replied that he would do so, but added that he thought no one would
believe his report; to which the dead man answered, "In order, then,
that no one may doubt, you may assure them that within eight days you
will die;" he then disappeared. The monk, returning to the church,
spent the remainder of the night in prayer and meditation. When it was
day, he related his vision to St. Hugo, who was then abbot. As is
natural, some believed his account, and others thought it was some
delusion. The next day the monk fell sick, and continued growing worse,
constantly affirming the truth of what he had related, till his death,
which occurred within the time specified.
* * * * *
Besides prayer and other acts of devotion we can offer up for the poor
souls, we may especially reckon _alms-deeds_; for since this is a
work of mercy, it is more especially apt to obtain mercy for the poor
souls. But not the rich alone can give alms, but the poor also, since
it does not so much depend on the greatness of the gift. Of the poor
widow who gave but one penny, Our Lord said; that she had given more
than all the rich who had offered gold and silver, because these
offered only of their abundance, whilst the poor widow gave what she
saved from her daily sustenance....
The venerable servant of God, Father Clement Hoffbauer, of the
Congregation of the Most Holy Redeemer, who died in Vienna in the year
1820, and whose cause of beatification has already been introduced,
once assisted a man of distinction in death. A short time afterwards
the same man appeared to his wife in a dream, in a very pitiable
condition, his clothes in rags and quite haggard, and shivering with
cold. He begged her to have pity on him, because he could scarcely
endure the extreme hunger and cold which he suffered. His wife went
without delay to Father Hoffbauer, related her dream, and asked his
advice on this point. The confessor, enlightened by God, immediately
understood what this dream meant, and what kind of assistance was
especially needed and asked for by this poor soul. He accordingly
advised her to clothe a poor beggar. The woman followed the advice, and
soon after her husband again appeared to her, dressed in a white
garment, and his countenance beaming with joy, thanking her for the
help which she had given to him.
* * * * *
We can assist the poor souls not only by prayers, devotions, exterior
works of penance, alms-deeds, and other works of charity, but we can
also aid them by _interior mortifications_. Everything which
appears to us difficult, and which costs us a sacrifice, the pains of
sickness, and all the sufferings and troubles of this life, may be
offered up for these poor souls...
The only son of a rich widow of Bologna had been murdered by a
stranger. The culprit fell into her hands, but the pious widow was far
from taking revenge by delivering him up to the hands of justice. She
thought of the infinite love of our Saviour when He died for us upon
the cross, and how He prayed for His executioners when dying. She,
therefore, thought that she could in no way honor the memory of her
dear son better, and that she could do nothing more efficient for the
repose of his soul, than by granting pardon to the culprit, by
protecting him, and by even adopting him as her son and heir to all her
riches. This heroic self-denial, and the sacrifice which she thereby
offered to Our Lord in memory of His bitter Passion, was so pleasing to
God, that, in reward thereof, He remitted to her son all the pains of
Purgatory. The happy son then appeared to his mother in a glorified
state, at the very moment when he was entering heaven. He thanked her
for having thus delivered him from the sufferings of Purgatory much
sooner than any other good work could have effected it.
* * * * *
Those who give themselves up to immoderate grief at the loss of beloved
friends, should bear this in mind also: instead of injuring their
health by a grief which is of no avail to the dead, they should
endeavor to deliver their souls from Purgatory by Masses, prayers, and
good works; nay, the very thought that they thus render to the souls of
their beloved friends the greatest possible act of charity, will
console them and mitigate their sorrow. For this reason St. Paul
exhorts the Thessalonians not to be afflicted on account of the
departed, after the manner of heathens who have no hope.
* * * * *
Thomas Cantipratensis relates of a certain mother, that she wept day
and night over the death of her darling son, so much so that she forgot
to assist his soul in Purgatory. To convince her of her folly, God one
day permitted her to be rapt in spirit, and see a long procession of
youths hastening towards a city of indescribable beauty. Having looked
for her son in vain for some time, she at last discovered him walking
slowly along at the end of the procession. At once her son turned
towards her, and said: "Ah, mother, cease your useless tears! and if
you truly love me, offer up for my soul Masses, prayers, alms-deeds,
and such like good works." Then he disappeared, and his mother, instead
of any longer wasting her strength by foolish grief, began henceforth
to give her son proofs of a true Christian and motherly love, by
complying with his request. (L. II. Appar., 5, 17.)
Among the appointments to the Italian Episcopate made by our Holy
Father Pope Pius IX. was that of an humble and holy monk, hidden away
in a poor monastery of Tuscany. When he received his Bulls he was
thrown into the greatest affliction. He had gone into religion to be
done with the world outside; and here he was to be thrown again into
its whirlpool. He made a novena to Our Blessed Lady, invoking her help
to rid him of the burden and the danger. Meantime, he wrote a letter to
the See of Rome setting forth reasons why he ought not to be asked to
accept, and also sending back the Bulls, with a positive _noluit_,
but Rome would not excuse him. Then he went in person to see the Pope,
and to implore leave to decline, which he did, even with tears. Among
other reasons, the good monk said that of late he had a most miserable
memory. "That is unfortunate," said the Holy Father, "for after your
death, if you continue so, no one will ever refer to you as Monsignor
-----, _of happy memory_! but that will be no great loss to you."
Then, seeing the intense grief of the nominated Bishop, the Holy Father
changed his tone and said: "At one time of my life I, also, was
threatened with the loss of my memory. But I found a remedy, used it,
and it has not failed me. _For the special intention of preserving
this faculty of memory I have said every day a 'De Profundis' for the
souls in Purgatory_. I give you this receipt for your use; and now,
do not resist the will of him who gives you and the people of your
diocese his blessing."
It is a new revelation that our Holy Father Pius IX. was ever
threatened with loss of memory. Of all his faculties of mind there was
not one that excited such general astonishment as his wonderful memory.
* * * * *
The following incident took place at Dole, in France: One day, in the
year 1629, long after her death, Leonarda Colin, niece to Hugueta Roy,
appeared to her, and spoke as follows: "I am saved by the mercy of God.
It is now seventeen years since I was struck down by a sudden death. My
poor soul was in mortal sin, but, thanks to Mary, whose devoted servant
I had ever striven to be, I obtained grace, in the last extremity, to
make an act of perfect contrition, and thus I was rescued from hell-
fire, but by no means from Purgatory. My sufferings in those purifying
flames are beyond description. At last Almighty God has permitted my
guardian angel to conduct me to you in order that you may make three
pilgrimages to three Churches of our Blessed Lady in Burgundy. Upon the
fulfillment of said condition, my deliverance from Purgatory is
promised." Hugueta did as she was requested; whereupon the same soul
appeared in a glorified state, thanking her benefactress, and promising
to pray for her, and admonishing her always to remember the four last
things.
The Greek Emperor Theophilus was, after his death, condemned to the
pains of Purgatory, because he had been unable to perform the penances
which, towards the end of his life, he had wished to perform. His wife,
the pious Empress Theodora, was not satisfied with pouring forth
fervent prayers and sighs for the repose of his soul, but she also had
prayers and Masses said in all the convents of the city of
Constantinople. Besides this, she besought the Patriarch St. Methodius,
that for this end he would order prayers to be said by both the clergy
and the people of the city. Divine mercy could not resist so many
fervent prayers. On a certain day, when public prayers were again
offered up in the church of St. Sophia, an Angel appeared to St.
Methodius, and said to him: "Thy prayers, O Bishop, have been heard,
and Theophilus has obtained pardon." Theodora, the Empress, had, at the
same time, a vision, in which our Lord Himself announced to her that her
husband had been delivered from Purgatory. "For your sake," He said,
"and on account of the prayers of the priests, I pardon your husband."
* * * * *
In the life of Blessed Margaret Mary Alacoque it is related that the
soul of one of her departed sisters appeared to her, and said: "There
you are, lying comfortably in your bed; but think of the bed on which I
am lying, and suffering the most excruciating pains." "I saw this bed,"
says the Saint, "and I still tremble in all my limbs at the mere
thought of it. The upper and lower part of it was full of red-hot sharp
iron points, penetrating into the flesh. She told me that she had to
endure this pain for her carelessness in the observance of her rules.
'My heart is lacerated,' she added, 'and this is the hardest of my
pains. I suffer it for those fault-finding and murmuring thoughts which
I entertained in my heart against my superiors. My tongue is eaten up
by moths, and tormented, on account of uncharitable words, and for
having unnecessarily spoken in the time of silence. Would to God that
all souls consecrated to the service of the Lord could see me in these
frightful pains! Would to God I could show them what punishments are
inflicted upon those who live negligently in their vocation! They would
indeed change their manner of living, observing most punctually the
smallest point of their rules, and guarding against those faults for
which I am now so much tormented.'"
APPEAL TO ALL CLASSES FOR THE SOULS IN PURGATORY.
BY A PAULIST FATHER.
"My daughter is just now dead; but come, lay thy hand upon her, and she
shall live."--St. Matt. ix. 18.
Such was the entreaty made by the ruler to our Lord in the Gospel, and
such are the words that the Lord says to us during the month of
November, in behalf of the poor souls in Purgatory. These souls have
been saved by the Precious Blood, they have been judged by Jesus Christ
with a favorable judgment, they are His spouses, His sons and
daughters--His children. He cries to us: "My children are even now
dead; but come, lay your hands upon them, and they shall live." What
hand is that which our Lord wants us to lay upon His dead children?
Brethren, it is the hand of prayer. Now, it seems to me that there are
three classes of persons who ought to be in an especial manner the
friends of God's dead children; three classes who ought always to be
extending a helping hand to the souls in Purgatory. First, the poor,
because the holy souls are poor like yourselves. They have no work--
that is to say, the day for them is past in which they could work and
gain indulgences and merit, the money with which the debt of temporal
punishment is paid; for them the "night has come when no man can work."
They are willing to work, they are willing to pay for themselves, but
they cannot; they are out of work, they are poor, they cannot help
themselves. They are suffering, as the poor suffer in this world from
the heats of summer and the frosts of winter. They have no food; they
are hungry and thirsty; they are longing for the sweets of heaven. They
are in exile; they have no home; they know there is abundance of food
and raiment around them which they cannot themselves buy. It seems to
them that the winter will never pass, that the spring will never come;
in a word they _are poor_. They are poor as many of you are poor.
They are in worse need than the most destitute among you. Oh! then, ye
that are poor, help the holy souls by your prayers. Secondly, the rich
ought to be the special friends of those who are in Purgatory, and
among the rich we wish to include those who are what people call
"comfortably off." God has given you charge of the poor; you can help
them by your alms in this world, so you can in the next. You can have
Masses said for them; you can say lots of prayers for them, because you
have plenty of time on your hands. Again remember, many of those who
were your equals in this world, who, like yourselves, had a good supply
of this world's goods, have gone to Purgatory because those riches were
a snare to them. Riches, my dear friends, have sent many a soul to the
place of purification. Oh! then, those of you who are well off, have
pity upon the poor souls in Purgatory. Offer up a good share of your
wealth to have Masses said for them. Do some act of charity, and offer
the merit of it for some soul who was ensnared by riches, and who is
now paying the penalty in suffering; and spend some considerable
portion of your spare time in praying for the souls of the faithful
departed.
And lastly, sinners and those who have been converted from a very
sinful life ought to be the friends of God's dead children. Why?
Because, although the souls in Purgatory cannot pray for themselves,
they can pray for others, and these prayers are most acceptable to God.
Because, too, they are full of gratitude, and they will not forget
those who helped them when they shall come before the throne of God.
Because sinners, having saddened the Sacred Heart of Jesus by their
sins, cannot make a better reparation to it than to hasten the time
when He shall embrace these souls whom He loves so dearly, and has
wished for so long. Because sinners have almost always been the means
of the sins of others. They have, by their bad example, sent others to
Purgatory. Ah! then, if they have helped them in, they should help them
out.
You, then, that are poor, you that are rich, you that have been great
sinners, listen to the voice of Jesus; listen to the plaint of Mary
during this month of November; "My children are now dead; come lay thy
prayers up for them, and they shall live." Hear Mass for the poor
souls; say your beads for them; supplicate Jesus and Mary and Joseph in
their behalf. Fly to St. Catherine of Genoa and beg her to help them,
and many and many a time during the month say with great fervor: "May
the souls of the faithful departed through the mercy of God rest in
peace."--_Five-Minute Sermons for Low Masses_.
THE SOULS IN PURGATORY. [1]
[Footnote 1: From the "Original, Short and Practical Sermons for every
Feast of the Ecclesiastical Year."]
REV. F. H. WENINGER, S.J., D.D.
On the Feast of All Souls, and whenever we are reminded of Purgatory,
we cannot help thinking of the dreadful pains which the souls in
Purgatory have to suffer, in order to be purified from every stain of
sin; of the excruciating torments they have to undergo for their faults
and imperfections, and how thoroughly they have to atone for the least
offences committed against the infinite holiness and justice of God. It
is but just, therefore, that we should condole with them, and do all
that we can to deliver them from the flames of Purgatory, or, at least,
to soothe their pains.... The fire of Purgatory, as the doctors of the
Church declare, is as intense as that of the abode of hell; with this
difference, that it has an end. Yea! it may be that to-day a soul in
Purgatory is undergoing more agony, more excruciating suffering than a
damned soul, which is tormented in hell for a few mortal sins; while
the poor soul in Purgatory must satisfy for millions of venial sins.
All the pains which afflict the sick upon earth, added to all that the
martyrs have ever suffered, cannot be compared with those in Purgatory,
so great is the punishment of those poor souls.
We read, how once a sick person who was very impatient in his
sufferings, exclaimed; "O God, take me from this world!" Thereupon the
Angel Guardian appeared to him, and told him to remember that, by
patiently bearing his afflictions upon his sick-bed, he could satisfy
for his sins, and shorten his Purgatory. But the sick man replied that
he chose rather to satisfy for his sins in Purgatory. The poor sufferer
died; and behold, his Guardian Angel appeared to him again, and asked
him if he did not repent of the choice he had made of satisfying for
his sins in Purgatory, by tortures, rather than upon earth by
afflictions. Thereupon the poor soul asked the angel: "How many years
am I now here in these terrible flames?" The Angel replied: "How many
years? Thy body upon earth is not yet buried; nay, it is not yet cold
and still thou believest already thou art here for many years!" Oh, how
that soul lamented upon hearing this. Great indeed was its grief for
not having chosen patiently to undergo upon earth the sufferings of
sickness, and thereby shorten its Purgatory.
* * * * *
Upon earth, persons who anxiously seek another abode or another state
of life, often know not whether, perhaps, they may not fall into a more
wretched condition. How many have forsaken the shores of Europe, with
the bright hope of a better future awaiting them in America? All has
been disappointment! They have repented a thousand times of having
deserted their native country. Now does this disappointment await the
souls in Purgatory upon their deliverance? Ah! by no means. They
_know_ too well that when they are released heaven will be their
home. Once there, no more pains, no more fire for them; but the
enjoyment of an _everlasting bliss_, which no eye hath seen nor
ear heard; nor hath it entered into the heart of man to conceive. Such
will be their future happy state. Oh! how great is their desire to be
there already. Another circumstance which especially intensifies hope
in the breast of man, is _intercourse_--union with those who are
near and dear to him.
How many, indeed, have bid a last farewell to Europe, where they would
have prospered; but oh, there are awaiting them in another land their
beloved ones--those who are so dear, and in whose midst they long to
be! Oh, what a great source of desire is not this, for the poor souls
in Purgatory to go to heaven! In heaven they shall find again those
whom they have loved and cherished upon earth, but who have already
preceded them on their way to the heavenly mansion.... There is still
another feature, another circumstance which presents itself in the
condition of the poor souls in Purgatory: I mean the irresistible force
or tendency with which they are drawn towards _God_; their intense
longing after Him, their last aim and end.... Oh, with what intense
anxiety and longing is not a poor soul in Purgatory consumed, to behold
the splendor of its Lord and Creator! But, also! with what marks of
_gratitude_ does not every soul whom we have assisted to enter
heaven pray for us upon its entrance!
Therefore, let us hasten to the relief of the poor suffering souls in
Purgatory. Let us help them to the best of our power, so that they may
supplicate for us before the throne of the Most High; that they may
remember us when we, too, shall one day be afflicted in that prison
house of suffering, and may procure for us a speedy release and an
early enjoyment of a blissful eternity.
* * * * *
When it will be your turn one day to dwell in those flames, and be
separated from God, how happy will you not be, if others alleviate and
shorten your pains! Do you desire this assistance for your own soul?
Then begin in this life, while you have time, to render aid to the poor
souls in Purgatory.... He who does not assist others, unto him
shall no mercy be shown; for this is what even-handed justice requires.
Hence, let us not be deaf to the pitiful cries of the departed ones....
What afflicts those poor, helpless souls still more, is the
circumstance that, despite their patience in _suffering_, they can
earn nothing for heaven. With us, however, such is not the case. We, by
our patience under affliction, may merit much, very much indeed, for
Paradise.... I well remember a certain sick person who was sorely
pressed with great sufferings. Wishing to console him in his distress,
I said: "Friend, such severe pains will not last long. You will either
recover from your illness and become well and strong again, or God will
soon call you to himself." Thereupon the sick man, turning his eyes
upon a crucifix which had been placed for him at the foot of his bed,
replied: "Father, I desire no alleviation in my suffering, no relief in
my pains. I cheerfully endure all as long as it is God's good pleasure,
but I hope that I now undergo my Purgatory." Then, stretching forth his
hands towards his crucifix he thus addressed it, filled with the most
lively hope in God's mercy: "Is it not so, dear Jesus? Thou wilt only
take me from my bed of pain to receive me straightway into heaven!"
* * * * *
We find in the lives of all the saints a most ardent zeal in the cause
of these poor afflicted ones. For their relief they offered to God not
only prayers, but also Masses, penances, the most severe sicknesses,
and the most painful trials, and all this as a recognition and a
practical display of the belief which they cherished--that they who
have slept in Christ are finally to repose with him in glory....
Because all that we perform for the help and delivery of the poor souls
in Purgatory, are works of Christian faith and piety. Such are prayer,
the august sacrifice of the Mass, the reception of the holy sacraments,
alms-deeds, and acts of penance and self-denial....
Remember, dear Christians, that we, too, shall be poor, helpless, and
suffering souls in Purgatory, and what shall we carry with us of all
our earthly goods and treasures? Not a single farthing.
* * * * *
We read, in the life of St. Gertrude, that God once allowed her to
behold Purgatory. And, lo! she saw a soul that was about issuing from
Purgatory, and Christ, who, followed by a band of holy virgins, was
approaching, and stretching forth his hands towards it. Thereupon the
soul, which was almost out of Purgatory, drew back, and of its own
accord sank again into the fire. "What dost thou?" said St. Gertrude to
the soul. "Dost thou not see that Christ wishes to release thee from
thy terrible abode?" To this the soul replied: "O Gertrude, thou
beholdest me not as I am. I am not yet immaculate. There is yet another
stain upon me. I will not hasten thus to the arms of Jesus."
A POPULAR VIEW OF PURGATORY.
REV. J. J. MORIARTY, LL.D.
Purgatory is a state of suffering for such souls as have left this life
in the friendship of God, but who are not sufficiently purified to
enter the kingdom of heaven--having to undergo some temporal punishment
for their lighter sins and imperfections, or for their grievous sins,
the eternal guilt of which has been remitted. In other words, we
believe that the souls of all who departed this life--not wicked enough
to be condemned to hell, nor yet pure enough to enjoy the Beatific
Vision of God--are sent to a place of purgation, where, in the crucible
of suffering, the lighter stains of their souls are thoroughly removed,
and they themselves are gradually prepared to enter the Holy of Holies
--where nothing defiled is permitted to approach.
* * * * *
----There are many venial faults which the majority of persons commit,
and for which they have little or no sorrow--sins which do not deprive
the soul of God's friendship, and yet are displeasing to His infinite
holiness. For all these we must suffer either in this life or the next.
Divine justice weighs everything in a strict balance, and there is no
sin that we commit but for which we shall have to make due reparation.
Faults which we deem of little or no account the Almighty will not pass
unnoticed or unpunished. Our Blessed Saviour warns us that even for
"every idle word that man shall say he shall render an account in the
day of judgment."
We know full well that no man will be sent to hell merely for an "idle
word," or for any venial fault he may commit; consequently there must
be a place where such sins are punished. If they be not satisfied for
here upon earth by suffering, affliction, or voluntary penance, there
must be a place in the other life where proper satisfaction is to be
made. That place cannot be either heaven or hell. It cannot be heaven,
for no sufferings, no pain, no torment is to be found there, where "God
shall wipe away all tears from their eyes, where death shall be no
more, nor mourning nor weeping." It cannot be hell, where only the
souls of those who have died enemies of God are condemned to eternal
misery, for "out of hell there is no redemption."
There must be, then, a Middle Place where lighter faults are cleansed
from the soul, and proper satisfaction is rendered for the temporal
punishment that still remains due. The punishment of every one will
vary according to his desert.
* * * * *
Our Divine Lord warns us to make necessary reparation whilst we have
the time and opportunity.
"Make an agreement with thy adversary quickly 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
pay the last farthing." (St. Matthew, v., 25, 26.)
This expresses the doctrine of Purgatory most admirably. The Scriptures
always describe our life as a pilgrimage. We are only on our way. We
have to meet the claims of Divine justice here before being called to
the tribunal of the everlasting Judge; otherwise, even should we die in
His friendship and yet have left these claims not entirely satisfied,
we shall be cast into the prison of Purgatory; and "Amen, I say unto
thee that thou shalt not go out from thence until thou pay the last
farthing."
* * * * *
Our Saviour declares (St. Matthew, xii. 32,) that "whoever shall speak
a word against the Son of Man, it shall be forgiven him; but he that
shall speak against the Holy Ghost, it shall not be forgiven him,
either in this life or in the world to come;" which shows, as St.
Augustine says in the twenty-first book of his work, "The City of God,"
that there are some sins (venial of course) which shall be forgiven in
the next world, and that, consequently, there is a middle state, or
place of purgation in the other life, since no one can enter heaven
having any stain of sin, and surely no one can obtain forgiveness in
hell.
The testimony of St. Paul is very clear on this point of doctrine: "For
no man can lay another foundation but that which is laid; which is
Jesus Christ. Now if any man build on that foundation, gold, silver,
precious stones, wood, hay, stubble: every man's work shall be made
manifest; for the day of the Lord shall declare it, because it shall be
revealed by fire; and the fire shall try every man's work, of what sort
it is. If any man's work abide, which he had 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_."
* * * * *
In the First Epistle of St. Peter (Chap. iii. 18, 19), we learn that
Christ "being put to death, indeed, in the flesh, but brought to life
by the spirit, in which also He came and preached to those spirits who
were in prison."
Our Blessed Saviour, immediately after death, descended into that part
of hell called Limbo, and, as St. Peter informs us, "preached to the
spirits who were in prison." This most certainly shows the existence of
a middle state. The spirits to whom our Lord preached were certainly
not in the hell of the damned, where His preaching could not possibly
bear any fruit; they were not already in heaven, where no preaching is
necessary, since there they see God face to face. Therefore they must
have been in some middle state--call it by whatever name you please--
where they were anxiously awaiting their deliverance at the hands of
their Lord and Redeemer.
Belief in Purgatory is more ancient than Christianity itself. It was
the belief among the Jews of old, and of this we have clear proof in
the Second Book of Machabees, xii., 43. After a great victory gained by
that valiant chieftain, Judas Machabeus, about two hundred years before
the coming of Christ, "Judas making a gathering, he sent twelve
thousand drachmas of silver to Jerusalem for sacrifice to be offered
for the sins of the dead, thinking well and justly concerning the
resurrection.... It is, therefore, a holy and wholesome thought to pray
for the dead, that they may be loosed from their sins."
It is customary, even in our days, in Jewish synagogues, to erect
tablets reminding those present of the lately deceased, in order that
they may remember them in their prayers. Surely, if there did not exist
a place of purgation, no prayers nor sacrifices would be of any avail
to the departed. We find the custom of praying, of offering the Holy
Sacrifice of the Mass for their spiritual benefit, more especially on
their anniversaries, an universal practice among the primitive
Christians of the Eastern and Western Churches, of the Greek, Latin,
and Oriental Rites.
Even if we did not find strong warrant, as we do, in the Scriptures,
the authority of Apostolic Tradition would be amply sufficient for us;
for, remember, we Catholics hold the traditions, handed down from the
Apostles, to be of as much weight as their own writings.
... Hence it is that we have recourse to sacred tradition as well as to
Scripture for the proof of our teaching. With reference, then, to the
doctrine of "Purgatory," we are guided by the belief that prevailed
among the primitive Christians.
That the custom of praying for the dead was sanctioned by the Apostles
themselves, we have the declaration of St. John Chrysostom: "It was not
in vain instituted by the Apostles that in the celebration of the
tremendous mysteries a remembrance should be made of the departed. They
knew that much profit and advantage would be thereby derived."
Tertullian--the most ancient of the Latin Fathers, who flourished in
the age immediately following that of the Apostles--speaks of the duty
of a widow with regard to her deceased husband: "Wherefore also does
she pray for his soul, and begs for him, in the interim, refreshment,
and in the first resurrection, companionship, and makes offerings for
him on the anniversary day of his falling asleep in the Lord. For
unless she has done these things, she has truly repudiated him so far
as is in her power." All this supposes a Purgatory.
"The measure of the pain," says St. Gregory Nyssa, "is the quantity of
evil to be found in each one.... Being either purified during the
present life by means of prayer and the pursuit of wisdom, or, after
departure from this life, by means of the furnace of the fire of
purgatory."
* * * * *
Not only deeply instructive, but also eminently consoling is the
doctrine of Purgatory. We need not "mourn as those who have no hope,"
for those nearest and dearest who have gone hence and departed this
life in the friendship of God.
How beautifully our Holy Mother the Church bridges over the terrible
chasm of the grave! How faithfully and tenderly she comes to our aid in
the saddest of our griefs and sorrows! She leaves us not to mourn
uncomforted, unsustained. She chides us not for shedding tears over our
dear lost ones--a beloved parent, a darling child, a loving brother,
affectionate sister, or deeply-cherished friend or spouse. She bids us
let our tears flow, for our Saviour wept at the grave of Lazarus.
She whispers words of comfort--not unmeaning words, but words of divine
hope and strength--to our breaking hearts. She pours the oil of
heavenly consolation into our deepest wounds. She bids us cast off all
unseemly grief, assuring us that not even death itself can sever the
bond that unites us; that we can be of service to those dear departed
ones whom we loved better than life itself; that we can aid them by our
prayers and good works, and especially by, the Holy Sacrifice of the
Mass. Thus may we shorten their time of banishment, assuage their
pains, and continue to storm Heaven itself with our piteous appeals
until the Lord deign to look down in mercy, open their prison doors,
and admit them to the full light of His holy presence, and to the
everlasting embrace of their Redeemer and their God.
EXTRACTS FROM "CATHOLIC BELIEF."
VERY REV. FAÁ DI BRUNO. [1]
[Footnote 1: Catholic Belief, or, A Short and Simple Exposition of
Catholic Doctrine, by Very Rev. Joseph Faá Di Bruno. D. D., Rector-
General of the Pious Society of Missions of the Church of San Salvatore
in Onde, Ponte Sisto, Rome, and St. Peter's Italian Church in London.
American Edition, edited by Father Lambert, author of Notes on
Ingersoll, &c.]
As works of penance have no value in themselves except through the
merits of Jesus Christ, so the pains of Purgatory have no power in
themselves to purify the soul from sin, but only in virtue of Christ's
Redemption, or, to speak more exactly, the souls in Purgatory are able
to discharge the debt of temporal punishment demanded by God's justice,
and to have their venial sins remitted only through the merits of Jesus
Christ, "yet so as by fire."
The Catholic belief in Purgatory rests on the authority of the Church
and her apostolic traditions recorded in ancient Liturgies, and in the
writings of the ancient Fathers: Tertullian, St. Cyprian, Origen,
Eusebius of Cæsarea, Arnobius, St. Basil, St. Ephrem of Edessa, St.
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 passage 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 passages 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 passage, 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 God
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 God 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 passages do not refer to
souls taken to Heaven when natural death occurs, but to persons in this
world, who from the death of sin pass 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 illustrates 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
God, will forever remain accepted by God 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 God.
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 hell. But this interpretation
Catholics readily admit, for at death either heaven or hell is the
final place to which all men are allotted, Purgatory being only a
passage 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 Mass.
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 chastisements, 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 circumstance 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 God 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, instituted 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 class, 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 Saturday sevennight before Lent, and on Saturday before Whitsunday,
the solemn commemoration of all the faithful departed; but offer up
Mass every Saturday for them.... The dignity of these souls most
strongly recommends them to our compassion, and at the same time to our
veneration. Though they lie at present at a distance from God, buried
in frightful dungeons under waves of fire, they belong to the happy
number of the elect. They are united to God 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 illustrious conquerors of the devil,
the world and hell; 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. Cæsarius 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 passage from the
region of death to that of life, light, and eternal joy, we have reason
to fear some lesser stains may retard 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. God 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
entitled 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 MASS.
The incident we are about to relate and which, in some way, only the
price of the first Mass paid for, reminds us of another which seems to
be also the fruit of a single Mass 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
God 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 God. 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 noble 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 Association for the Souls in Purgatory, "I was accosted
by one of our associates 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 associate--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. God 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 assistance.
"'To crown all, it happened that the servant who drove my mother, in
his efforts to restrain the horse in his headlong flight, had the
misfortune to break the reins, which were their only chance of guiding
the animal in his mad career.
"'Ah! how can I describe the feelings of my poor dear mother, already
so sick and so feeble; in fact, she was almost dead with fright. She
thought every moment that she was going to be thrown into the ditch, or
dashed against the stake paling which bordered the road on either side.
She was nearly in despair, when all at once the thought occurred to her
to promise a Mass for the Souls in Purgatory, if the horse stopped.
"'And what do you think?--Ah! I am still so agitated myself, that I can
hardly tell it!--But, wonderful to relate, that horse, in the wild
excitement of his flight, without so much as a thread to restrain him,
who could not have been stopped by any natural cause whatsoever,--that
horse stopped immediately, and one might say, suddenly, as though a
barrier were placed before him!
"'It were utterly impossible to express my mother's joy and gratitude.
Her life will henceforth be but one long act of thanksgiving; for,
without that unlooked-for help it had certainly been all over with her.
Oh, I beseech you help me to thank Heaven for so great a favor.'"
This example will serve to show still more clearly that God is pleased
to manifest His power, even for the slightest service rendered to those
whom He deigns to call His "Beloved" of Purgatory.--_Almanac of the
Souls in Purgatory_. 1877.
PAY WHAT THOU OWEST.
When the fathers of the Society of Jesus first established their order
in Kentucky, a wealthy and respected Catholic citizen of Bardstown, Mr.
S----, sought admission among them,--although his age and lack of a
thorough preparatory education offered obstacles to his success. He
entered the Novitiate, only to be convinced that it was too late for
him to become a priest, as had been prudently represented to him at the
outset. However, his love for the Society had been strengthened by his
short stay in the sanctuary of the community, and he resolved to devote
himself to the service of the Fathers in another way. He determined to
secure a suitable residence, and found a college, which, as soon as it
was in a flourishing condition, he would turn over to the Society.
With this object in view, Mr. S---- made diligent inquiries, and
advertised in various county newspapers for a suitable residence in
which to begin his good work. One of his advertisements received a
prompt reply from the executors of an estate in C---- County. The
property offered for sale was unencumbered, its broad lands under high
cultivation, the mansion in good repair, etc. Accompanied by a friend,
Mr. S---- hastened to visit the plantation. He found one wing of the
house occupied by the overseer and his family, and observed with
pleasure that the advertisement seemed not to have exaggerated the
value of the estate.
Mr. S---- and his friend tarried over night, and were assigned separate
apartments, which the administrators had ordered to be kept in
readiness for the reception of prospective purchasers. Although greatly
fatigued by a long ride on horseback over ill-kept roads, neither of
the gentlemen could sleep, on account of a wearisome, incessant
knocking in an adjoining room. Each believing the other to be sound
asleep, forbore to awake his tired companion, but when they met at an
early breakfast, they both, as in one breath, inquired of the farmer's
wife the cause of the continuous tapping in the adjoining apartment.
Mrs. F---- exchanged a significant glance with her husband, and a sort
of grim smile overspread the face of the latter. After a moment's
hesitation, he declared that he and his wife, and the servants on the
estate, had in vain tried to find out the cause. All who slept in those
two rooms heard the noise, and could not sleep. Both husband and wife
assured their guests that the knocking took place in the apartment
always occupied, during her lifetime, by Mrs. G----, the late owner of
the estate; furthermore, that the disturbance was unknown before her
death. Mr. S---- and his companion naturally became more and more
interested, and after suggesting all the ordinary causes of unusual and
mysterious knocks, such as rats, cats, chipmunks, creaking doors,
broken shutters, and the like, rode off with Mr. F---- to make a
thorough examination of the estate.
The two gentlemen rode all over the plantation, conferred with the
executors and some lawyers, and after inspecting the house thoroughly,
sat down to a dinner that was highly creditable to the hostess, who
seemed anxious concerning the disclosures of the morning. When night
came on, the visitors were shown to the same rooms they had previously
occupied. In the morning each spoke again of his inability to get any
refreshing sleep, and as they rode back to B----, talking over dreams,
visions, and other supernatural occurrences, they asked themselves,
might not this knocking have a supernatural cause? Concluding it might
have, they considered it would be well to lay the case before the Rev.
Father Q----; at least, they could go, and tell him of their journey
into C---- County, and also of the mysterious knocking, if it seemed to
come in naturally; for each felt a little dread of being laughed at as
too credulous. In the course of their conversation with the Father, the
full details of what they had learned and had personally experienced
were related. Father Q---- seemed to consider the occurrence quite
easily accounted for by some physical cause; but when the gentlemen
recalled to his attention the circumstance of Mrs. G----'s death, he
appeared to take another view of the matter.
Finally, it was decided that Father Q---- and a brother priest should
accompany Mr. S---- and his friend to the plantation, for a personal
investigation. Soon after their arrival at the mansion the priests,
preceded by the servants of the family, Mr. and Mrs. F----, and the two
visitors, repaired to the mysterious chamber. When a little Holy Water
had been sprinkled about the room, there was a cessation of the
knocking, and after reciting some prayers, Father Q---- inquired, in
Latin, of whatever spirit might be there the cause of the disturbance.
He was distinctly answered in the same tongue that the soul of Mrs.
G---- could not rest in peace, because of an uncancelled debt to the
shoemaker, Mr. ----. The interlocutor was assured that the matter should
be attended to at once. Thereupon the knocking re-commenced and
continued.
All were painfully surprised, but thanked God that it would be so easy
a matter to settle the debt. The Rosary was then recited by the
assembly, most of whom had supposed that the priests were present to
bless the house. Without delay, Mr. S. and Father Q---- repaired to the
shop of the village shoemaker, and begged him to present any bill that
he might have against the estate of the late Mrs. G----. The shoemaker
said that he did not believe there was anything due to him, for
payments had always been made very punctually. However, he ran over his
account-book, and declared that he found nothing. In sorrowful
surprise, the two friends then took their departure, telling the shoe
dealer that if, at any time, he should find aught against the property,
to inform them without delay.
On his return home, the shoemaker related to his mother what had
happened in the shop. After reflection, she asked if he had looked over
his father's accounts. "Certainly not," he said. She then remarked that
the request was only half complied with, for Mrs. G---- had long been
his father's customer. After dinner, they repaired to the attic, and,
searching out the old ledgers, went over them carefully. To their
surprise they found a bill of twelve dollars and a half, for a pair of
white satin slippers (probably Mrs. G----'s wedding shoes), which, in
the midst of various affairs, had remained unsettled. A messenger was
sent with all speed to the mansion. On the way he chanced to meet
Father Q---- and Mr. S----. The bill, with interest, was paid on the
spot, and, returning to the house, they learned from the astonished and
delighted tenants that the rappings had suddenly and entirely ceased.
Shortly after, Mr. S---- became the owner of the estate, the heirs of
which, preferring to live in Europe, had permitted its sale, in order
to divide and enjoy the proceeds. As Mr. S---- had planned, a college
was there founded, and before long it was under the control of the
Society of his aspirations and his enthusiastic love.--_Ave
Maria_, Nov. 15, 1884.
THE VIA CRUCIS
In November, 1849, Prince Charles Löwenstein Wertheim Rosenberg died. A
lady who filled a subordinate office in his family as governess,
communicated to the author the incidents which follow. At the prince's
deathbed, which she was permitted to visit, she made a vow to say
certain prayers daily for the repose of his soul, in accordance with a
wish which he had expressed. When the family was residing at the castle
of Henbach on the Maine, it was this lady's habit to spend a short time
every evening in the private chapel. After one of those visits, about
three months after the prince's death, she retired to rest, and in the
course of the night had a singular dream. She was in the chapel,
kneeling in a tribune; opposite to her was the high altar. She had
spent some time in prayer, when suddenly, on the steps of the altar,
she saw the tall figure of the deceased prince, kneeling with great
apparent devotion. Presently he turned towards her, and in his usual
manner of addressing her, said: "Dear child, come down to me here in
the chapel; I want to speak to you." She replied that she would gladly,
but that the doors were all locked. He assured her that they were all
open. She went down to him, taking her candle with her. When she came
near him, the prince rose to meet her, took her hand, and, without
speaking, led her to the altar, and they both knelt down together. They
prayed for some time in silence, then he rose once more, and standing
at the foot of the altar, said: "Tell my children, my dear child, that
their prayers and yours are heard. Tell them that God has accepted the
_Via Crucis_ [1] which they have daily made for me, and your
prayers also. I am with God in His glory, and I will pray for all those
who have so faithfully prayed for me." As he spoke, his face seemed
lighted up as with the glory usually painted round the head of a saint.
With a farewell look he vanished, and she awoke.
[Footnote 1: Way of the Cross, more commonly called the Stations of the
Cross.]
At breakfast she appeared agitated. She sat beside the prince's
granddaughter, Princess Adelaide Löwenstein, afterwards married to Don
Miguel of Portugal. This lady asked her what was the matter. She
related her dream, and then begged to know what prayers the princesses
had offered for the repose of his Highnesses' soul. They were the
_Via Crucis_.--_Footsteps of Spirits_. [1]
[Footnote 1: Published by Burns & Lambert of London.]
STRANGE INCIDENTS.
When the Benedictine College at Ampleforth, in Yorkshire, was building,
a few years ago, one of the masons attracted the attention of the
community by the interest which he took in the incidents of their daily
life. He had to walk from a village three miles off, so as to be at the
college every morning by six o'clock. He was first much pleased with
the regularity of the community, whom he always found in the church,
singing the Hours before Mass, on his arrival in the morning. By
degrees he was taught the whole of the Catholic doctrine, and was
received into the Church. None of his family, however, would follow his
example. Exposure to cold and wet brought on an illness, of which he
died, in a very pious manner. A short time after his death, his wife
was one morning sweeping about the open door of her house, when her
husband walked in, and sat down on a seat by the fire, and began to ask
her how she did. She answered that she was well, and hoped he was happy
where he was. He replied that he was, at that time; that, at first, he
had passed through Purgatory, and had undergone a brief purification;
but that, when this was ended, he had been taken to the enjoyment of
the bliss of God in heaven. He remained talking to her some little time
longer, then he bade her farewell, and disappeared.
The woman applied to a Catholic priest for instruction; and it was
found that, although she had never in her life read a Catholic book,
nor conversed about the Catholic religion with any one, she had
acquired a complete knowledge of the doctrine of Purgatory from that
short interview with her husband. She, too, became a Catholic. The
author was told this story by one who was a member of the community of
Ampleforth at the time.
A missionary priest at B---- (in England), a very few years ago,
promised to say Mass for a woman in his congregation who had died.
Among other engagements of the same kind, he unconsciously overlooked
her claim upon him. By and by her husband came to him, and begged him
to remember his promise. The missionary thought that he had already
done so. "Oh! no, sir," the man replied; "I can assure you that you
have not; my poor wife has been to me to tell me so, and to get you to
do this act of charity for her." The priest was satisfied of his
omission, and immediately supplied it. Soon after, the poor man
returned to thank him, at the woman's desire. She had told her husband
that now she was perfectly happy in heaven; her face, which had
appeared much disfigured at her first visit, was surrounded with a halo
of light when she came again. This anecdote reached the author through
a common friend of his own and of the missionary.