Purgatory, Mary Anne Madden Sadlier [books to get back into reading .txt] 📗

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!"

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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.

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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.

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- - 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.

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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."

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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 ."

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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."