This doctrine of Purgatory has always been taught in the Church and handed down from bishops and priests to their successors in the sacred ministry, and by the voice of the people. "Stand fast, and hold the tradition you have learned, whether by word or by our epistle." (II.
Thess. ii. 14.) Now prayers and Ma.s.ses for the dead are to be found in every ancient liturgy of the Church. There is no Oriental liturgy without prayers for those who have departed in peace. The Apostolic Const.i.tutions--the most ancient and genuine work--speak largely of prayers for the dead, for the conversion of sinners.
There are religious congregations and pious a.s.sociations specially devoted to the relief of the souls in Purgatory. St. Vincent de Paul ordered the priests of his congregation never to go to meals without first saying the _De Profundis_ for the souls in Purgatory. The Church ends all the prayers of the divine office with: "May the souls of the faithful departed, through the mercy of G.o.d, rest in peace." One may turn away with a sad thought from a tomb on which is not engraved: "May he rest in peace," or on which a cross--the emblem of our hope in G.o.d and in a happy resurrection--does not figure.
We exhort you, beloved children in Christ, to entertain an earnest charity towards the souls in Purgatory. You loved them during life; do not let it be said: "Out of sight, out of mind." Love them in death or, living, wishing earnestly to go to G.o.d. This charity will greatly help yourselves. If a cup of cold water given to a servant of G.o.d shall not go without its reward, how much more a cup of celestial grace, that will shorten the time in the flames of Purgatory of a soul that most ardently longs to see G.o.d, who desires it Himself with great love, and will reward those who shorten the exile of His dear servants. "Those,"
says St. Alphonsus Liguori, "who succor the souls in Purgatory will be succored in turn by the grat.i.tude of those whom they have relieved, and who enjoy sooner, by their prayers, the beatific vision of G.o.d."
The Council of Trent, under the inspiration of the Holy Ghost, has made decrees on the subject which bind the consciences of the faithful. In the Thirteenth Canon of the Sixth Session it decrees "that if any one should say that a repentant sinner, after having received the grace of justification, the punishment of eternal pains being remitted, has no temporary punishment to be suffered, either in this life or in the next, in Purgatory, before he can enter into the Kingdom of G.o.d, let him be anathema."
Though King David was a.s.sured, after his sincere repentance, that his sin was forgiven, yet the Prophet told him that he had still to suffer by the death of his child.
In the Twenty-fourth Session and Third Canon the Holy Council defines that the Sacrifice of the Ma.s.s is propitiatory, both for the living and the dead, for sins, punishments, satisfactions, and for other necessities, according to Apostolic traditions; and the Bishop, when he ordains, places the patena and chalice, with the bread and wine, in the hands of the young priest and says to him: "Receive the power to offer to G.o.d the Sacrifice of the Ma.s.s, as well for the living as for the dead, in the name of the Lord. Amen."
The Holy Sacrifice of the Ma.s.s is, therefore, the most powerful means of relieving the souls in Purgatory; next is the fervent performance of the Stations of the Cross, to which so many indulgences are attached; then other indulgenced prayers; for example, the Rosary. Alms to the poor is another powerful means. "Blessed are the merciful, for they shall obtain mercy."
There is another means which our ancestors loved--to educate a student for the priesthood. St. Monica rejoiced, on her death-bed, that she had a son to remember her every day at the altar. If you have not a son you can adopt one, or subscribe, according to your means, to the Students"
Fund.
It is the custom in many places--and we wish that it should be introduced where it is not--to receive the offerings of the people on All Souls" Day, or the Sunday previous, or subsequent, and the proceeds to be computed and Ma.s.ses offered up accordingly.
We attach the indulgences of the Way of the Cross to certain crucifixes, and thus enable persons who cannot conveniently visit the Church to make the Stations there, to gain the indulgences of the Stations by reciting fourteen times the "Our Father" and "Hail Mary,"
with a "Glory be to the Father," etc., for each Station, and five "Our Fathers" and "Hail Marys" in honor of the five Adorable Wounds, with one for the intentions of the Pope.
PURGATORY SURVEYED. [1]
[Footnote 1: Published by Burns & Oates, London.]
FATHER BINET, S. J.
[The following pa.s.sages are taken from a most excellent and valuable work, "Purgatory Surveyed," edited by the late lamented Dr. Anderdon, S. J., being by him "disposed, abridged, or enlarged," from a treatise by Father Binet, a French Jesuit, published at Paris in 1625, at Douay in 1627, and translated soon after by Father Richard Thimbleby, an English member of the Society of Jesus. Says Dr. Anderdon in his preface: "The alterations ventured upon in this reprint, consist chiefly in the mode of punctuation, which, being probably left to a French compositor, are anomalous, and often perplexing. Some expressions, so obsolete as to prevent the sense being clear, and in the same degree lessening the value of the book to the general reader, have been exchanged for others in more common use.... Let us earnestly hope that, at this moment, on the threshold of the month specially dedicated by the Church to devotion on behalf of the Holy Souls, the joint work of Fathers Binet and Thimbleby may produce an abundant harvest of intercession. If, during their own brief time of trial, they were inspired to put together and to enforce such powerful motives to stir up the faithful to this devotion, will they not now rejoice in the re-production of their act of zeal and charity? During the two hundred and fifty years which have elapsed since the first publication of the French work, many changes and revolutions have taken place in the histories of those spots of earth, known as France and England. But the History of Purgatory is ever the same; "happiness and unhappiness"
combined; both unspeakably great; long detention, perhaps, or perhaps swift release, according to the degree of faith and charity animating the Church militant. May we now, and henceforth, realize in act, in habitual practice, and, all the more, from the considerations given in the following pages, the immense privilege of holding, to so great a degree, the keys of Purgatory in our hands."]
Believe it, it is one of the first rudiments, but main principles, of a Christian, to captivate his understanding, and so regulate all his dictamens, that they be sure to run parallel with the sentiments of the Church. And this I take to be the case when the question is started about Purgatory fire, which I shall ever reckon in the cla.s.s of those truths, which cannot be contradicted without manifest temerity; as being the doctrine generally preached and taught all over Christendom.
You must, then, conceive Purgatory to be a vast, darksome and hideous chaos, full of fire and flames, in which the souls are kept close prisoners, until they have fully satisfied for all their misdemeanors, according to the estimate of Divine justice. For G.o.d has made choice of this element of fire wherewith to punish souls, because it is the most active, piercing, sensible, [1] and insupportable of all others. But that which quickens it, indeed, and gives it more life, is this: that it acts as the instrument of G.o.d"s justice, who, by His omnipotent power, heightens and reinforces its activity as He pleases, and so makes it capable to act upon bodiless spirits. Do not, then, look only upon this fire, though in good earnest it be dreadful enough of itself; but consider the Arm that is stretched out, and the Hand that strikes, and the rigor of G.o.d"s infinite justice, who, through this element of fire, vents His wrath, and pours out whole tempests of His most severe and yet most just vengeance. So that the fire works as much mischief, [2] as I may say, to the souls, as G.o.d commands; and He commands as much as is due; and as much is due as the sentence bears: a sentence irrevocably p.r.o.nounced at the high tribunal of the severe and rigorous justice of an angry G.o.d, and whose anger is so prevalent that the Holy Scripture styles it "a day of fury." Now, you will easily believe that this fire is a most horrible punishment in its own nature; but you may do well to reflect also on that which I have now suggested; that the fury of Almighty G.o.d is, as it were, the fire of this fire, and the heat of its heat; and that He serves Himself of it as He pleases, by doubling and redoubling its sharp pointed forces; for this is that which makes it the more grievous and insupportable to the souls that are thus miserably confined and imprisoned.
[Footnote 1: _i.e._, apprehended by the senses]
[Footnote 2: _i.e._, Not implying injury, far less injustice; but simply punishment and suffering]
They were not much out of the way, that styled Purgatory a transitory kind of h.e.l.l, because the princ.i.p.al pains of the d.a.m.ned are to be found there; with this only difference, that in h.e.l.l they are eternal, and in Purgatory they are only transitory and fleeting: for, otherwise, it is probably the very same fire that burns both the Holy Souls and the d.a.m.ned spirits; and the pain of loss is, in both places, the chief torment.... Now, does not your hair stand on end? does not your heart tremble, when you hear that the poor souls in Purgatory are tormented with the same, or the like flames to those of the d.a.m.ned? Can you refrain from crying out, with the Prophet Isaias: "Who can dwell with such devouring fire, and unquenchable burnings?" Heavens! what a lamentable case is this! Those miserable souls, who of late, when they were wedded to their bodies, were so nice and dainty, forsooth, that they durst scarce venture to enjoy the comfortable heat of a fire, but under the protection of their screens and their fans, for fear of spoiling their complexions, and if, by chance, a spark had been so rude as to light upon them, or a little smoke, it was not to be endured:...
--Alas! how will it fare with them, when they shall see themselves tied to unmerciful firebrands, or imbodied, as it were, with flames of fire, surrounded with frightful darkness, broiled and consumed without intermission, and perhaps condemned to the same fire with which the devils are unspeakably tormented? (Pages 4-7.)
Good G.o.d! how the great Saints and Doctors astonish me when they treat of this fire, and of the pain of sense, as they call it! For they peremptorily p.r.o.nounce that the fire that purges those souls, those both happy and unhappy souls, surpa.s.ses all the torments that are to be found in this miserable life of man, or are possible to be invented, for so far they go... Thus they discourse: The fire and the pains of the other world are of another nature from those of this life, because G.o.d elevates them above their nature to be instruments of His severity.
Now, say they, things of an inferior degree can never reach the power of such things as are of a higher rank. For example, the air, let it be ever so inflated, unless it be converted into fire, can never be so hot as fire. Besides, G.o.d bridles His rigor in this world; but, in the next, He lets the reins loose and punishes almost equally to the desert. And, since those souls have preferred creatures before their Creator, He seems to be put upon a necessity of punishing them beyond the ordinary strength of creatures; and hence it is that the fire of Purgatory burns more, torments and inflicts more, than all the creatures of this life are able to do. But is it really true that the least pain in Purgatory exceeds the greatest here upon earth? O G.o.d!
the very statement makes me tremble for fear, and my very heart freezes into ice with astonishment. And yet, who dare oppose St. Augustine, St.
Thomas, St. Anselm, St. Gregory the Great? Is there any hope of carrying the negative a.s.sertion against such a stream of Doctors, who all maintain the affirmative, and bring so strong reasons for it?...
But for Thy comfort, there are Doctors in the Catholic Church that cannot agree with so much severity; and, namely, St. Bonaventure, who is very peremptory in denying it. "For, what way is there," says this holy Doctor, "to verify so great a paradox, without sounding reason, and destroying the infinite mercy of G.o.d? I am easily persuaded there are torments in Purgatory far exceeding any in this mortal life; this is most certain, and it is but reasonable it should be so; but that the least there should be more terrible than the most terrible in the world cannot enter into my belief. May it not often fall out that a man comes to die in a most eminent state of perfection, save only, that in his last agony, out of mere frailty, he commits a venial sin, or carries along with him some relic of his former failings, which might have been easily blotted out with a _Pater Noster_, or washed away with a little holy water; for I am supposing it to be some very small matter.
Now, what likelihood is there, I will not say, that the infinite mercy of G.o.d, but that the very rigor of His justice, though you conceive it to be ever so severe, should inflict so horrible a punishment upon this holy soul, as not to be equalled by the greatest torments in this life; and all this for some petty fault scarce worth the speaking of? How!
would you have G.o.d, for a kind of trifle, to punish a soul full of grace and virtue, and so severely to punish her as to exceed all the racks, cauldrons, furnaces, and other h.e.l.lish inventions, which are scarce inflicted upon the most execrable criminals in the world?" (Pp.
9-11.)
It is not the fire, nor all the brimstone and tortures they endure, which murders them alive. No, no; it is the domestical cause of all these mischiefs that racks their consciences and is their crudest executioner. This, this is the greatest of their evils; for a soul that has shaken off the fetters of flesh and blood, and is full of the love of G.o.d, no more disordered with unruly pa.s.sions, nor blinded with the night of ignorance, sees clearly the vast injury she has done to herself to have offended so good a G.o.d, and to have deserved to be thus banished out of His sight and deprived of that Divine fruition. She sees how easily she might have flown up straight to heaven at her first parting with her body, and what trifle it was that impeded her. A moment lost of those inebriating joys, seems to her now worthy to be redeemed with an eternity of pains. Then, reflecting with herself that she was created only for G.o.d, and cannot be truly satisfied but by enjoying G.o.d, and that, out of Him, all this goodly machine of the world is no better than a direct h.e.l.l and an abyss of evils. Alas! what worms, what martyrdoms, and what nipping pincers are such pinching thoughts as these. The fire is to her but as smoke in comparison to this vexing remembrance of her own follies, which betrayed her to this disgraceful and unavoidable misfortune. There was a king who, in a humor gave away his crown and his whole estate, for the present refreshment of a cup of cold water; but, returning a little to himself and soberly reflecting what he had done, had like to have run stark mad to see the strange, irreparable folly he had committed. To lose a year, or two years (to say no more), of the beatifical vision for a gla.s.s of water, for a handful of earth, for the love of a fading beauty, for a little air of worldly praise, a mere puff of honor--ah! it is the h.e.l.l of Purgatory to a soul that truly loves G.o.d and frames a right conceit of things. (Pp. 14, 15.)
Confusion is one of the most intolerable evils that can befall a soul; and, therefore, St. Paul, speaking of Our blessed Saviour, insists much upon this, that He had the courage and the love for us all to overcome the pain of a horrible confusion, which doubtless is an insupportable evil to a man of intelligence and courage. Tell me, then, if you can, what a burning shame and what a terrible confusion it must be to those n.o.ble and generous souls, to behold themselves overwhelmed with a confused chaos of fire, and such a base fire which affords no other light but a sullen glimmering, choked up with a sulphureous and stinking smoke; and in the interim to know that the souls of many country clowns, mere idiots, poor women and simple religious persons, go straight up to heaven, whilst they lie there burning--they that were so knowing, so rich and so wise; they that were counsellors to kings, eminent preachers of G.o.d"s word, and renowned oracles in the world; they that were so great divines, so great statesmen, so capable of high employments. This confusion is much heightened by their further knowing how easily they might have avoided all this and would not. Sometimes they would have given whole mountains of gold to be rid of a stone in the kidneys or a fit of the gout, colic or burning fever, and for a handful of silver they might have redeemed many years" torments in that fiery furnace; and, alas! they chose rather to give it to their dogs and their horses, and sometimes to men more beasts than they and much more unworthy. Methinks this thought must be more vexing than the fire itself, though never so grievous.
And yet there remains one thought more, which certainly has a great share in completing their martyrdom; and that is the remembrance of their children or heirs which they left behind them; who swim in nectar and live jollily on the goods which they purchased with the sweat of their brows, and yet are so ungrateful, so brutish, and so barbarous that they will scarce vouchsafe to say a Pater Noster in a whole month for their souls who brought them into the world, and who, to place them in a terrestrial paradise of all worldly delights, made a hard venture of their own souls and had like to have exchanged a temporal punishment for an eternal. The leavings and superfluities of their lackeys, a throw of dice, and yet less than that, might have set them free from these h.e.l.lish torments; and these wicked, ungrateful wretches would not so much as think on it. (Pp. 31-33.)
Before I leave off finishing this picture, or put a period to the representation of the pains of Purgatory, I cannot but relate a very remarkable history which will be as a living picture before your eyes.
But be sure you take it not to be of the number of those idle stories which pa.s.s for old wives" tales, or mere imaginations of cracked brains and simple souls. No; I will tell you nothing but what Venerable Bede, so grave an author, witnesses to have happened in his time, and to have been generally believed all over England without contradiction, and to have been the cause of wonderful effects; and which is so authenticated that Cardinal Bellarmine, a man of such judgment as the world knows, having related it himself, concludes thus: "For my part I firmly believe this history, as very conformable to the Holy Scripture, and whereof I can have no doubt without wronging truth and wounding my own conscience, which ought readily to yield a.s.sent unto that which is attested by so many and so credible witnesses and confirmed by such holy and admirable events."
About the year of our Lord 690, a certain Englishman, in the county of Northumberland, by name Brithelmus, being dead for a time, was conducted to the place of Purgatory by a guide, whose countenance and apparel was full of light; you may imagine it was his good Angel. Here he was shown two broad valleys of a vast and infinite length, one full of glowing firebrands and terrible flames, the other as full of hail, ice, and snow; and in both these were innumerable souls, who, as with a whirlwind, were tossed up and down out of the intolerable scorching flames, into the insufferable rigors of cold, and out of these into those again, without a moment of repose or respite. This he took to be h.e.l.l, so frightful were those torments; but his good Angel told him no, it was Purgatory, where the souls did penance for their sins, and especially such as had deferred their conversion until the hour of death; and that many of them were set free before the Day of Judgment for the good prayers, alms, and fasts of the living, and chiefly by the holy Sacrifice of the Ma.s.s. Now this holy man, being raised again from death to life by the power of G.o.d, first made a faithful relation of all that he had seen, to the great amazement of the hearers, then retired him self into the church and spent the whole night in prayer; and soon after, gave away his whole estate, partly to his wife and children, partly to the poor, and taking upon him the habit and profession of a monk, led so austere a life that even if his tongue had been silent, yet his life and conversation spake aloud what wonders he had seen in the other world. Sometimes they would see him, old as he was, in freezing water up to his ears, praying and singing with much sweetness and incredible fervor; and if they asked him, "Brother, alas!
how can you suffer such sharp and biting cold?" "O my friends," would he say, "I have seen other manner of cold than this." Thus, when he even groaned under the voluntary burden of a world of most cruel mortifications, and was questioned how it was possible for a weak and broken body like his to undergo such austerities, "Alas! my dear brethren," would he still say, "I have seen far greater austerities than these: they are but roses and perfumes in comparison of what I have seen in the subterraneous lakes of Purgatory." And in these kinds of austerities he spent the remainder of his life and made a holy end, and purchased an eternal paradise, for having had but a sight of the pains of Purgatory. And we, dear Christians, if we believed in good earnest, or could but once procure to have a true sight or apprehension of them, should certainly have other thoughts and live in another fashion than we do. (Pp. 44-46.)
Now, would you clearly see how the souls can at the same instant swim in a paradise of delights and yet be overwhelmed with the h.e.l.lish torments of Purgatory? Cast your eyes upon the holy martyrs of G.o.d"s Church, and observe their behavior. They were torn, mangled, dismembered, flayed alive, racked, broiled, burnt--and tell me, was not this to live in a kind of h.e.l.l? And yet, in the very height of their torments their hearts and souls were ready to leap for joy; you would have taken them to be already transported into heaven. Hear them but speak for themselves. "O lovely cross," cried out St. Andrew, "made beautiful by the precious Body of Christ, how long have I desired thee, and with what care have I sought thee! and now, that I have found thee, receive me into thine arms, and lift me up to my dear Redeemer! O death, [1] how amiable art thou in my eyes, and how sweet is thy cruelty!" "Your coals," said St. Cecily, "your flaming firebrands, and all the terrors of death, are to me but as so many fragrant roses and lilies, sent from heaven." "Shower down upon me," cried St. Stephen, "whole deluges of stones, whilst I see the heavens open and Jesus Christ standing at the right side of His Eternal Father, to behold the fidelity of His champion." "Turn," exclaimed St. Lawrence, "oh! turn, the other side, thou cruel tyrant, this is already broiled, and cooked fit for thy palate. Oh, how well am I pleased to suffer this little Purgatory for the love of my Saviour!" "Make haste, O my soul," cried St. Agnes, "to cast thyself upon the bed of flames which thy dear Spouse has prepared for thee!" "Oh," cried St. Felicitas, and the mother of the Machabees, "Oh, that I had a thousand children, or a thousand lives, to sacrifice them all to my G.o.d. What a pleasure it is to suffer for so good a cause!" "Welcome tyrants, tigers, lions,"
writes St. Ignatius the Martyr; "let all the torments that the devils can invent come upon me, so I may enjoy my Saviour. I am the wheat of Christ; oh, let me be ground with the lions" teeth. Now I begin indeed to be the disciple of Christ." "Oh, the happy stroke of a sword," might St. Paul well exclaim, "that no sooner cuts off my head, but it makes a breach for my soul to enter into heaven. Let it be far from me to glory in anything, but in the Cross of Our Lord Jesus Christ. Let all evils band against me, and let my body be never so overloaded with afflictions, the joy of my heart will be sure to have the mastery, and my soul will be still replenished with such heavenly consolations that no words, nor even thoughts, are able to express it."
[Footnote 1: From the author"s text, it seems doubtful whether this sentence is to be attributed to St. Andrew or St. Cecilia.]
You may imagine, then, that the souls, once unfettered from the body, may, together with their torments, be capable of great comforts and divine favors, and break forth into resolute, heroical, and even supercelestial acts.
But there is yet something of a higher nature to be said.... We have all the reason in the world to believe that G.o.d, of His infinite goodness, inspires these holy souls with a thousand heavenly lights, and such ravishing thoughts, that they cannot but take themselves to be extremely happy: so happy that St. Catherine of Genoa professed she had learnt of Almighty G.o.d that, excepting only the blessed Saints in heaven, there were no joys comparable to those of the souls in Purgatory. "For," said she, "when they consider that they are in the hands of G.o.d, in a place deputed for them by His holy providence, and just where G.o.d would have them, it is not to be expressed what a sweetness they find in so loving a thought: and certainly they had infinitely rather be in Purgatory, to comply with His divine pleasure, than be in Paradise, with violence to His justice, and a manifest breach of the ordinary laws of the house of G.o.d. I will say more,"
continued she: "it cannot so much as steal into their thoughts to desire to be anywhere else than where they are. Seeing that G.o.d has so placed them, they are not at all troubled that others get out before them; and they are so absorbed in this profound meditation, of being at G.o.d"s disposal, in the bosom of His sweet providence, that they cannot so much as dream of being anywhere else. So that, methinks, those kind expressions of Almighty G.o.d, by His prophets, to His chosen people, may be fitly applied to the unhappy and yet happy condition of these holy souls. "Rejoice, my people," says the loving G.o.d; "for I swear unto you by Myself, that when you shall pa.s.s through flames of fire, they shall not hurt you: I shall be there with you; I shall take off the edge, and blunt the points, of those piercing flames. I will raise the bright Aurora in your darkness; and the darkness of your nights shall outshine the midday. I will pour out My peace into the midst of your hearts, and replenish your souls with the bright shining lights of heaven. You shall be as a paradise of delights, bedewed with a living fountain of heavenly waters. You shall rejoice in your Creator, and I will raise you above the height of mountains, and nourish you with manna and the sweet inheritance of Jacob; for the mouth of the Lord hath spoken it: and it cannot fail, but shall be sure to fall out so, because He hath spoken it"" (Pp. 61, 62).
But let not this discourse cool your charity; lest, seeing the souls enjoy so much comfort in Purgatory, your compa.s.sion for them grow slack, and so continue not equal to their desert. Remember, then, that notwithstanding all these comforts here rehea.r.s.ed, the poor creatures cease not to be grievously tormented; and consequently have extreme need of all your favorable a.s.sistance and pious endeavors. When Christ Jesus was in His bitter agony, sweating blood and water, the superior part of His soul enjoyed G.o.d and His glory, and yet His body was so oppressed with sorrow, that He was ready to die, and was content to be comforted by an Angel. In like manner, these holy souls have indeed great joys; but feel withal such bitter torments, that they stand in great need of our help. So that you will much wrong them, and me, too, to stand musing so long upon their joys, as not to afford them succor.
(P. 80.)