ST. CYRIL of Jerusalem: "Then" (in the Liturgy of the Church) "we pray for the holy Fathers and Bishops that are dead; and, in short, for all those who are departed this life in our communion; believing that the souls of those, for whom the prayers, are offered, receive very great relief while this holy and tremendous victim lies upon the altar." [1]
[Footnote 1: Catech. Mystag., V. N., ix., x., p. 328.]
ST. EPIPHANIUS writes: "There is nothing more opportune, nothing more to be admired, than the rite which directs the names of the dead to be mentioned. They are aided by the prayer that is offered for them, though it may not cancel all their faults. We mention both the just and sinners, in order that for the latter we may obtain mercy." [1]
[Footnote 1: Haer. IV. Lib. LXXV., T. i., p. 911.]
ST. AUGUSTINE speaks as follows: "The prayers of the Church, or of good persons, are heard in favor of those Christians who departed this life not so bad as to be deemed unworthy of mercy, nor so good as to be ent.i.tled to immediate happiness. So also, at the resurrection of the dead, there will some be found, to whom mercy will be imparted, having gone through these pains, to which the spirits of the dead are liable.
Otherwise it would not have been said of some with truth, that their sin shall not be forgiven, neither in this world nor in the world to come (Matt. xii., 32) unless some sins were remitted in the next world." [1]
[Footnote 1: De Civit. Dei., Lib. XX, c. xxiv., p. 492.]
In another pa.s.sage he comments on the words of St. Paul: "If they had built _gold_ and _silver_ and _precious stones,_ they would be secure from both fires; not only from that in which the wicked shall be punished for ever, but likewise from that fire which will purify those who shall be saved by fire. But because it is said _he shall be saved,_ that fire is thought lightly of; though the suffering will be more grievous than anything man can undergo in this life."
Let us hear ST. JEROME: [1] "As we believe the torments of the devil, and of those wicked men who said in their hearts _there is no G.o.d,_ to be eternal, so, in regard to those sinners who have not denied their faith, and whose works will be proved and purged by fire, we conclude that the sentence of the Judge will be tempered by mercy."
[Footnote 1: Comment. in c. xv., Isai., T. ii., p. 492.]
St. Jerome thus speaks in his letter to Paula, concerning the death and burial of her mother, Eustochium: "From henceforward there were no wailings nor lamentations as are usual amongst men of this world, but the swarms of those present resounded with psalms in various tongues.
And being removed by the hands of the bishops, and by those placing their shoulders under the bier, while other pontiffs were carrying lamps and wax tapers, and others led the choirs of psalmodists, she was laid in the middle of the church of the cave of the Saviour.... Psalms resounded in the Hebrew, Greek, Latin, and Syriac tongues, not only during the three days intervening until she was laid under the church and near the cave of the Lord, but through the entire week."
ST. AMBROSE has many pa.s.sages throughout his works, as Dr. Wiseman remarks. Thus he quotes St. Paul"s First Epistle to the Corinthians (iii., 5): ""If any man"s works burn he shall suffer loss; but he shall be saved, yet so as by fire." He will be saved, the Apostle said, because his substance shall remain, while his bad doctrine shall perish. Therefore, he said, yet so as by fife, in order that his salvation be not understood to be without pain. He shows that he shall be saved indeed, but he shall undergo the pain of fire, and be thus purified, not like the unbelieving and wicked man who shall be punished in everlasting fire." [1]
[Footnote 1: Comment. in I Ep. ad Cor., T. ii.; in App, p. 122.]
The following is from his funeral oration on the Emperor Theodosius: "Lately we deplored together his death, and now, while Prince Honorius is present before our altars, we celebrate the fortieth day. Some observe the third and the thirtieth, others the seventh and the fortieth. Give, O Lord, rest to Thy servant Theodosius, that rest which Thou hast prepared for Thy Saints. May his soul thither tend, whence it came, where it cannot feel the sting of death, where it will learn that death is the termination, not of nature, but of sin. I loved him, therefore will I follow him to the land of the living; I will not leave him, till, by my prayers and lamentation, he shall be admitted to the holy mount of the Lord to which his deserts call him." [1]
[Footnote 1: De obitu. Theodosii. Ibid., pp. 1197-8; 1207-8.]
He thus concludes his letter to ST. FAUSTINUS on the death of his sister: "Therefore I consider her not so much to be deplored as to be followed by our prayers, nor do I think that her soul should be saddened with tears, but rather commended to the Lord in oblations. For our flesh cannot be perpetual or lasting; it must necessarily fall in order that it may rise again--it must be dissolved in order that it may rest, and that there may be some end of sin." [1]
[Footnote 1: St. Ambr., p. 39, ad Faustini, t. 2, p 944, ed. Ben.]
In his funeral oration upon his brother Satyrus, he cries out: "To Thee now, O omnipotent G.o.d, I commend this innocent soul,--to Thee I offer my victim. Accept graciously and serenely the gift of the brother--the sacrifice of the priest."
[Footnote 1: De excessu frateris satyri, No. 80, p. 1135.]
In his discourse on the deceased Emperor Valentinian the Younger, murdered in 392: "Give the holy mysteries to the dead. Let us, with pious earnestness, beg repose for his soul. Lift up your hands with me, O people, that at least by this duty we may make some return for his benefits." [1] Joining him with the Emperor Gratian, his brother, dead some years before, he says: "Both blessed, if my prayers can be of any force! No duty shall pa.s.s over you in silence. No prayer of mine shall ever be closed without remembering you. No night shall pa.s.s you over without some vows of my supplications. You shall have a share in all my sacrifices. If I forget you let my own right hand be forgotten." [2]
[Footnote 1: St. Ambr. de obitu Valent, No. 56, t. 2, p 1189, ed.
Bened.]
[Footnote 2: Ibid., No. 78, p. 1194.]
"It was not in vain," says ST. CHRYSOSTOM, "that the apostles ordained a commemoration of the deceased in the holy and tremendous mysteries.
They were sensible of the benefit and advantage which accrues to them from this practice. For, when the congregation stands with open arms as well as the priests, and the tremendous sacrifice is before them, how should our prayers for them not appease G.o.d? But this is said of such as have departed in faith." [1]
[Footnote 1: Hom. 3 in Phil., t. n., p. 217 ed. Montfauc.]
ST. AUGUSTINE again says: "Nor is it to be denied that the souls of the departed are relieved by the piety of their living friends, when the sacrifice of the Mediator is offered for them, or alms are given in the Church. But these things are profitable to those who, while they lived, deserved that they might avail them. There is a life so good as not to require them, and there is another so wicked that after death it can receive no benefit from them. When, therefore, the sacrifices of the altar or alms are offered for all Christians, for the very good they are thanksgivings, they are propitiations for those who are not very bad. For the very wicked, they are some kind of comfort to the living."
In another of his works he says that prayer for the dead in the holy mysteries was observed by the whole church. He expounds the thirty- seventh Psalm as having reference to Purgatory. The words: "Rebuke me not in thy fury, neither chastise me in thy wrath," he explains as follows: "That you purify me in this life, and render me such that I may not stand in need of that purging fire."
ARn.o.bIUS speaks of the public liturgies: "In which peace and pardon are begged of G.o.d for kings, magistrates, friends and enemies, both the living and those who are delivered from the body."
To these few extracts, which s.p.a.ce permits, might be added innumerable others from St. Clement of Alexandria, St. Athanasius, St. Paulinus, St. Eusebius, Lactantius, Tertullian, St. Caesarius of Arles, St.
Bernard, Venerable Bede, St. Thomas Aquinas, and so on down to our own immediate time. Their testimony is most clear not only as regards the custom of praying for the dead, but the actual doctrine of Purgatory, as it is now understood in the Church. They are, in fact, in many cases most explicit upon this point, obviously referring to a middle state of suffering and expiation, and thus refuting by antic.i.p.ation the objections of those who claim that the primitive Christians prayed indeed for the dead, but knew nothing of Purgatory: a contradiction, it would seem, as prayer for the dead, to be available, supposes a place or state of probation. But, even where the mention made by the Fathers of prayer for the dead does not refer expressly to a place of purgation, it is no more a proof that they did not hold this doctrine than that those modern Catholic authors disbelieve in it, who suppose this middle state of suffering to be admitted by their readers. Or even, which rarely happens, if they be silent altogether upon the subject, it no more infers their ignorance of such a belief than the same silence to be noted in theological and religious works of our own day. It proves no more than that they are at the time engaged in treating of some other subject. The following, which may serve as a conclusion to these extracts, is the solemn decision of the Council of Trent in regard to this doctrine: "The Church, inspired by the Holy Ghost, has always taught, according to the Holy Scriptures and apostolic tradition, that there is a Purgatory, and that the souls there detained receive comfort from the prayers and good works of the faithful, particularly through the sacrifice of the Ma.s.s, which is so acceptable to G.o.d."
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."
In the third Canon of the twenty-fourth session, it defines "that the sacrifice of the Ma.s.s is propitiatory both for the living and the dead for sins, punishments and satisfactions."
VERSES FROM THE IMITATION.
THOMAS A KEMPIS.
Trust not in thy friends and neighbors, and put not oft thy soul"s welfare till the future; for men will forget thee sooner than thou thinkest.
It is better to provide now in time and send some good before thee than to trust to the a.s.sistance of others after death.
If thou art not solicitous for thyself now, who will be solicitous for thee hereafter.
Did"st thou also well ponder in thy heart the future pains of h.e.l.l or Purgatory, methinks thou would"st bear willingly labor and sorrow and fear no kind of austerity.
Who will remember thee when thou art dead? and who will pray for thee?
Now thy labor is profitable, thy tears are acceptable, thy groans are heard, thy sorrow is satisfying and purifieth the soul.
The patient man hath a great and wholesome purgatory.
Better is it to purge away our sins, and cut off our vices now, than to keep them for purgation hereafter.
If thou shalt say thou are not able to suffer much, how then wilt thou endure the fire of Purgatory. Of two evils, one ought always to choose the less.
When a Priest celebrateth, he honoreth G.o.d, he rejoiceth the Angels, he edifieth the Church, he helpeth the living, he obtaineth rest for the departed, and maketh himself partaker of all good things.