PURGATORY:
Doctrinal, Historical and Poetical,
BY
MRS. J. SADLIER
LO! PURGATORY! DOCTRINE BLEST,
ENGARLANDED WITH LEGENDS WILD,
HISTORIC LORE AND POETRY'S FAIR FLOWERS!
_"Bring my soul out of prison, that I may praise thy name: the just
wait for me, until thou reward me."_
Ps. CXLI 8.
DEDICATION
TO THE GRACIOUS MEMORY OF MY DEARLY-BELOVED SON, REV. FRANCIS X.
SADLIER, S.J. WHOSE TENDER DEVOTION TO THE Souls in Purgatory LED HIM
TO TAKE A DEEP AND ACTIVE INTEREST IN THE PROGRESS OF THIS WORK, BUT
WHO WAS NOT PERMITTED TO SEE ITS COMPLETION, BEING CALLED HENCE,
SCARCELY THREE MONTHS AFTER HIS ORDINATION, IN THE MIDDLE OF THE MONTH
CONSECRATED TO THOSE Holy Souls, _November 14th, 1885._
R. I. P.
INTRODUCTION
I have written many books and translated many more on a great variety
of subjects, nearly all of which, I thank God now with all my heart,
were more or less religious, at least in their tendency; but the circle
of these my life-long labors seems to me incomplete. One link is
wanting to the chain, and that is a work specially devoted to the souls
in Purgatory. This omission I am anxious to supply while the working
days of my life are still with me, for, a few more years, at most, and
for me "the night cometh when no man can work."
As we advance into the vale of years and journey on the downward slope,
we are happily drawn more and more towards the eternal truths of the
great untried world beyond the grave. Foremost amongst these stands out
more and still more clearly, in all its awful reality, the dread but
consoling doctrine of Purgatory. When we have seen many of our best
beloved relatives, many of our dearest and most devoted friends - those
who started with us in "the freshness of morning" on the road of life,
which then lay so deceitfully fair and bright before them and us - they
who shared our early hopes and aspirations, and whose words and smiles
were the best encouragement of our feeble efforts - when we have seen
them sink, one by one, into the darkness of the grave, leaving the
earth more bleak and dreary year by year for those who remain - then do
we naturally follow them in spirit to those gloomy regions where one or
all may be undergoing that blessed purification which prepares them for
the eternal repose of Heaven.
Of all the divine truths which the Catholic Church proposes to her
children, assuredly none is more acceptable to the pilgrim race of Adam
than that of Purgatory. It is, beyond conception, dear and precious as
one of the links that connect the living with the vanished dead, and
which keeps them fresh in the memory of those who loved them on earth,
and whose dearest joy it is to be able to help them in that shadowy
border-land through which, in pain and sorrow, they must journey before
entering the Land of Promise, which is the City of God, seated on the
everlasting hills.
When I decided on adding yet another to the many books on Purgatory
already existing even in our own language, I, at the same time,
resolved to make it as different as possible from all the others, and
thus fill up a void of which I have long been sensible in our English
Purgatorial literature. Doctrinal works, books of devotion, e have in
abundance, but it is, unhappily, only the pious, the religiously-
inclined who will read them. Knowing this, and still desirous to
promote devotion to the Holy Souls by making Purgatory more real, more
familiar to the general reader, I thought the very best means I could
take for that end would be to make a book chiefly of legends and of
poetry, with enough of doctrinal and devotional matter to give a
substantial character to the work by placing it on the solid
foundations of Catholic dogma, patristic authority, and that, at the
same time, of the latest divines and theologians of the Church, by
selections from their published writings.
I have divided the work into five parts, viz.: Doctrinal and
Devotional, comprising extracts from Suarez, St. Catherine of Genoa,
St. Augustine, St. Gertrude, St. Francis de Sales, of the earlier and
middle ages; and from Archbishop Gibbons, Very Rev. Faa di Bruno,
Father Faber, Father Muller, C.S.S.R., Father Binet, S.J., Rev. J. J.
Moriarty, and others.
The Second Part consists of Anecdotes and Incidents relating to
Purgatory, and more or less authentic. The Third Part contains
historical matter bearing on the same subject, including Father
Lambing's valuable article on "The Belief in a Middle State of Souls
after Death amongst Pagan Nations." The Fourth Part is made up of
"Thoughts on Purgatory, from Various Authors, Catholic and non-
Catholic," including Cardinals Newman, Wiseman, and Manning; the
Anglican Bishops Jeremy Taylor and Reginald Heber, Dr. Samuel Johnson,
William Hurrell Mallock, Count de Maistre, Chateaubriand.
The Fifth and last part consists of a numerous collection of legends
and poems connected with Purgatory. Many of these are translated from
the French, especially the _Legendes de l'Autre Monde,_ by the
well-known legendist, J. Colin de Plancy. In selecting the legends and
anecdotes, I have endeavored to give only those that were new to most
English readers, thus leaving out many legends that would well bear
reproducing, but were already too well known to excite any fresh
interest.
In the poetical section I have represented as many as possible of the
best-known poets, from Dante down, and some poems of rare beauty and
merit were translated from French and Canadian poets by my daughter,
who has also contributed some interesting articles for the historical
portion of the work. As may be supposed, this book is the fruit of much
research. The collection of the material has necessarily been a work of
time, the field from which the gleanings were made being so vast, and
the selections requiring so much care.
As regards the legendary portion of the work, whether prose or poetry,
the reader will, of course, understand that I give the legends
precisely for what they are worth; by no means as representing the
doctrinal belief of Purgatory, but merely as some of the wild flowers
of poetry and romance that have grown, in the long lapse of time, from
the rich soil of faith and piety, amongst the Catholic peoples of every
land - intensified, in this instance, by the natural affection of the
living for their dear departed ones, and the solemn and shadowy mystery
in which the dead are shrouded when once they have passed the portals
of eternity and are lost to mortal sight. Some of these legends, though
exceedingly beautiful, will hardly bear close examination in the light
of Catholic dogma. Of this class is "The Faithful Soul," of Adelaide
Procter, which is merely given here as an old French legend, nearly
connected with Purgatory, and having really nothing in it contrary to
faith, though in a high degree improbable, but yet from its intrinsic
beauty and dramatic character, no less than the subtle charm of Miss
Procter's verse, eminently worthy of a place in this collection. The
same remark applies more or less to some of Colin de Plancy's legends,
notably that of "Robert the Devil's Penance," and others of a similar
kind, as also T. D. McGee's "Penance of Don Diego Rias" and Calderon's
"St. Patrick's Purgatory" - the two last named bearing on the same
subject. Nevertheless, they all come within the scope of my present
work and are, therefore, presented to the reader as weird fragments of
the legendary lore of Purgatory.
Taken altogether, I think this work will help to increase devotion to
the Suffering Souls, and excite a more tender and more sensible feeling
of sympathy for them, at least amongst Catholics, showing, as it does,
the awful reality of those purgative pains awaiting all, with few or no
exceptions, in the after life; the help they may and do receive from
the good offices of the living, and the sacred and solemn' duty it is
for Christians in the present life to remember them and endeavor to
relieve their sufferings by every means in their power. To answer this
purpose I have made the dead ages unite their solemn and authoritative
voice with that of the living, actual present in testimony of the truth
of this great Catholic dogma. The Saints, the Fathers, the Doctors of
the Church in the ages of antiquity, and the prelates and priests of
our own day all speak the same language of undoubting faith, of solemn
conviction regarding Purgatory, - make the same earnest and eloquent
appeal to the faithful on behalf of the dear suffering souls. Even the
heathen nations and tribes of both hemispheres are brought forward as
witnesses to the existence of a middle state in the after life. Nor is
Protestantism itself wanting in this great and overwhelming mass of
evidence, as the reader will perceive that some of its most eminent
divines and secular writers have joined, with no hesitating or
faltering voice, in the grand _Credo_ of the nations and the ages
in regard to Purgatory.
What remains for me to add except the earnest hope that this book may
have the effect it is intended to produce by bringing the faithful
children of the Church to think more and oftener of their departed
brethren who, having passed from the Militant to the Suffering Church,
are forever crying out to the living from their darksome prison - "Have
pity on us, have pity on us, at least you who were our friends, have
pity on us, for the hand of the Lord is heavy upon us!"
TABLE OF CONTENTS
INTRODUCTION
PART I.
DOCTRINAL AND DEVOTIONAL.
Doctrine of Suarez on Purgatory
St. Catherine of Genoa on Purgatory
Extracts from the Fathers on Purgatory
Verses from the Imitation _Thomas a Kempis._
St. Augustine and his Mother, St. Monica
St. Gertrude and the Holy Souls
St. Joseph's Intercession for the Faithful Departed
St. Francis de Sales on Purgatory
Cardinal Gibbons on Purgatory
Archbishop Hughes on Purgatory
Archbishop Lynch on Purgatory
Purgatory Surveyed _Father Binet, S. J._
Father Faber on Devotion to the Holy Souls
Why the Souls in Purgatory are called "Poor" _Mullcr._
Appeal to all Classes for the Souls in Purgatory _By a Paulist
Father._
The Souls in Purgatory _Rev. F. X. Weninger, S. J._
Popular View of Purgatory _Rev. J. J. Moriarty._
Extracts from "Catholic Belief" _Very Rev. Faa Di Bruno, D.D._
Purgatory and the Feast of All Souls _Alban Butkr._
PART II.
ANECDOTES AND INCIDENTS.
The Fruit of a Mass _Almanac of the Souls in Purgatory_.
Faith of a Pious Lady _Almanac of the Souls in Purgatory_.
Pay what Thou Owest _Ave Maria_.
VIA CRUCIS _Footsteps of Spirits_.
Strange Incidents _Footsteps of Spirits_.
True Story of the "_De Profundis_" _Ave Maria_.
Confidence Rewarded _Almanac of the Souls in Purgatory_
Anecdote of the "_De Profundis_"
Strange Occurrence in a Persian Prison _Life of St. John the
Almoner_.
A Swiss Protestant Converted by the Doctrine of Purgatory
_Catechism in Examples_.
The Dead Hand _Ave Maria_.
A Beautiful Example _Almanac of the Souls in Purgatory_.
How to Pay One's Debts _Almanac of the Souls in Purgatory_.
Faith Rewarded _Almanac of the Souls in Purgatory_.
Apparition of a Citizen of Arles _Histoire des Spectres_.
Countess of Strafford _Vie de Monsgr. de la Mothe_.
Marquis de Civrac _Une Commune Vendeenne. 183
Gratitude of the Holy Souls _Ave Maria_.
Strange Incident _Ave Maria_.
PART III.
HISTORICAL.
Doctrine of Purgatory amongst the Pagan Nations of Antiquity _Rev.
A. A. Lambing_.
Devotion to the Dead amongst American Indians
Superstitious Belief amongst American Indians
Remembrance, of the Dead amongst the Egyptians
Remembrance of the Dead throughout Europe _A. T. Sadlier_. Part
I.
Remembrance of the Dead throughout Europe _A. T. Sadlier_. Part
II.
Prayer for the Dead in the Anglo-Saxon Church _Dr. Lingard_
Singular French Custom _Voix de la Verite_
Devotion to the Holy Souls amongst the Early English _A. T.
Sadlier_
Doctrine of Purgatory in the Early Irish Church _Walsh_
Prince Napoleon's Prayer
Helpers of the Holy Souls _Lady G. Fullerton_
The Mass in Relation to the Dead _O'Brien_
Daniel O'Connell, Funeral Oration on _Rev. T. N. Burke, O.P._
Indulgence of the Portiuncula _Almanac of the Souls in
Purgatory_.
Catherine of Cardona _Almanac of the Souls in Purgatory_.
The Emperor Nicholas Praying for his Mother _Anecdotes
Chretiennes_.
Pius VI., Funeral Oration on _Rev. Arthur O'Leary, O.S.F._
Rev. Arthur O'Leary, O.S.F., Funeral Oration on _Rev. M. D'Arcy_
_De Mortuis_. Our Deceased Prelates. _Archbishop Corrigan_
PART IV.
THOUGHTS OF VARIOUS AUTHORS ON PURGATORY.
Purgatory _Cardinal Newman_
Our Debt to the Dead _Cardinal Manning_
Purgatory _Cardinal Wiseman_
Reply to some Misstatements about Purgatory _Archbishop
Spalding_
Count de Maistre on Purgatory
What the Saints thought of Purgatory
Chateaubriand on Purgatory
Mary and the Faithful Departed _Brother Azarias._
Dr. Johnson on Prayer for the Dead
The Doctrine of Purgatory _Burnett._
Mallock on Purgatory
Boileau-Despreaux and Prayer for the Dead
All Saints and All Souls _Mrs. Sadlier._
Leibnitz on the Mass as a Propitiatory Sacrifice
Extracts from "A Troubled Heart"
Eugenie de Guerin and her Brother Maurice
Passages from the "Via Media" _Newman._
All Souls _From the French._
An Anglican Bishop Praying for the Dead
"Purgatory" of Dante _Mariotti._
Month of November _Mary E. Blake._
Litany of the Departed _Acolytus._
All Souls' Day _Mrs. Sadlier._
Cemeteries
Opinions of Various Protestants
Some Thoughts for November
PART V.
LEGENDARY AND POETICAL.
_Dies Irae_
Authorship of the _Dies Irae_
Dante's _"Purgatorio"_
Hamlet and the Ghost _Shakespeare._
Calderon's "Purgatory of St. Patrick"
The Brig o' Dread _Scott._
Shelley and the Purgatory of St. Patrick
On a Great Funeral _Aubrey de Vere._
_Morte d'Arthur_ _Tennyson._
Guido and his Brother _Collin de Plancy._
Berthold in Purgatory _Collin de Plancy._
Legend of St. Nicholas _Collin de Planey._
Dream of Gerontius _Newman. St. Gregory_
Releases the Soul of Trajan _Mrs. Jameson._
St. Gregory and the Monk Legend of Geoffroid d'lden
The Queen of Purgatory _Faber_.
The Dead Priest before the Altar _Rev. A. J. Ryan_.
Memorials of the Dead _R. R. Madden_.
A Child's "_Requiescat in Pace_" _Eliza Allen Starr_.
The Solitary Soul _Ave Maria_.
Story of the Faithful Soul _Adelaide Procter_.
Generade, the Friend of St. Augustine _De Plancy_
St. Thomas Aquinas and Friar Romanus _De Plancy_.
The Key that Never Turns _Eleanor C. Donnelly_.
A Burial _Thomas Davis_.
Hymn for the Dead _Newman_.
The Two Students _De Plancy_.
The Penance of Don Diego Riaz _McGee_.
The Day of All Souls _Eliza Allen Starr_.
Message of the November Wind _Eleanor C. Donnelly_.
Legend of the Time of Charlemagne
The Dead Mass
The Eve of St. John _Sir Walter Scott_.
Request of a Soul in Purgatory
All Souls' _Marion Muir_.
The Dead _Octave Cremasie_
A REQUIEM _Sir Walter Scott_.
Penance of Robert the Devil _De Plancy_.
All Souls' Eve
Commemoration of All Souls _Harriet M. Skidmore_.
The Memory of the Dead _Faber_.
The Holy Souls.
Author of "Christian Schools and Scholars."
The Palmer's Rosary _Eliza Allen Starr_.
A Lyke Wake Dirge.
All Souls' Day _Lyra Liturgica_.
The Suffering Souls. _E. M. V. Bulger._
"The Voices of the Dead." _M. R. in "The Lamp."_
The Convent Cemetery. _Rev. A. J. Ryan._
One Hour after Death. _Eliza Allen Starr._
A Prayer for the Dead. _T. D. McGee._
The _De Profundis Bell._ _Harriet M. Skidmore._
November. _Anna T. Sadlier._
For the Souls in Purgatory.
All Souls' Eve.
Our Neighbor. _Eliza Allen Starr._
Old Bells.
O Holy Church. _Harriet M. Skidmore._
An Incident of the Battle of Bannockburn. _Sir Walter Scott._
Pray for the Martyred Dead.
In Winter. _Eliza Allen Starr._
_Oremus._ _Mary E. Mannix._
Funeral Hymn. _A. T. Sadlier._
_Chant Funebre._ _Nisard._
_Requiescat in Pace._ _Harriet M. Skidmore._
The Feast of All Souls in the Country. _Anna T. Sadlier._
_Requiem AEternum_ _T. D. McGee._
APPENDIX.
Association of Masses and Stations of the Cross.
Extracts from _The Catholic Review_ of New York.
A Duty of November. _The Texas Monitor._
Purgatorial Association. _Catholic Columbian._
The Holy Face and the Suffering Souls.
When will they Learn its Secret? _Baptist Examiner._
PART I.
DOCTRINAL AND DEVOTIONAL.
"But now, brethren, if I come to you, speaking with tongues: what shall
I profit you, unless I speak to you either in revelation, or in
knowledge, or in prophecy, or in doctrine?"
- ST. PAUL, I. COR. PURGATORY:
DOCTRINAL AND DEVOTIONAL.
DOCTRINE OF SUAREZ ON PURGATORY.
THE PLACE.
It is a certain truth of faith that after this life there is a place of
Purgatory. Though the name of Purgatory may not be found in Holy
Scripture, that does not matter, if we can show that the thing meant by
the name can be found there; for often the Church, either because of
new heresies, or that the doctrine of the faith may be set forth more
clearly and shortly, gives new and simple names, in which the mysteries
of the faith are summed up. This is evident in the cases of the Holy
Trinity, the Incarnation, and the Holy Eucharist.
The doctrine of Purgatory is proved by: - the Old Testament, the New
Testament, the Councils of the Church, especially those of Florence and
of Trent, the Fathers and Tradition, and by theological reasons.
WHERE PURGATORY IS.
Nothing is said in Holy Scripture about this place, nor is there any
definition of the Church concerning it. The subject, therefore, comes
within the range of theological discussion. Theologians, however,
suppose Purgatory to be a certain corporeal place, in which souls are
kept till they pay fully the debt which they owe. It is true that they
do not in themselves need a corporeal place, since they are spirits;
but yet, as they are in this world, they must, of necessity, be in some
corporeal place - at any rate, with regard to substantial presence. Thus
we see that God, in His providence, has made definite places for the
Angels, according to the difference of their states. Gehenna is
prepared for the devil and his angels, whereas the empyreal Heaven is
made for the good angels. In this way, it is certain that the souls,
paying their debt, are kept in a corporeal place. This place is not
heaven, for nothing that is defiled enters there; nor is it hell, for
in hell there is no redemption, and from that place no souls can be
saved.
PAIN OF LOSS AND SENSE.
The pain of loss is the want of the vision of God and of the whole of
our everlasting beatitude. The pain of sense is the suffering of
punishment specially inflicted over and above the loss of the beatitude
of Heaven.
We must assert that the souls in Purgatory suffer the pain of loss,
tempered by hope, and not like the souls in hell, which have no hope.
In the pain of sense we can distinguish two things. There is the sorrow
which follows closely the want or delay of the vision of God, and has
that for its object. There is also another pain, as it were outward,
and this is proportioned to the sensible pain which is caused in us by
fire, or any like action, contrary to nature and hurtful to it. That in
Purgatory this sorrow does follow the loss of God is most certain; for
that loss, or delay, is truly a great evil, and is most keenly felt to
be such by those souls that with all their strength love God and long
to see Him. Therefore, it is impossible for them not to feel the
greatest sorrow about that delay.
* * * * *
We must assert that, besides the pain of loss and the sorrow annexed to
it, there is in Purgatory a proper and peculiar pain of sense. This is
the more common judgment of the scholastics; and seems to be received
by the common judgment and approbation of the Church. Indeed, the
equity of the avenging justice of God requires this. The sinner,
through inordinate delight in creatures and affection for them,
deserves a punishment contrary to that delight; and if in this life he
has not made full satisfaction, he must be punished and freed by some
such pain as this, which we call the pain of sense. Theologians in
common teach this, and distinguish a proper pain of sense from the
sorrow caused by the want of the vision of God. Thus they distinguish
spiritual pains, such as sorrow for the delay of the vision, and
remorse of conscience, from corporeal pains, which come from the fire,
or any other instrument of God. These corporeal pains we comprehend
under the pain of sense.
* * * * *
Whether, besides the fire, other corporeal things, such as water and
snow, are used as instruments for punishing the souls is uncertain.
Bede says that souls in Purgatory were seen to pass from very great
heat to very great cold, and then from cold to heat. St. Anselm
mentions these punishments disjunctively. He says, "or any other kind
of punishments." We cannot, therefore, speak of this with certainty.
THE PAIN OF LOSS.
In this matter we may look at the pain of loss as well as the pain of
sense. It is certain that the pain of loss is very sharp, because of
the greatness of the good for which they wait. True, it is only for a
time; yet it is rightly reckoned, as St. Thomas taught, a greater evil
than any loss in this life. He and other theologians with him mean that
the sorrow also which springs from the apprehension of this evil is
greater than any pain or sorrow here. Hence, they conclude that the
pain of loss in every way exceeds all pains of this life; for they
think, as I have already noted, that this sorrow pertains to the pain
of loss, and therefore they join this pain with privation, that the
punishment may be greater in every way.... The vision of God and the
beatitude of heaven are such that the possession of them, even for a
day, could exceed all goods of this life taken together and possessed
for a long time.... Therefore, even a short delay of such a good is a
very heavy sorrow, far exceeding all the pains of this life. The Holy
Souls well understand and weigh the greatness of this evil; and very
piercing is the pain they feel, because they know that they are
suffering through their own negligence and by their own fault.... There
are, however, certain things which would seem to have power to lessen
their pain:
1. They are certain of future glory. This hope must bring them much
joy; as St. Paul says, "rejoicing in hope." (Roms. xii. 12.)
2. There is the rightness of their will, by which they are conformed to
the justice of God. Hence, it follows that, in a certain sense, their
pain is voluntary, and thus not so severe.
3. By the love of God they not only bear their punishment, but rejoice
in it, because they see that it is the means of satisfying God and
being brought to Heaven.
4. If they choose, they can turn their thoughts from the pain of delay,
and give them very attentively to the good of hope. This would bring
them consolation.
THE PAIN OF SENSE.
It is the common judgment of theologians, with St. Augustine, St.
Thomas, and St. Bonaventure, that this pain is bitterer than all pain
of this life.... Theologians, in common with St. Thomas and St.
Bonaventure, teach that the pain of Purgatory is not in any way
inflicted by devils. These souls are just and holy. They cannot sin any
more; and, to the last, they have overcome the assaults of the devils.
It would not, therefore, be fitting that such souls should be given
into their power to be tormented by them. Again, when the devils tempt
wayfarers, they do it because they hope to lead them into sin, however
perfect they may be; but they could have no such hope about the souls
in Purgatory, and so would not be likely to tempt them. Besides, they
know that their temptations or harassings would have an effect not
intended by them, and would bring the souls from Purgatory to Heaven
more quickly.
* * * * *
It is the common law that souls in Purgatory, during the whole time
that they are there, cannot come out from the prison, even if they
wish; The constant closing of the prison-doors is a part of the
severity of their punishment. So teach St. John Chrysostom, St.
Athanasius, and St. Augustine.... The reason for this is the law of the
justice of God. The souls of the lost are kept in prison by force and
against their will. The souls in Purgatory stay there willingly, for
they understand the just will of God and submit to it. This law,
however, can be sometimes dispensed with; and so St. Augustine holds it
to be probable that there are often true apparitions of the Holy Souls
by the permission of God.... It is true that, as a rule, these are
apparitions of souls, who, by a special decree of God, are suffering
their Purgatory somewhere in this world.... One thing, however, we must
note in these cases. When such a permission is given, the pain of the
soul is not interrupted. This is not only seen from the visions
themselves, but is what reason requires.
* * * * *
Here occurs the question whether the Holy Souls pray for us and can
gain anything for us by merit of congruity, or, at least, impetrate it
for us, as others prefer to say. Some have said that they do not thus
pray for us, because it is not fitting to their state, in that they are
debtors and, as it were, kept in prison for their debts; and also
because they do not see God, and so do not know what is done here. They
might know such things by special revelations, but revelations of this
kind are not due to their state. But surely their penal state does not
necessarily hinder the Holy Souls from praying for, and impetrating for
us. They are holy and dear to God; and they love us with charity,
remembering us, and knowing, at least in a general way, the dangers in
which we live; they understand also how greatly we need the help of
God: why, then, should they not be able to pray for us, even though in
another way they are paying to God their debt of punishment? For we
also in this life are debtors to God, and yet we pray for others....
Besides, we may well believe that the Holy Angels make revelations to
the souls in Purgatory about their relatives or friends still living on
this earth. They will do this for the consolation of the Holy Souls, or
that they may know what to ask for us in particular cases, or that they
may know of our prayers for them.
ST. CATHARINE OF GENOA ON PURGATORY.
This Holy Soul, while still in the flesh, was placed in the purgatory
of the burning love of God, in whose flames she was purified from every
stain, so that when she passed from this life she might be ready to
enter the presence of God, her most sweet love. By means of that flame
of love she comprehended in her own soul the condition of the souls of
the faithful in Purgatory, where they are purified from the rust and
stain of sins, from which they have not been cleansed in this world.
And as in the purgatory of that divine flame she was united with the
divine love and satisfied with all that was accomplished in her, she
was enabled to comprehend the state of the souls in Purgatory, and thus
discoursed concerning it:
"As far as I can see, the souls in Purgatory can have no choice but be
there; this God has most justly ordained by His divine decree. They
cannot turn towards themselves and say, 'I have committed such and such
sins for which I deserve to remain here;' nor can they say, 'Would that
I had refrained from them, for then I should at this moment be in
Paradise;' nor again, 'This soul will be released before me;' or, 'I
shall be released before her.' They retain no memory of either good or
evil respecting themselves or others which would increase their pain.
They are so contented with the divine inspirations in their regard, and
with doing all that is pleasing to God in that way which he chooses,
that they cannot think of themselves, though they may strive to do so.
They see nothing but the operation of the divine goodness which is so
manifestly bringing them to God that they can reflect neither on their
own profit nor on their hurt. Could they do so, they would not be in
pure charity. They see not that they suffer their pains in consequence
of their sins, nor can they for a moment entertain that thought, for
should they do so it would be an active imperfection, and that cannot
exist in a state where there is no longer the possibility of sin. At
the moment of leaving this life, they see why they are sent to
Purgatory, but never again; otherwise they would still retain something
private, which has no place there. Being established in charity, they
can never deviate therefrom by any defect, and have no will or desire
save the pure will of pure love, and can swerve from it in nothing.
They can neither commit sin nor merit by refraining from it.
* * * * *
"There is no peace to be compared with that of the souls in Purgatory,
save that of the saints in Paradise, and this peace is ever augmented
by the inflowing of God into these souls, which increases in proportion
as the impediments to it are removed. The rust of sin is the
impediment, and this the fire continually consumes, so that the soul in
this state is continually opening itself to admit the divine
communication. As a covered surface can never reflect the sun, not
through any defect in that orb, but simply from the resistance offered
by the covering, so, if the covering be gradually removed, the surface
will by little and little be opened to the sun and will more and more
reflect his light. So it is with the rust of sin, which is the
covering of the soul. In Purgatory the flames incessantly consume it,
and as it disappears the soul reflects more and more perfectly the true
sun, who is God. Its contentment increases as this rust wears away, and
the soul is laid bare to the divine ray; and thus one increases and the
other decreases until the time is accomplished. The pain never
diminishes, although the time does; but, as to the will, so united is
it to God by pure charity, and so satisfied to be under His divine
appointment, that these souls can never say their pains are pains.
"On the other hand, it is true that they suffer torments which no
tongue can describe nor any intelligence comprehend, unless it be
revealed by such a special grace as that which God has vouchsafed to
me, but which I am unable to explain. And this vision which God
revealed to me has never departed from my memory. I will describe it as
far as I am able, and they whose intellects our Lord will deign to open
will understand me.
* * * * *
"The source of all suffering is either original or actual sin. God
created the soul pure, simple, free from every stain, and with a
certain beatific instinct towards Himself. It is drawn aside from Him
by original sin, and when actual sin is afterwards added this withdraws
it still farther, and ever, as it removes from Him, its sinfulness
increases because its communication with God grows less and less.
* * * * *
"Since the souls in Purgatory are freed from the guilt of sin, there is
no barrier between them and God save only the pains they suffer, which
delay the satisfaction of their desire. And when they see how serious
is even the slightest hindrance, which the necessity of justice causes
to check them, a vehement flame kindles within them, which is like that
of hell. They feel no guilt, however, and it is guilt which is the
cause of the malignant will of the condemned in hell, to whom God does
not communicate His goodness; and thus they remain in despair and with
a will forever opposed to the good-will of God.
* * * * *
"The souls in Purgatory are entirely conformed to the will of God;
therefore, they correspond with His goodness, are contented with all
that He ordains, and are entirely purified from the guilt of their
sins. They are pure from sins because they have in this life abhorred
them and confessed them with true contrition; and for this reason God
remits their guilt, so that only the stains of sin remain, and these
must be devoured by the fire. Thus freed from guilt and united to the
will of God, they see Him clearly according to that degree of light
which He allows them, and comprehend how great a good is the fruition
of God, for which all souls were created. Moreover, these souls are in
such close conformity to God and are drawn so powerfully toward Him by
reason of the natural attraction between Him and the soul, that no
illustration or comparison could make this impetuosity understood in
the way in which my spirit conceives it by its interior sense.
Nevertheless, I will use one which occurs to me.
"Let us suppose that in the whole world there were but one loaf to
appease the hunger of every creature, and that the bare sight of it
would satisfy them. Now man, when in health, has by nature the instinct
for food, but if we can suppose him to abstain from it and neither die,
nor yet lose health and strength, his hunger would clearly become
increasingly urgent. In this case, if he knew that nothing but this
loaf would satisfy him, and that until he reached it his hunger could
not be appeased, he would suffer intolerable pain, which would increase
as his distance from the loaf diminished; but if he were sure that he
would never see it, his hell would be as complete as that of the damned
souls, who, hungering after God, have no hope of ever seeing the bread
of life. But the souls in Purgatory have an assured hope of seeing Him
and of being entirely satisfied; and therefore they endure all hunger
and suffer all pain until that moment when they enter into eternal
possession of this bread, which is Jesus Christ, our Lord, our Saviour,
and our Love.
* * * * *
"I will say, furthermore: I see that as far as God is concerned,
Paradise has no gates, but he who will may enter. For God is all mercy,
and His open arms are ever extended to receive us into His glory. But I
see that the divine essence is so pure - purer than the imagination can
conceive - that the soul, finding in itself the slightest imperfection,
would rather cast itself into a thousand hells than appear, so stained,
in the presence of the divine majesty. Knowing, then, that Purgatory
was intended for her cleansing, she throws herself therein, and finds
there that great mercy, the removal of her stains.
"The great importance of Purgatory, neither mind can conceive nor
tongue describe. I see only that its pains are as great as those of
hell; and yet I see that a soul, stained with the slightest fault,
receiving this mercy, counts the pains as nought in comparison with
this hindrance to her love. And I know that the greatest misery of the
souls in Purgatory is to behold in themselves aught that displeases
God, and to discover that, in spite of His goodness, they had consented
to it. And this is because, being in the state of grace, they see the
reality and the importance of the impediments which hinder their
approach to God.
* * * * *
"From that furnace of divine love I see rays of fire dart like burning
lamps towards the soul; and so violent and powerful are they that both
soul and body would be utterly destroyed, if that were possible. These
rays perform a double office; they purify and they annihilate.
"Consider gold: the oftener it is melted the more pure does it become;
continue to melt it and every imperfection is destroyed. This is the
effect of fire on all materials. The soul, however, cannot be
annihilated in God, but in herself she can, and the longer her
purification lasts the more perfectly does she die to herself, until at
length she remains purified in God.
"When gold has been completely freed from dross, no fire, however
great, has any further action on it, for nothing but its imperfections
can be consumed. So it is with the divine fire in the soul. God retains
her in these flames until every stain is burned away, and she is
brought to the highest perfection of which she is capable, each soul in
her own degree. And when this is accomplished, she rests wholly in God.
Nothing of herself remains, and God is her entire being. When He has
thus led her to Himself and purified her, she is no longer passible,
for nothing remains to be consumed. If, when thus refined, she should
again approach the fire she would feel no pain, for to her it has
become the fire of divine love, which is life eternal and which nothing
mars."
* * * * *
And thus this blessed Soul, illuminated by the divine ray, said: "Would
that I could utter so strong a cry that it would strike all men with
terror, and say to them: O wretched beings! why are you so blinded by
this world that you make, as you will find at the hour of death, no
provision for the great necessity that will then come upon you?
"You shelter yourselves beneath the hope of the mercy of God, which you
unceasingly exalt, not seeing that it is your resistance to His great
goodness which will be your condemnation. His goodness should constrain
you to His will, not encourage you to persevere in your own. Since His
justice is unfailing, it must needs be in some way fully satisfied.
"Have not the boldness to say: 'I will go to confession and gain a
plenary indulgence, and thus I shall be saved?' Remember that the full
confession and entire contrition which are requisite to gain a plenary
indulgence are not easily attained. Did you know how hardly they are
come by, you would tremble with fear and be more sure of losing than of
gaining them."
EXTRACTS FROM THE FATHERS. [1]
[Footnote 1: These extracts are purposely different from those quoted
by the learned author of "Purgatory Surveyed," in that portion of his
treatise herein comprised.]
ST. CYPRIAN [1] writes: "Our predecessors prudently advised that no
brother, departing this life should nominate any churchman his
executor; and should he do it, that no oblation should be made for him,
nor sacrifice offered for his repose; of which we have had a late
example, when no oblation was made, nor prayer, in his name, offered in
the Church." [2]
[Footnote 1: Ep., xlvi., p. 114.]
[Footnote 2: Cardinal Wiseman commenting upon this passage, says: "It
was considered, therefore, a severe punishment, that prayers and
sacrifices should not be offered up for those who had violated any of
the ecclesiastical laws." - _Lectures on the Catholic Church._
Lecture xi., p. 59.]
ORIGEN, who wrote in the same century as Cyprian, and some two hundred
years after Christ, speaks as follows, in language the most distinct,
upon our doctrine of Purgatory: "When we depart this life, if we take
with us virtues or vices, shall we receive reward for our virtues, and
shall those trespasses be forgiven to us which we knowingly committed;
or shall we be punished for our faults, and not receive the reward of