Purgatory.

by Mary Anne Madden Sadlier.

INTRODUCTION

I have written many books and translated many more on a great variety of subjects, nearly all of which, I thank G.o.d 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, a.s.suredly 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 G.o.d, 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 pa.s.sed 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 cla.s.s 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 ma.s.s 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 pa.s.sed 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!"

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 G.o.d, 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 h.e.l.l, for in h.e.l.l 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 G.o.d and of the whole of our everlasting beat.i.tude. The pain of sense is the suffering of punishment specially inflicted over and above the loss of the beat.i.tude of Heaven.

We must a.s.sert that the souls in Purgatory suffer the pain of loss, tempered by hope, and not like the souls in h.e.l.l, 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 G.o.d, 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 G.o.d 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 G.o.d and long to see Him. Therefore, it is impossible for them not to feel the greatest sorrow about that delay.

We must a.s.sert 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 G.o.d 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 G.o.d. 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 G.o.d. 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 pa.s.s 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 G.o.d and the beat.i.tude 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 G.o.d. Hence, it follows that, in a certain sense, their pain is voluntary, and thus not so severe.

3. By the love of G.o.d they not only bear their punishment, but rejoice in it, because they see that it is the means of satisfying G.o.d 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 a.s.saults 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 hara.s.sings would have an effect not intended by them, and would bring the souls from Purgatory to Heaven more quickly.