Purgatory, Mary Anne Madden Sadlier [books to get back into reading .txt] 📗
- Author: Mary Anne Madden Sadlier
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/> "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
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
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