Purgatory by Mary Anne Madden Sadlier (adventure books to read TXT) 📕

least mercy. The good Bishop, upon this, makes haste to the Pope, and faithfully relates the whole conference that had passed between him and the soul of his predecessor; and with a grave voice and lively accent enforces the necessity and importance of the business; that, in truth, when a soul lies a burning, it is in vain to dispute idle questions; the best course, then, is to run instantly for water, and to throw it on with both hands, calling for all the help and assistance we can, to relieve her; and that His Holiness should soon see the truth of the vision by the wonderful effects which were like to follow. All this he delivers so gravely, and so to the purpose, that the Pope resolves out of hand to give in charity vast sums out of his own certain and unquestionable revenue; whereby the soul of Pope Benedict was not only wonderfully comforted, but, questionless, soon released of her torments. In conclusion, the good Bishop, having well reflected with himself in what a miserable condition he had seen the soul of a Pope who had the repute of a Saint, and was really so, worked so powerfully with him, that, quitting his mitre, crosier, bishopric, and all worldly greatness, he shut himself up in a monastery, and there made a holy end; choosing rather to have his Purgatory in the austerity of a cloister than in the flames of the Church suffering. (Pp. 150, 151.)

[Footnote 1: Baronius, An. 1024.]

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I wish, again, they would in this but follow the example of King Louis of France, who was son to Louis the Emperor, surnamed the Pious. For they tell us [1] that this Emperor, after he had been thirty-three years in Purgatory, not so much for any personal crimes or misdemeanors of his own as for permitting certain disorders in his empire, which he ought to have prevented, was at length permitted to show himself to King Louis, his son, and to beg his favorable assistance; and that the king did not only most readily grant him his request, procuring Masses to be said in all the monasteries of his realm for the soul of his deceased father, but drew thence many good reflections and profitable instructions, which served him all his life-time after. Do you the same; and believe it, though Purgatory fire is a kind of baptism, and is so styled by some of the holy Fathers, because it cleanses a soul from all the dross of sin, and makes it worthy to see God, yet is it your sweetest course, here to baptize yourself frequently in the tears of contrition, which have a mighty power to cleanse away all the blemishes of sin; and so prevent in your own person, and extinguish in others, those baptismal flames of Purgatory fire, which are so dreadful. (Pp. 151, 152.)

[Footnote 1: Baronius, An . 874.]

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What shall I say of those other nations, whose natural piety led them to place burning lamps at the sepulchres of the dead, and strew them over with sweet flowers and odoriferous perfumes. [1] Do they not put Christians in mind to remember the dead, and to cast after them the sweet incense of their devout sighs and prayers, and the perfumes of their alms-deeds, and other good works?

[Footnote 1: Herod lib. 2.]

It was very usual with the old Romans to shed whole floods of tears, to reserve them in phial-glasses, and to bury them with the urns, in which the ashes of their dead friends were carefully laid up; and by them to set lamps, so artificially composed as to burn without end. By which symbols they would give us to understand, that neither their love nor their grief should ever die; but that they would always be sure to have tears in their eyes, love in their hearts, and a constant memory in their souls for their deceased friends....

They had another custom, not only in Rome but elsewhere, to walk about the burning pile where the corpse lay, and, with their mournful lamentations, to keep time with the doleful sound of their trumpets; and still, every turn, to cast into the fire some precious pledge of their friendship. The women themselves would not stick to throw in their rings, bracelets, and other costly attires, nay, their very hair also, the chief ornament of their sex; and they would have been sometimes willing to have thrown in both their eyes, and their hearts too. Nor were there some wanting, that in earnest threw themselves into the fire, to be consumed with their dear spouses; so that it was found necessary to make a severe law against it; such was the tenderness that they had for their deceased friends, such was the excess of a mere natural affection. Now, our love is infused from Heaven; it is supernatural, and consequently ought to be more active and powerful to stir up our compassion for the souls departed; and yet we see the coldness of Christians in this particular; how few there are who make it their business to help poor souls out of their tormenting flames. It is not necessary to make laws to hinder any excess in this article; it were rather to be wished that a law were provided to punish all such ungrateful persons as forgot the duty they owe to their dead parents, and all the obligations they have to the rest of their friends. (Pp. 156-158.)

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It is a pleasure to observe the constant devotion of the Church of Christ in all ages, to pray for the dead. And first, to take my rise from the Apostles' time, there are many learned interpreters, who hold that baptism for the dead, of which the Apostle speaks, [1] to be meant only of the much fasting, prayer, alms-deeds, and other voluntary afflictions, which the first Christians undertook for the relief of their deceased friends. But I need not fetch in obscure places to prove so clear an Apostolical and early custom in God's Church.

[Footnote 1: Cor. xv 29.]

You may see a set form of prayer for the dead prescribed in all the ancient liturgies of the Apostles. [1] Besides, St. Clement [2] tells us, it was one of the chief heads of St. Peter's sermons, to be daily inculcating to the people this devotion of praying for the dead; and St. Denis [3] sets down at large the solemn ceremonies and prayers, which were then used at funerals; and receives them no otherwise than as Apostolical traditions, grounded upon the Word of God. And certainly, it would have done you good to have seen with what gravity and devotion that venerable prelate performed the divine office and prayer for the dead, and what an ocean of tears he drew from the eyes of all that were present.

[Footnote 1: Liturgia utrinque, S. Jacobi, S. Math., S. Marci, S. Clem.]

[Footnote 2: Epist. I.]

[Footnote 3: S Dion. Eccles. Hier . C. 7.]

Let Tertullian [1] speak for the next age. He tells us how carefully devout people in his time kept the anniversaries of the dead, and made their constant oblations for the sweet rest of their souls. "Here it is," says this grave author, "that the widow makes it appear whether or no she had any true love for her husband; if she continue yearly to do her best for the comfort of his soul." ... Let your first care be, to ransom him out of Purgatory, and when you have once placed him in the empyrean heaven, he will be sure to take care for you and yours. I know your excuse is, that having procured for him the accustomed services of the Church, you need do no more for him; for you verily believe he is already in a blessed state. But this is rather a poor shift to excuse your own sloth and laziness, than that you believe it to be so in good earnest. For there is no man, says Origen, but the Son of God, can guess how long, or how many ages, a soul may stand in need of the purgation of fire. Mark the word ages ; he seems to believe that a soul may, for whole ages - that is, for so many hundred years - be confined to this fiery lake, if she be wholly left to herself and her own sufferings.

[Footnote 1: Tertull. De cor. mil. c 3; De monogam, c. 10.]

It was not without confidence, says Eusebius, of reaping more fruit from the prayers of the faithful, that the honor of our nation, and the first Christian Emperor, Constantine the Great, took such care to be buried in the Church of the Apostles, whither all sorts of devout people resorting to perform their devotions to God and His Saints, would be sure to remember so good an emperor. Nor did he fail of his expectation; for it is incredible, as the same author observes, what a world of sighs and prayers were offered up for him upon this occasion.

St. Athanasius [1] brings an elegant comparison to express the incomparable benefit which accrues to the souls in Purgatory by our prayers. As the wine, says he, which is locked up in the cellar, yet is so recreated with the sweet odor of the flourishing vines which are growing in the fields, as to flower afresh, and leap, as it were, for joy, so the souls that are shut up in the centre of the earth feel the sweet incense of our prayers, and are exceedingly comforted and refreshed by it.

[Footnote 1: St. Augustine's views on this subject may be seen from the extract elsewhere given, from his "Confessions," on the occasion of the death of his mother, St. Monica.]

We do not busy ourselves, says St. Cyril, with placing crowns or strewing flowers at the sepulchres of the dead; but we lay hold on Christ, the very Son of God, who was sacrificed upon the Cross for our sins: and we offer Him up again to His Eternal Father in the dread Sacrifice of the Mass, as the most efficacious means to reconcile Him, not only to ourselves, but to them also.

St. Epiphanius stuck not to condemn Arius for this damnable heresy amongst others, that he held it in vain to pray for the dead: as if our prayers could not avail them.

St. Ambrose prayed heartily for the good Emperor Theodosius as soon as he was dead, and made open profession that he would never give over praying for him till he had, by his prayers and tears, conveyed him safe to the holy mountain of Our Lord, whither he was called by his merits, and where there is true life everlasting. He had the same kindness for the soul of the Emperor Valentinian, the same for Gratian, the same for his brother Satyrus and others. He promised them Masses, tears, prayers, and that he would never forget them, never give over doing charitable offices for them.