Purgatory, Mary Anne Madden Sadlier [books to get back into reading .txt] 📗
- Author: Mary Anne Madden Sadlier
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day.
* * * * *
Throughout the kingdom of Aragon, in Spain (including Aragon, Valentia, and Catalonia), also in the kingdom of Majorca (a dependency of Aragon), it is allowed each secular priest to say two Masses on the 2d of November, the Commemoration of all the Faithful Departed, and each regular priest three Masses. This privilege is also enjoyed by the Dominicans of the Monastery of St. James at Pampeluna (Benedict XIV.,
De Sacrif. Missal Romae, ex. Congr. de Prof. Fide , an. 1859 editio, p. 139). This grant, it is said, was first made either by Pope Julius or Pope Paul III., and though often asked for afterwards by persons of note, was never granted to any other country, or to any place in Spain except those mentioned. For want of any very recent information upon the subject, I am unable to say how far the privilege extends at the present day. A movement is on foot, however, to petition the Holy See for an extension of this privilege to the Universal Church, in order that as much aid as possible may be given to the suffering souls in Purgatory.
* * * * *
In case of a death occurring (amongst the Armenians) Mass is never omitted. The Armenians say one on the day of burial and one on the seventh, fifteenth, and fortieth after death; also one on the anniversary day. This holy practice of praying for the dead and saying Mass in their behalf is very common throughout the entire East, with schismatics as well as Catholics.
* * * * *
As late as the sixteenth century, a very singular custom prevailed in England - viz.: that of presenting at the altar during a Mass of Requiem all the armor and military equipments of deceased knights and noblemen, as well as their chargers. Dr. Kock (Church of our Fathers, II. 507), tells us that as many as eight horses, fully caparisoned, used to be brought into the church for this purpose at the burial of some of the higher nobility. At the funeral of Henry VII., in Westminster Abbey, after the royal arms had first been presented at the foot of the altar, we are told that Sir Edward Howard rode into Church upon "a goodlie courser," with the arms of England embroidered upon his trappings, and delivered him to the abbots of the monastery ( ibid ). Something similar happened at the Mass of Requiem for the repose of the soul of Lord Bray in A. D. 1557, and at that celebrated for Prince Arthur, son of Henry VII. ( ibid ).
* * * * *
As the priest begins to recite the memento for the dead, he moves his hands slowly before his face, so as to have them united at the words " in somno pacis ." This gentle motion of the hands is aptly suggestive here of the slow, lingering motion of a soul preparing to leave the body, and the final union of the hands forcibly recalls to mind the laying down of the body in its quiet slumber in the earth. As this prayer is very beautiful, we transcribe it in full. It is thus worded: "Remember, also, O Lord! Thy servants, male and female, who have gone before us with the sign of faith and sleep in the sleep of peace, N. N.; to them, O Lord! and to all who rest in Christ, we beseech Thee to grant a place of refreshment, light, and peace; through the same Christ our Lord. Amen." At the letters N. N. the names of the particular persons to be prayed for among the departed were read out from the diptychs in ancient times. When the priest comes to them now he does not stop, but pauses awhile at " in, somno pacis " to make his private memento of those whom he wishes to pray for in particular, in which he is to be guided by the same rules that directed him in making his memento for the living, only that here he cannot pray for the conversion of any one, as he could there, for this solely relates to the dead who are detained in Purgatory. Should the Holy Sacrifice be offered for any soul among the departed which could not be benefited by it, either because of the loss of its eternal salvation or its attainment of the everlasting joys of heaven, theologians commonly teach that in that case the fruit of the Mass would enter the treasury of the Church, and be applied afterwards in such indulgences and the like as Almighty God might suggest to the dispensers of his gift (Suarez, Disp. , xxxviii, sec. 8). We beg to direct particular attention here to the expression "sleep of peace." That harsh word
death , which we now use, was seldom or never heard among the early Christians when talking of their departed brethren. Death to them was nothing else but a sleep until the great day of resurrection, when all would rise up again at the sound of the angel's trumpet; and this bright idea animated their minds and enlivened all their hopes when conversing with their absent friends in prayer. So, too, with the place of interment; it was not called by that hard name that distinguishes it too often now, viz., the grave-yard , but was called by the milder term of cemetery, which, from its Greek derivation, means a dormitory, or sleeping-place. Nor was the word bury employed to signify the consigning the body to the earth. No, this sounded too profane in the ears of the primitive Christians; they rather chose the word depose , as suggestive of the treasure that was put away until it pleased God to turn it to better use on the final reckoning day. The old Teutonic expression for cemetery was, to say the least of it, very beautiful. The blessed place was called in this tongue
gottes-acker - that is, God's field - for the reason that the dead were, so to speak, the seed sown in the ground from which would spring the harvest reaped on the day of general resurrection in the shape of glorified bodies. According to this beautiful notion, the stone which told who the departed person was that lay at rest beneath, was likened to the label that was hung upon a post by the farmer or gardener to tell the passer-by the name of the flower that was deposited beneath. This happy application of the word sleep to death runs also through Holy Scripture, where we frequently find such expressions as "He slept with his fathers," "I have slept and I am refreshed," applied from the third Psalm to our Divine Lord's time in the sepulchre; the "sleep of peace," "he was gathered to his fathers," etc.
The prayers of the Orientals for the faithful departed are singularly touching. In the Coptic Liturgy of St. Basil the memento is worded thus: "In like manner, O Lord! remember also all those who have already fallen asleep in the priesthood and amidst the laity; vouchsafe to give rest to their souls in the bosoms of our holy fathers, Abraham, Isaac, and Jacob; bring them into a place of greenness by the waters of comfort, in the paradise of pleasure where grief and misery and sighing are banished, in the brightness of the saints." The Orientals are very much attached to ancient phraseology, and hence their frequent application of "the bosom of Abraham" to that middle state of purification in the next life which we universally designate by the name of Purgatory. In the Syro-Jacobite Liturgy of John Bar Maadan, part of the memento is thus worded: "Reckon them among the number of Thine elect; cover them with the bright cloud of Thy saints; set them with the lambs on Thy right hand, and bring them into Thy habitation." The following extract is taken from the Liturgy of St. Chrysostom, which, as we have said already, all the Catholic and schismatic Greeks of the East follow: "Remember all those that are departed in the hope of the resurrection to eternal life, and give them rest where the light of Thy countenance shines upon them." But of all the Orientals, the place of honor in this respect must be yielded to the Nestorians; for, heretics as they are, too much praise cannot be given them for the singular reverence they show towards their departed brethren. From a work of theirs called the "Sinhados," which Badger quotes in his "Nestorians and their Rituals," we take the following extract: "The service of third day of the dead is kept up, because Christ rose on the third day. On the ninth day, also, there should be a commemoration, and again on the thirtieth day, after the example of the Old Testament, since the people mourned for Moses that length of time. A year after, also, there should be a particular commemoration of the dead, and some of the property of the deceased should be given to the poor in remembrance of him. We say this of believers; for, as to unbelievers, should all the wealth of the world be given to the poor in their behalf, it would profit them nothing." The Armenians call Purgatory by the name Goyan - that is, a mansion. The Chaldeans style it
Matthar , the exact equivalent of our term. By some of the other Oriental Churches it is called Kavaran , or place of penance; and
Makraran , a place of purification (Smith and Dwight, I. p. 169).
We could multiply examples at pleasure to prove that there is no church in the East to which the name of Christian can be given that does not look upon praying for the faithful departed, and offering the Holy Mass for the repose of their souls, as a sacred and solemn obligation. Protestants who would fain believe otherwise, and who not unfrequently record differently in their writings about the Oriental Christians, can verify our statements by referring to any Eastern Liturgy and examining for themselves. We conclude our remarks on this head by a strong argument in point from a very unbiased Anglican minister - the Rev. Dr. John Mason Neale. Speaking of prayers for the dead in his work entitled "A History of the Holy Eastern Church," general introduction, Vol. I. p. 509, this candid-speaking man uses the following language: "I am not now going to prove, what nothing but the blindest prejudice can deny, that the Church, east, west, and south, has, with one consentient and universal voice, even from Apostolic times, prayed in the Holy Eucharist for the departed faithful."
FUNERAL ORATION ON DANIEL O'CONNELL.
REV. THOMAS BURKE, O. P.
["Wisdom conducted the just man through the right ways, and showed him the kingdom of God, made him honorable in his labors, and accomplished his works. She kept him safe from his enemies, and gave him a strong conflict that he
* * * * *
Throughout the kingdom of Aragon, in Spain (including Aragon, Valentia, and Catalonia), also in the kingdom of Majorca (a dependency of Aragon), it is allowed each secular priest to say two Masses on the 2d of November, the Commemoration of all the Faithful Departed, and each regular priest three Masses. This privilege is also enjoyed by the Dominicans of the Monastery of St. James at Pampeluna (Benedict XIV.,
De Sacrif. Missal Romae, ex. Congr. de Prof. Fide , an. 1859 editio, p. 139). This grant, it is said, was first made either by Pope Julius or Pope Paul III., and though often asked for afterwards by persons of note, was never granted to any other country, or to any place in Spain except those mentioned. For want of any very recent information upon the subject, I am unable to say how far the privilege extends at the present day. A movement is on foot, however, to petition the Holy See for an extension of this privilege to the Universal Church, in order that as much aid as possible may be given to the suffering souls in Purgatory.
* * * * *
In case of a death occurring (amongst the Armenians) Mass is never omitted. The Armenians say one on the day of burial and one on the seventh, fifteenth, and fortieth after death; also one on the anniversary day. This holy practice of praying for the dead and saying Mass in their behalf is very common throughout the entire East, with schismatics as well as Catholics.
* * * * *
As late as the sixteenth century, a very singular custom prevailed in England - viz.: that of presenting at the altar during a Mass of Requiem all the armor and military equipments of deceased knights and noblemen, as well as their chargers. Dr. Kock (Church of our Fathers, II. 507), tells us that as many as eight horses, fully caparisoned, used to be brought into the church for this purpose at the burial of some of the higher nobility. At the funeral of Henry VII., in Westminster Abbey, after the royal arms had first been presented at the foot of the altar, we are told that Sir Edward Howard rode into Church upon "a goodlie courser," with the arms of England embroidered upon his trappings, and delivered him to the abbots of the monastery ( ibid ). Something similar happened at the Mass of Requiem for the repose of the soul of Lord Bray in A. D. 1557, and at that celebrated for Prince Arthur, son of Henry VII. ( ibid ).
* * * * *
As the priest begins to recite the memento for the dead, he moves his hands slowly before his face, so as to have them united at the words " in somno pacis ." This gentle motion of the hands is aptly suggestive here of the slow, lingering motion of a soul preparing to leave the body, and the final union of the hands forcibly recalls to mind the laying down of the body in its quiet slumber in the earth. As this prayer is very beautiful, we transcribe it in full. It is thus worded: "Remember, also, O Lord! Thy servants, male and female, who have gone before us with the sign of faith and sleep in the sleep of peace, N. N.; to them, O Lord! and to all who rest in Christ, we beseech Thee to grant a place of refreshment, light, and peace; through the same Christ our Lord. Amen." At the letters N. N. the names of the particular persons to be prayed for among the departed were read out from the diptychs in ancient times. When the priest comes to them now he does not stop, but pauses awhile at " in, somno pacis " to make his private memento of those whom he wishes to pray for in particular, in which he is to be guided by the same rules that directed him in making his memento for the living, only that here he cannot pray for the conversion of any one, as he could there, for this solely relates to the dead who are detained in Purgatory. Should the Holy Sacrifice be offered for any soul among the departed which could not be benefited by it, either because of the loss of its eternal salvation or its attainment of the everlasting joys of heaven, theologians commonly teach that in that case the fruit of the Mass would enter the treasury of the Church, and be applied afterwards in such indulgences and the like as Almighty God might suggest to the dispensers of his gift (Suarez, Disp. , xxxviii, sec. 8). We beg to direct particular attention here to the expression "sleep of peace." That harsh word
death , which we now use, was seldom or never heard among the early Christians when talking of their departed brethren. Death to them was nothing else but a sleep until the great day of resurrection, when all would rise up again at the sound of the angel's trumpet; and this bright idea animated their minds and enlivened all their hopes when conversing with their absent friends in prayer. So, too, with the place of interment; it was not called by that hard name that distinguishes it too often now, viz., the grave-yard , but was called by the milder term of cemetery, which, from its Greek derivation, means a dormitory, or sleeping-place. Nor was the word bury employed to signify the consigning the body to the earth. No, this sounded too profane in the ears of the primitive Christians; they rather chose the word depose , as suggestive of the treasure that was put away until it pleased God to turn it to better use on the final reckoning day. The old Teutonic expression for cemetery was, to say the least of it, very beautiful. The blessed place was called in this tongue
gottes-acker - that is, God's field - for the reason that the dead were, so to speak, the seed sown in the ground from which would spring the harvest reaped on the day of general resurrection in the shape of glorified bodies. According to this beautiful notion, the stone which told who the departed person was that lay at rest beneath, was likened to the label that was hung upon a post by the farmer or gardener to tell the passer-by the name of the flower that was deposited beneath. This happy application of the word sleep to death runs also through Holy Scripture, where we frequently find such expressions as "He slept with his fathers," "I have slept and I am refreshed," applied from the third Psalm to our Divine Lord's time in the sepulchre; the "sleep of peace," "he was gathered to his fathers," etc.
The prayers of the Orientals for the faithful departed are singularly touching. In the Coptic Liturgy of St. Basil the memento is worded thus: "In like manner, O Lord! remember also all those who have already fallen asleep in the priesthood and amidst the laity; vouchsafe to give rest to their souls in the bosoms of our holy fathers, Abraham, Isaac, and Jacob; bring them into a place of greenness by the waters of comfort, in the paradise of pleasure where grief and misery and sighing are banished, in the brightness of the saints." The Orientals are very much attached to ancient phraseology, and hence their frequent application of "the bosom of Abraham" to that middle state of purification in the next life which we universally designate by the name of Purgatory. In the Syro-Jacobite Liturgy of John Bar Maadan, part of the memento is thus worded: "Reckon them among the number of Thine elect; cover them with the bright cloud of Thy saints; set them with the lambs on Thy right hand, and bring them into Thy habitation." The following extract is taken from the Liturgy of St. Chrysostom, which, as we have said already, all the Catholic and schismatic Greeks of the East follow: "Remember all those that are departed in the hope of the resurrection to eternal life, and give them rest where the light of Thy countenance shines upon them." But of all the Orientals, the place of honor in this respect must be yielded to the Nestorians; for, heretics as they are, too much praise cannot be given them for the singular reverence they show towards their departed brethren. From a work of theirs called the "Sinhados," which Badger quotes in his "Nestorians and their Rituals," we take the following extract: "The service of third day of the dead is kept up, because Christ rose on the third day. On the ninth day, also, there should be a commemoration, and again on the thirtieth day, after the example of the Old Testament, since the people mourned for Moses that length of time. A year after, also, there should be a particular commemoration of the dead, and some of the property of the deceased should be given to the poor in remembrance of him. We say this of believers; for, as to unbelievers, should all the wealth of the world be given to the poor in their behalf, it would profit them nothing." The Armenians call Purgatory by the name Goyan - that is, a mansion. The Chaldeans style it
Matthar , the exact equivalent of our term. By some of the other Oriental Churches it is called Kavaran , or place of penance; and
Makraran , a place of purification (Smith and Dwight, I. p. 169).
We could multiply examples at pleasure to prove that there is no church in the East to which the name of Christian can be given that does not look upon praying for the faithful departed, and offering the Holy Mass for the repose of their souls, as a sacred and solemn obligation. Protestants who would fain believe otherwise, and who not unfrequently record differently in their writings about the Oriental Christians, can verify our statements by referring to any Eastern Liturgy and examining for themselves. We conclude our remarks on this head by a strong argument in point from a very unbiased Anglican minister - the Rev. Dr. John Mason Neale. Speaking of prayers for the dead in his work entitled "A History of the Holy Eastern Church," general introduction, Vol. I. p. 509, this candid-speaking man uses the following language: "I am not now going to prove, what nothing but the blindest prejudice can deny, that the Church, east, west, and south, has, with one consentient and universal voice, even from Apostolic times, prayed in the Holy Eucharist for the departed faithful."
FUNERAL ORATION ON DANIEL O'CONNELL.
REV. THOMAS BURKE, O. P.
["Wisdom conducted the just man through the right ways, and showed him the kingdom of God, made him honorable in his labors, and accomplished his works. She kept him safe from his enemies, and gave him a strong conflict that he
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