St. Margaret Mary and Purgatory

Before Holy Mass today, I picked up my favorite book, “Purgatory – Explained by the Lives and Legends of the Saints” by Fr. F.X. Shouppe S.J. As always when reading this book, I stumbled upon a story that shook me up a bit. The story comes from St. Margaret Mary Alacoque. In 2019, I posted St. Margaret Mary and the Sacred Heart of Jesus giving a little information about her. This great saint is mentioned several times in the Purgatory book. In fact, there are four different stories, which are related to her and Purgatory. I’ve decided to post all of them here for our edification.

First Story

Let us conclude what we have said concerning the nature of these pains by some details which we find in the Life of Blessed Margaret Mary of the Visitation. They are taken in part from the Memoir of Mother Grefifier, who, wisely diffident on the subject of the extraordinary graces granted to Blessed Sister Margaret, recognized the truth only after a thousand trials. Mother Philiberte Emmanuel de Montoux, Superior at Annecy, died 2 February 1683, after a life which had edified the whole Order. Mother Grefifier recommended her especially to the prayers of Sister Margaret. After some time the latter told her superior that Our Lord had made known to her that this soul was most dear to Him on account of her love and fidelity in His service, and that an ample recompense awaited her in Heaven when she should have accomplished her purification in Purgatory.

The Blessed Sister saw the departed in the place of expiation. Our Lord showed her the sufferings which she endured, and how greatly she was relieved by the suffrages and good works which were daily offered for her throughout the whole Order of the Visitation. During the night from Holy Thursday to Good Friday, whilst Sister

Margaret was still praying for her. He showed her the soul of the departed as placed under the chalice which contained the Sacred Host on the altar of repose. There she participated in the merits of His agony in the Garden of Olives. On Easter Sunday, which that year fell on April 18, Sister Margaret saw the soul enjoying the commencement, as it were, of eternal felicity, desiring and hoping soon to be admitted to the vision and possession of God.

Finally, a fortnight after, on 2 May Sunday, Feast of the Good Shepherd, she saw the soul of the departed as rising sweetly into eternal glory, chanting melodiously the canticle of Divine Love.

Let us see how Blessed Margaret herself gives the account of this last apparition in a letter addressed on the same day, 2 May 1623, to Mother de Saumaise at Dijon: “Jesus forever!

My soul is filled with so great a joy that I can scarcely restrain myself Permit me, dear Mother, to communicate it to your heart, which is one with mine in that of Our Lord. This morning, Sunday of the Good Shepherd, on my awakening, two of my good suffering friends came to bid me adieu.

Today the Supreme Pastor receives them into His eternal fold with a million other souls. Both joined this multitude of blessed souls, and departed singing canticles of joy. One is the good Mother Philiberte Emmanuel de Montoux, the other Sister Jeanne Catherine Gacon. One repeated unceasingly these words: Love triumphs, love rejoices in God; the other. Blessed are the dead who die in the Lord, and the Religious who live and die in the exact observance of their rules. Both desired that I should say to you on their part that death may separate souls, but can never disunite them. If you knew how my soul was transported with joy! For whilst I was speaking to them, I saw them sink by degrees into glory like a person who plunges into the vast ocean. They ask of you in thanksgiving to the Holy Trinity one Laudate and three times Gloria Patri. As I desired them to remember us, their last words were that ingratitude is unknown in Heaven.”

Second Story

We read of the Life of Blessed Margaret Mary that a soul was tortured in a bed of torments on account of her indolence during life; at the same time she was subjected to a particular torture in her heart, on account of certain wicked sentiments, and in her tongue, in punishment of her uncharitable words. Moreover, she had to endure a frightful pain of an entirely different nature, caused neither by fire nor iron, but by the sight of a condemned soul. Let us see how the Blessed Margaret describes it in her writings.

“I saw in a dream,” she says, “one of our sisters who had died some time previous. She told me that she suffered much in Purgatory, but that God had inflicted upon her a suffering which surpassed all other pains, by showing her one of her near relatives precipitated into Hell.

“At these words I awoke, and felt as though my body was bruised from head to foot, so that it was with difficulty I could move. As we should not believe in dreams, I paid little attention to this one, but the Religious obliged me to do so in spite of myself. From that moment she gave me no rest, and said to me incessantly, ‘Pray to God for me; offer to Him your sufferings united to those of Jesus Christ, to alleviate mine; and give me all you shall do until the first Friday in May, when you will please communicate for me.’ This I did, with permission of my superior.

“Meanwhile the pain which this suffering soul caused me increased to such a degree that I could find neither comfort nor repose. Obedience obliged me to seek a little rest upon my bed; but scarcely had I retired when she seemed to approach me, saying, ‘You recline at your ease upon your bed; look at the one upon which I lie, and where I endure intolerable sufferings.’ I saw that bed, and the very thought of it makes me shudder. The top and bottom was of sharp flaming points which pierced the flesh. She told me then that this was on account of her sloth and negligence in the observance of the rules. ‘My heart is torn,’ she continued, ‘and causes me the most terrible sufferings for my thoughts of disapproval and criticism of my superiors. My tongue is devoured by vermin, and, as it were, torn from my mouth continually, for the words I spoke against charity and my little regard for the rule of silence. Ah! would that all souls consecrated to God could see me in these torments. If I could show them what is prepared for those who live negligently in their vocation, their zeal and fervor would be entirely renewed, and they would avoid those faults which now cause me to suffer so much.’

“At this sight I melted into tears. ‘Alas!’ said she, ‘one day passed by the whole community in exact observance would heal my parched mouth; another passed in the practice of holy charity would cure my tongue; and a third passed without any murmuring or disapproval of superiors would heal my bruised heart; but no one thinks to relieve me.’

“After I had offered the Communion which she had asked of me, she said that her dreadful torments were much diminished, but she had still to remain a long time in

Purgatory, condemned to suffer the pains due to those souls that have been tepid in the service of God. As for myself,” adds Blessed Margaret Mary, “I found that I was freed from my sufferings, which I had been told would not diminish until the soul herself should be relieved.” (Languet, Vie de la B. Marguerite).

In that famous apparition where Blessed Margaret Mary saw the deceased Religious suffering intensely for her tepidity, the poor soul, after having related in detail the torments which she endured, concluded with these words: “Alas! one hour of exactitude in silence would cure my parched mouth; another passed in the practice of charity would heal my tongue; another passed without murmuring or disapprobation of the actions of the Superior would cure my tortured heart.”

By this we see that the soul asked not for works of supererogation, but only the application of those to which the Religious are obliged.

Third Story

Monseigneur Languet, Bishop of Soissons, makes the same remark with reference to a circumstance which he relates in the Life of Blessed Margaret Alacoque. Madame Billet, wife of the doctor of the house – that is to say, of the convent of Paray – where the blessed sister resided, had Just died. The soul of the deceased appeared to the servant of God, asking her prayers, and charging her to warn her husband of two secret affairs that concerned his salvation. The holy sister gave an account of what had taken place to her Superior, Mother Greffier. The Superior ridiculed the vision, and the one who related it to her; she imposed silence upon Margaret, forbidding her to say or do anything regarding what had been asked of her. “The humble Religious obeyed with simplicity; and with the same simplicity she related to Mother Greffier the second solicitation which she received from the deceased some days later; but the Superior treated this with the same contempt. However, the following night she herself was aroused by such a horrible noise in her room that she thought she would die from fright. She called the sisters, and when assistance came, she was on the point of swooning away. When she somewhat recovered, she reproached herself with incredulity, and no longer delayed to acquaint the doctor with what had been revealed to Sister Margaret.

“The doctor recognized the warning as coming from God, and profited by it. As for Mother Greffier, she learned by experience that if distrust is ordinarily the wisest policy, it is sometimes wrong to carry it too far, especially when the glory of God and the good of our neighbor is concerned.”

Fourth Story

Among the revelations of Our Lord to Margaret Mary on the subject of Purgatory there is one which shows how particularly severe are the punishments inflicted for faults against Charity. “One day,” relates Monseigneur Languet, “Our Lord showed His servant a number of souls deprived of the assistance of the Blessed Virgin and the saints, and even of the visits of their angel guardians; this was,” said her Divine Master, “in punishment for their want of union with their superiors, and certain misunderstandings. Many of those souls were destined to remain for a great length of time in horrible flames. The blessed sister recognized also many souls who had lived in religion, and who, on account of their lack of union and charity with their brethren, were deprived of their suffrages and received no alleviations.”

If it is true that God punishes thus severely those that have failed in Charity, He will be infinitely merciful towards those who have practiced this virtue so dear to His Heart. But before all things. He says to us by the mouth of His Apostle, Saint Peter, have a constant mutual charity among yourselves, for charity covers a multitude of sins. (1 Peter 4:8).

Let us hear Monseigneur Languet again in the Life of Margaret Mary. It is Mother Grefiber, he says, who, in the memoir she wrote after the death of the blessed sister, attests the following fact. “I cannot omit the cause of certain particular circumstances which manifest the truth of a revelation made on this occasion to the servant of God. The father of one of the novices was the cause of it. This gentleman had died some time previous, and had been recommended to the prayers of the community. The charity of Sister Margaret, then Mistress of Novices, urged her to pray more especially for him.

“Some days later the novice went to recommend him to her prayers. ‘My daughter,’ said her holy mistress, ‘be perfectly tranquil; your father is rather in a condition to pray for us.

Ask your mother what was the most generous action your father performed before his death; this action has obtained for him from God a favorable judgment.’

“The action to which she alluded was unknown to the novice; no one in Paray knew the circumstance of a death which had happened so far away from that town. The novice did not see her mother until long afterwards, on the day of her profession. She then asked what was that generous Christian action which her father had performed before dying. ‘When the Holy Viaticum was brought to him,’ replied her mother, ‘the butcher joined those who accompanied the Blessed Sacrament, and placed himself in a corner of the room. The sick, on perceiving him, called him by his name, told him to approach, and, pressing his hand with a humility uncommon in persons of his rank, asked pardon for some hard words which he had addressed to him from time to time, and desired that all present should be witness of the reparation which he made.’ Sister Margaret had learned from God alone what had taken place, and the novice knew by that the consoling truth of what she had told her concerning her father’s happy state in the other life.”

Let us add that God, by this revelation, has shown us once more how Charity covereth a multitude of sins, and will cause us to find Mercy in the day of Justice.

Blessed Margaret Mary received from our Divine Lord another communication relative to Charity. He showed her the soul of a deceased person who had to undergo but a light chastisement, and He told her that among all the good works which this person had performed in the world, He had taken into special consideration certain humiliations to which she had submitted in the world, because she had suffered them in the spirit of charity, not only without murmuring, but even without speaking of them. Our Lord added, that, in recompense. He had given her a mild and favorable judgment.

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A Warning From ‘Purgatory’

During every Advent, we like to watch the 1951 movie “A Christmas Carol” with Alastair Sim. It’s our favorite rendition of Dickens’ wonderful story about the conversion of a miser after the visitation of four ghosts on Christmas.

The character Jacob Marley always makes me think of the real poor souls in Purgatory. We should try to remember to pray for them often. As good Catholics, we know the Holy Mass is the greatest thing we can offer for the poor souls.

On the third Sunday of Advent this year, I read several stories from “Purgatory” by Fr. F.X. Shouppe, S.J., which is my favorite book of all time. No other book has affected my life more than this one book. One particular story comes during Christmas. Fr. Shouppe relates:

We know that in the Catholic liturgy there is a special Mass for the dead; it is celebrated in black vestments, and is called Mass of Requiem. It may be asked whether this Mass is more profitable to the souls than any other? The Sacrifice of the Mass, notwithstanding the variety of its ceremonies, is always the same infinitely holy Sacrifice of the Body and

Blood of Jesus Christ; but as the Mass for the Dead contains special prayers for the holy souls, it also obtains special assistance for them, at least at those times when the liturgical laws permit the priest to celebrate in black. This opinion, based on the institution and practice of the Church, is confirmed by a fact which we read in the Life of Venerable Father Joseph Anchieta.

This holy Religious, justly surnamed the Wonder-worker of Brazil, had, like all the saints, great charity towards the holy souls in Purgatory. One day during the Octave of Christmas, when the Church forbids the celebration of Requiem Masses, on the 27th of December, Feast of Saint John the Evangelist, this man of God, to the great astonishment of all, ascended the altar in black vestments, and offered the Holy Sacrifice for the Dead.

His superior, Father Nobrega, knowing the sanctity of Anchieta, doubted not that he had received a Divine inspiration; nevertheless, to remove from such conduct the character of irregularity which it appeared to have, he reprimanded the holy man in presence of all the brethren. “What, Father,” said he to him, “do you not know that the Church forbids the celebration of Mass in black today? Have you forgotten the Rubrics?”

The good Father, quite humble and obedient, replied with respectful simplicity that God had revealed to him the death of a Father of the Society. This Father, his fellow student at the University of Coimbra, and who at that time resided in Italy, in the College of the holy House of Loreto, had died that same night. “God,” he continued, “made this known to me, and gave me to understand that I should offer the Holy Sacrifice for him immediately, and do all in my power for the repose of his soul.” “But,” said the Superior, “do you know that the Mass celebrated as you have done will be of any benefit to him?” “Yes,” modestly replied Anchieta, “immediately after the memento for the dead, when I said these words: To Thee, God the Father Almighty, in the unity of the Holy Ghost, all honor and glory! God showed me the soul of that dear friend, freed from all its sufferings and ascending to Heaven, where his crown awaited him.”

The following true story is much like Dickens’ fictional Scrooge where the sinner is warned and given a chance to repent and change his life. Fr. Shouppe tells us:

In the year 1615, when the Fathers in Rome celebrated this monthly Communion in the church of Our Lady in Trastevere, a crowd of persons was present. Amongst the fervent

Christians there was one great sinner, who, although taking part in the pious ceremonies of religion, had for a long time led a very wicked life. This man, before entering the church, saw coming out and advancing towards him a man of humble appearance, who asked of him alms for the love of God. He at first refused, but the poor man, as is customary with beggars, persisted, asking for the third time in a most pitiful tone of supplication. Finally, yielding to a good inspiration, our sinner recalled the mendicant and gave him a piece of money.

Then the poor man changed his entreaties into other language. “Keep your money,” said he; “I stand in no need of your liberality; but you yourself greatly need to make a change in your life. Know that it was to give you this salutary warning that I came from Mount Gargano to the ceremony which was to take place in this church today. It is now twenty years since you have been leading this deplorable life, provoking the anger of God instead of appeasing it by a sincere Confession. Hasten to do penance if you would escape the stroke of Divine Justice ready to fall upon your head.”

The sinner was struck by these words: a secret fear took possession of him when he heard the secrets of conscience revealed, which he thought were known to God alone. His emotion increased when he saw the poor man vanish like smoke before his eyes. Opening his heart to grace, he entered the church, cast himself upon his knees and shed a torrent of tears. Then sincerely repenting, he sought a confessor, made an avowal of his crimes and asked pardon. After Confession, he related to the priest what had happened to him, begging him to make it known in order that devotion towards the holy souls might be increased; for he had no doubt that it was a soul just delivered that had obtained for him the grace of conversion.

It may here be asked who was that mysterious mendicant that appeared to this sinner in order to convert him? Some have believed that it was none other than the Archangel Michael, because he said that he came from Mount Gargano. We know that this mountain is celebrated throughout Italy for an apparition of Saint Michael, in whose honor a magnificent shrine has been erected. However this may be, the conversion of this sinner by such a miracle, and at the same moment when prayers and Holy Communion were being offered for the faithful departed, shows plainly the excellence of this devotion and how pleasing it must be in the sight of God.

Let us therefore conclude in the words of Saint Bernard, “May charity lead you to communicate, for there is nothing more efficacious for the eternal repose of the dead.”

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Purgatory According to the Scriptures and History

It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins (II Maccabees 12:46).

This verse tells us that sins can be forgiven after death by the intercession of prayers of those who still live.

St. Paul through the Holy Ghost tells us in the Apocalypse the defiled will not enter Heaven. [1] Yet, all good men are defiled in someway. There may be an attachment to sin even through ignorance and the punishment due to forgiven mortal sin. Men don’t always repair and make restitutions for their sins, which is a type of defilement. Therefore, a place of purgation and purification must exist in order that God’s justice and mercy apply perfectly and completely. How this works is explained in St. Paul’s Letter to the Corinthians.

9 For we are God’s coadjutors: you are God’s husbandry; you are God’s building.

10 According to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11 For other foundation no man can lay, but that which is laid; which is Christ Jesus. 12 Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: 13 Every man’s work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man’s work, of what sort it is. 14 If any man’s work abide, which he hath built thereupon, he shall receive a reward. 15 If any man’s work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire. 16 Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?

17 But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are (I Cor. 3:9-17).

The “day of the Lord” is Judgment Day. The temple is man. Gold, silver, and precious stones represents good works deserving of a reward (Heaven). Wood, hay, and stubble represents venial sins, which gets burned up (Purgatory). Violating the temple is mortal sin and those that do so will be destroyed (Hell).

Mortal sins are sins unto death, and venial sins are sins not unto death (First John 5:16-17). For instance, in Matthew 5:19, Jesus states that men can commit certain sins and even teach others to commit that sin but would be called least in the Kingdom of Heaven. Other sins however, Jesus says would cause men liable to hell fire. Therefore, different types of sins have different types of punishment and this is what St. Paul describes.

Lastly, Jesus implicitely tells that Purgatory exists:

“And whosoever 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, neither in this world, nor in the world to come (Matt. 12:32).”

Fr. Leo Haydock writes in his Bible commentary that St. Augustine (De Civ. 1.xxi. c. 13) and Pope St. Gregory the Great (Dial. Iv, c. 39) understood the passage to refer to Purgatory. “St. Augustine said this passage would not be true, if some sins were not forgiven in the world to come; and St. Gregory says, we are to believe from these words in the existence of the fire of purgatory, to expiate our smaller offenses, before the day of judgment. St. Isidore and Ven. Bede say the same. St. Bernard, speaking of heretics, says they do not believe in purgatory; let them then inquire of our Savior, what he meant by these words.” [2]

Fr. Cornelius à Lapide S.J. writes in his commentary, “S. Aug. (21 Civit. 24), S. Greg. (4 dialog. 39), Isidore, Bede, S. Bern., and others, quoted by Bellarmine (Lib. 2. de Purgat. sec. 4), prove from this passage, that there is a Purgatory after this life. For it would be unmeaning to say, shall not be forgiven nor in the world to come, if there were no remission of sins in the world to come. Thus a person would speak vainly who said, I will never marry a wife, neither in this world, nor in the world to come, since no wife can be married in the world to come. Mark adds, and gives greater force to the saying: but shall be guilty of eternal damnation. Moreover mortal sins are expiated in Purgatory, so far only as pertains to their punishment, but venial sins as regards both fault and punishment.” [3]

In the past, I’ve answered certain objections to Purgatory, [4] but the bottom line is that the Church is the pillar and ground for the truth (I Tim. 3:15) and the Church from its beginning has believed in Purgatory. We clearly see it in the Holy Bible. According to Apostolic traditions, liturgies were offered for the poor souls in Purgatory. We also see prayers offered for the dead in the catacombs.

The 3^rd century heretics known as the Apostolici (a sect of Encratites) denied Purgatory, but could not have done so if the universal belief didn’t already exist.

Later heretics such as the Cathars (Waldenses) of the 12^th century denied the existence of Purgatory. Some of the Eastern Orthodox (Greek and Russian) denied it after the “Orthodox Confession of Petrus Mogilas” was drawn up around 1640 AD. The Protestants denied it in the 16^th century. The fact that they all denied Purgatory demonstrates that it existed before they existed.

The 2^nd Council of Lyons (1274), Pope Benedict XII, in the dogmatic constitution “Benedietus Deus” (1336), Council of Florence (1439), and the Council of Trent (1563) defined Purgatory from a universal belief to a dogma of the Catholic Faith. [5]

God has spoken and His Church, the Pillar and Ground for the truth has spoken. Purgatory is real!

 

Footnotes:

[1] There shall not enter into it any thing defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb (Apoc. 21:27).

[2] The Haydock Bible

[3] CATHOLIC ENCYCLOPEDIA: Cornelius Cornelii a Lapide (newadvent.org)

[4] OBJECTIONS TO PURGATORY ANSWERED IN A NUTSHELL

[5] Benedictus Deus (On the Beatific Vision of God) | EWTN

~The Council of Trent – Session 25~

 

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Purgatory According to Church Fathers

St. John Chrysostom, made Bishop of Constantinople, Feb. 26, 398: 

Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them (Homilies on First Corinthians 41:5, 392 AD).

Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf (Homilies on Philippians 3:9–10, 402 AD).

St. Augustine, Bishop of Hippo, 396-430:

There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended (Sermons 159:1, 411 AD).

“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).

Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment (The City of God 21:13, 419 AD).

That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire (Handbook on Faith, Hope, and Charity 18:69 421 AD).

The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death (ibid., 29:109).

The Passion of the Holy Martyrs of Perpetua and Felicity – 202 AD

3. After a few days, while we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf. And for him I began earnestly to make supplication, and to cry with groaning to the Lord. Without delay, on that very night, this was shown to me in a vision. I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease — his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink. And I was upset, and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birthday of Geta Cæsar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me.

4. Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. And where there had been a wound, I saw a scar; and that pool which I had before seen, I saw now with its margin lowered even to the boy’s navel. And one drew water from the pool incessantly, and upon its brink was a goblet filled with water; and Dinocrates drew near and began to drink from it, and the goblet did not fail. And when he was satisfied, he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment.

(The Passion of the Holy Martyrs of Perpetua and Felicity 2:3–4, 202 AD).

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Prayer for the Faithful Departed

404. The De Profundis.

i. 100 Days, to all the faithful, every time that, at the sound of the bell at nightfall, they say devotedly on their knees the Psalm De profundis or Pater, Ave and Requiem aeternam.

ii. Plenary, once a year, if said daily. i, ii, iv.

N.B. — In places where no bell is rung, these Indulgences may be gained by reciting the above at nightfall.

iii. 50 Days, three times a day to all who say the De profundis with V. and R. Requiem aeternam.

(See Instructions, p. 1.)

Psalm cxxix.

OUT of the depths I have cried unto Thee, O Lord: Lord, hear my voice. Let thine ears be attentive: to the voice of my supplication. If Thou, O Lord, shalt mark our iniquities: O Lord, who can abide it? For with Thee there is mercy: and by reason of thy law I have waited on Thee, O Lord. My soul hath waited on his word: my soul hath hoped in the Lord. From the morning – watch even unto night: let Israel hope in the Lord. For with the Lord there is mercy: and with Him is plenteous redemption.

(404 Clement XII, Br. August n, 1736; Pius VI, Prop. March 18, 1781: Pius IX, July 18, 1877; Leo XIII, February 3, 1888.)

https://archive.org/details/theraccoltaorcol00unknuoft/page/n371/mode/2up?view=theater

 

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Great Lesson from Purgatory

My favorite book of all time is probably “Purgatory – Explained by the Lives and Legends of the Saints.”

No book has affected my life more than this one book. From time to time, I’ll pick it up and read it just to find that I’ve become too complacent in my spiritual life. Reading this book really helps to keep me in check and get back on track if needed. 

On Father’s Day, last Sunday, I opened the book and turned to an unforgettable story found in chapter 31 on page 95.

It’s about scandal.

Father Rossignoli tells a story about a famous painter in his Merveilles du Purgatoire. He writes:

“A painter of great skill and otherwise exemplary life had once made a painting not at all comformable to the strict rules of Christian modesty. It was one of those paintings which, under the pretext of being works of art, are found in the best families, and the sight of which causes the loss of so many souls.”

Before the painter died, he had spent his last years painting religious art and bequeathed all his earnings to a monastery, which was a large sum of money.

He died in “pious sentiments.”

Afterwards, he appeared in flames to a Religious and relayed his terrible fate. He tells of an immodest picture that he had painted years earlier and states,

“When I appeared before the tribunal of the Sovereign Judge, a crowd of accusers came to give evidence against me. They declared that they had been excited to improper thoughts and evil desires by a picture, the work of my hand. In consequence of those bad thoughts some were in Purgatory, others in Hell. The latter cried for vengeance, saying that, having been the cause of their eternal perdition, I deserved, at least, the same punishment.Then the Blessed Virgin and the saints whom I had glorified by my pictures took up my defence. They represented to the Judge that that unfortunate painting had been the work of youth, and of which I had repented ; that I had repaired it afterwards by religious objects which had been a source of edification to souls. In consideration of these and other reasons, the Sovereign Judge declared that, on account of my repentance and my good works, I should be exempt from damnation; but at the same time, He condemned me to these flames until that picture should be burned, so that it could no longer scandalise any one.”

The painter begged the Religious to find the owner of the picture and tell him what’s happened and how the picture must be destroyed. He relayed how the owner will lose his 2 children on account of owning the picture and that he will die a premature death if he refused to destroy the picture.

The picture was destroyed and the 2 children died as was told. The author writes about the incident as a whole:

“If such are the consequences of an immodest picture, what, then, will be the punishment of the still more disastrous scandals resulting from bad books, bad papers, bad schools, and bad conversations ? Vce mundo a scandalis / Vce homini illi per quern scandalum venit ! — ‘Woe to the world because of scandals ! Woe to that man by whom the scandal cometh ! ‘ (Matt. 18:7).”

When I first read this in the mid-1990’s or so, I had remembered drawing an immodest picture of a celebrity from an album cover in 1985, which I destroyed immediately after reading this story.

I’ve been thinking about the story all week and last night, I was thinking about all the bad movies and pictures made by celebrities. What damage they’ve caused me personally just in the numbness in my thinking. I’m outside all day and the immodesty is everywhere and sometimes I don’t even notice just how evil it truly is. How terrible!

What will be the fate of all these celebrities if they are saved at all? You can’t destroy all the copies that have been distributed over the years including the internet. I know a famous Catholic celebrity with some very immodest material. What can he do? How can he repair the damage he’s done now?

I know what we can do. Stop wearing immodest clothing. Get rid of the shorts, short skirts, and tanks, and especially the yoga pants!

Too rigid? I seem to remember reading how Fatima’s Jacinta Marto was in the hospital shortly before she died and one of the nurses had a  somewhat revealing outfit. She told the nurse that many souls go to hell for dressing immodestly as the nurse was dressed. This was around 1920. How much worse is it now in 2021?

Too rigid? Only a lost soul would say such a thing. Learn the lesson of the painter once in Purgatory and amend your life now!

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St. Antoninus and Purgatory

Taken from my favorite book Purgatory by Fr. F.X. Shouppe, S.J. :

That which shows still more the rigour of Purgatory is that the shortest period of time there appears to be of very long duration. Every one knows that days of enjoyment  pass quickly and appear short, whilst the time passed in suffering we find very long. Oh, how slowly pass the night for the poor sick, who spend them in sleeplessness and pain. We may say that the more intense the pain the longer appears the shortest duration of time. This rule furnishes us with a new means of estimating the sufferings of Purgatory. We find in the Annals of the Friar Minors, under the year 1285, a fact which is also related by St. Antoninus in his Summa. [1]

A religious man, suffering for a long time from a painful malady, allowed himself to be overcome by discouragement, and entreated God to permit him to die, that he might be released from his pains. He did not think that the prolongation of his sickness was a mercy of God, who wished to spare him more severe suffering. In answer to his prayer, God charged His angel-guardian to offer him his choice, either to die immediately and submit to the pains of Purgatory for three days, or to bear his sickness for another year and then go directly to Heaven. The sick man, having to choose between three days in Purgatory and one year of suffering upon earth, did not hesitate, but took the three days in Purgatory. After the lapse of an hour, his angel went to visit him in his sufferings. On seeing him, the poor patient complained that he had been left so long in those torments. “And yet,” he added, ” you promised that I should remain here but three days.” ” How long,” asked the angel, “do you think you have already suffered ?” “At least for several years,” he replied, “and I had to suffer but three days.” “Know,” said the angel, “that you have been here only one hour. The intensity of the pain deceives you as to the time; it makes an instant appear a day, and an hour years.” “Alas! then,” said he with a sigh, “I have been very blind and inconsiderate in the choice I have made. Pray God, my good angel, to pardon me, and permit me to return to earth. I am ready to submit to the most cruel maladies, not only for two years, but as long as it shall please Him. Rather six years of horrible suffering than one single hour in this abyss of unutterable agonies.” [1] Part iv. § 4.

Don’t forget the poor souls in Purgatory this Feast of All Souls. 

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St. Mary Magdalene of Pazzi visits Purgatory

 

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The Dogma of Purgatory

 

Now that November, the special month to remember those in Purgatory, comes to an end, I want to remind Catholics that one of the greatest works of mercy we can do is offer prayers for the dead. It shouldn’t end with November. It should be a daily routine. A couple of great little books by Fr. Paul O’Sullivan explain this well, which you can read here and here.

One of my favorite books of all time on the subject is Fr. Schouppe’s Purgatory. It has affected my life more than any other book outside of Holy Writ. I used to buy copies online and give them away. To this day, I keep a copy on me and read it occasionally. You can read it online here.

The book is filled with teachings from the Church and saints, and hundreds of true stories of those who were given the grace to witness apparitions from Purgatory, or the place itself, and/or have been there and came back to tell about it. Below is one such story found in the book.

– There was in Northumberland a man named Drithelm, who, with his family, led a most Christian life. He fell sick, and his malady increasing day by day, he was soon reduced to extremity, and died, to the great desolation and grief of his wife and children. The latter passed the night in tears by the remains, but the following day, before his interment, they saw him suddenly return to life, arise, and place himself in a sitting posture. At this sight they were seized with such fear that they all took to flight, with the exception of the wife, who, trembling, remained alone with her risen husband. He reassured her immediately: “Fear not,” he said; “it is God who restores to me my life; He wishes to show in my person a man raised from the dead. I have yet long to live upon earth, but my new life will be very different from the one I led heretofore.” Then he arose full of health, went straight to the chapel or church of the place, and there remained long in prayer. He returned home only to take leave of those who had been dear to him upon earth, to whom he declared that he would live only to prepare himself for death, and advised them to do likewise. Then, having divided his property into three parts, he gave one to his children, another to his wife, and reserved the third part to give in alms. When he had distributed all to the poor, and had reduced himself to extreme indigence, he went and knocked at the door of a monastery, and begged the Abbot to receive him as a penitent Religious, who would be a servant to all the others.

The Abbot gave him a retired cell, which he occupied for the rest of his life. Three exercises divided his time — prayer, the hardest labour, and extraordinary penances. The most rigorous fasts he accounted as nothing. In winter he was seen to plunge himself into frozen water, and remain there for hours and hours in prayer, whilst he recited the whole Psalter of David.

The mortified life of Drithelm, his downcast eyes, even his features, indicated a soul struck with fear of the judgments of God. He kept a perpetual silence, but on being pressed to relate, for the edification of others, what God had manifested to him after his death, he thus described his vision : —

“On leaving my body, I was received by a benevolent person, who took me under his guidance. His face was brilliant, and he appeared surrounded with light. He arrived at a large deep valley of immense extent, all fire on one side, all ice and snow on the other; on the one hand braziers and caldrons of flame, on the other the most intense cold and the blast of a glacial wind.

“This mysterious valley was filled with innumerable souls, which, tossed as by a furious tempest, threw themselves from one side to the other. When they could no longer endure the violence of the fire, they sought relief amidst the ice and snow; but finding only a new torture, they cast themselves again into the midst of the flames. “I contemplated in a stupor these continual vicissitudes of horrible torments, and as far as my sight could extend, I saw nothing but a multitude of souls which suffered without ever having repose. Their very aspect inspired me with fear. I thought at first that I saw Hell; but my guide, who walked before me, turned to me and said, ‘ No; this is not, as you think, the Hell of the reprobate. Do you know,’ he continued, ‘ what place this is? ‘No,’ I answered. ‘Know,’ he resumed,’ that this valley, where you see so much fire and so much ice, is the place where the souls of those are punished who, during life, have neglected to confess their sins, and who have deferred their conversion to the end. Thanks to a special mercy of God, they have had the happiness of sincerely repenting before death, of confessing and detesting their sins. This is why they are not damned, and on the great day of judgment will enter into the Kingdom of Heaven. Several of them will obtain their deliverance before that time, by the merits of prayers, alms, and fasts, offered in their favour by the living, and especially in virtue of the Holy Sacrifice of the Mass offered for their relief.’ “

Such was the recital of Drithelm. When asked why he so rudely treated his body, why he plunged himself into frozen water, he replied that he had seen other torments, and cold of another kind.

If his brethren expressed astonishment that he could endure these extraordinary austerities, “I have seen,” said he, “penances still more astonishing.” To the day when it pleased God to call him to Himself, he ceased not to afflict his body, and although broken down with age, he would accept no alleviation.

This event produced a deep sensation in England; a great number of sinners, touched by the words of Drithelm, and struck by the austerity of his life, became sincerely converted.

This fact, adds Bellarmine, appears to me of incontestable truth, since, besides being conformable to the words of Holy Scripture, Let him pass from the snow waters to excessive heat, 1 Venerable Bede relates it as a recent and well-known event. More than this, it was followed by the conversion of a great number of sinners, the sign of the work of God, who is accustomed to work prodigies in order to produce fruit in souls. –

 

 

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OBJECTIONS TO PURGATORY ANSWERED IN A NUTSHELL

Objections to Purgatory Answered in a Nutshell
By Steven Speray

Imagine if a Christian or anybody for that fact rejected the existence of Heaven or Hell. Would such a person be considered a Christian? Of course not, since Christians must hold to all articles of Faith such as the existence of Heaven or Hell.

Yet, Purgatory is also an article of Faith. It is as real and true as Heaven and Hell. All those claiming to be Christian who knowingly reject it are heretics, who are non-Christians claiming to be Christian.

Purgatory is the place or state which justified man is purified before witnessing the Beatific Vision. This purification could be for the atonement or punishment of forgiven mortal or venial sins and for the inordinate love of self, others, or the world.

Purgatory comes from the word meaning to purge.

There are 4 main objections heretics use for rejecting Purgatory.

Objection number 1: Purgatory is not found in the Holy Bible; therefore it is not an article of Faith.

There are many words not found in the Holy Bible that must be believed such as Holy Trinity, hypostatic union, Incarnation, or even “bible.” These things are based on a deduction of the facts using sound logic and reason. The Canon of Holy Scripture (Books of the Holy Bible) are not even found implicitly in the Holy Bible but must be believed based on an authority outside of Scripture.

All of Scripture is most certainly inspired and can be used for teaching, defending, and promoting the Faith but never does the Scripture say that it ALONE constitutes everything that must be believed. If it did, then you could not even follow it since it does not give an inspired table of contents. How ironic heretics would use such an illogical argument. This is a tradition of man that nullifies the Word of God.

Be that as it may, Purgatory is most certainly found in the Holy Bible by way of implication just as the Holy Trinity and Incarnation.

Apocalypse or Rev. 21:27 says nothing unclean can enter Heaven. This implies that all men must be made clean before entering Heaven.

First Corinthians 3:9-17 states: “For we are God’s fellow workers; you are God’s field, God’s building.According to the grace of God given to me, like a skilled master builder I laid a foundation, and another man is building upon it. Let each man take care how he builds upon it. For no other foundation can any one lay than that which is laid, which is Jesus Christ. Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw — each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. Do you not know that you are God’s temple and that God’s Spirit dwells in you? If any one destroys God’s temple, God will destroy him. For God’s temple is holy, and that temple you are.”

The Day is Judgment Day. The temple is man. Gold, silver, and precious stones represents good works. Wood, hay, and straw represents venial sins. Destruction of the temple is mortal sin.

Mortal sins are sins unto death, and venial sins are sins not unto death (First John 5:16-17). For instance, in Matthew 5:19, Jesus states that men can commit certain sins and even teach others to commit that sin but would be called least in the Kingdom of Heaven. Other sins however, Jesus says would cause men liable to hell fire. Therefore, different types of sins have different types of punishment.

“The person will be saved as going through the fire. Those who destroy the temple will themselves be destroyed.” These verses are not about rewards because St Paul was not only talking about rewards but a JUDGMENT, and as been shown, this judgment varies.

Those who build with gold, silver, and precious stones will be rewarded (this is Heaven), those who build with wood, hay, and straw will suffer but will be saved as going through the fire (this is purgatory), and those who will not build but destroy the temple will themselves be destroyed (this is hell).

The Old Testament Book Second Maccabees 12: 43-45 states: “In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the dead to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin”

Why pray for those eternally lost in Hell or saved in Heaven? This verse clearly references another place for those expiating sin and because it so clear in this book of the Holy Bible, heretics eliminated it precisely because this verse didn’t square up with their systematic theology that rejected Purgatory.

Purgatory is Scriptural and it is logical. Its rejection is anti-scriptural and illogical.

Objection number 2: Purgatory is contrary to First John 1:7 that a Christian is only purified by the blood of Jesus. Christ did it all and nothing can be added to His shedding of blood. Christ’s atonement replaces any atonement needed by man. In other words, Christ’s atonement on the Cross was not good enough if Purgatory is true.

The fact is (I John 1:7) says, “The blood of Jesus purifies us from all sin.” not that “we are purified only by the blood of Jesus.” However, Christ alone purifies and if it is not done on earth then it will be done later. Mortal sin takes one to hell not Purgatory. Again, Purgatory is for the saved sinner who is purged of all imperfections including the atonement of forgiven mortal and venial sins before entering Heaven since nothing unclean can enter Heaven (Apoc. or Rev. 21:27).

The shedding of Christ’s blood is applied to man through justification and sanctification. Christ’s atonement is sufficient and complete. However, it must be applied and we must cooperate by doing our part designated to us by God.

Objection number 3: Purgatory does not fit into the theology that claims Christ’s righteousness is only imputed to man’s soul thereby justifying the man. This justification happens only once. Rom. 4:8 and II Cor. 5:19 denotes that sins no longer count against the justified and Hebrew 10:14 says Christ has perfected for all time those who are sanctified.

The fact is Christ’s righteousness is infused into man’s soul, which actually makes the soul righteous. Imputation denotes a covering only. If it were merely imputed then the soul itself would remain unclean. Nothing unclean can enter Heaven; therefore an unclean man with a mere covering or imputation of righteousness would violate the very Word of God. Christ’s righteousness must be infused or else no one could enter Heaven.

It does not happen only once. Justification is a process as Holy Scripture shows. Abraham “believed God and it was reckoned to him as righteousness (Rom. 4:18-22). Paul was referring to (Gen. 15:6) where Abraham was given the promise of many descendants. This clearly shows Abraham was justified at the time he believed the promise.

“By faith Abraham obeyed…went out, not knowing where he was to go” (Heb. 11:8). This passage refers to (Gen. 12:1-4). We see clearly from Scripture that Abraham had saving Faith years before the promise in (Gen. 15). Abraham could not have saving faith if he were not already justified.

“Was not Abraham our father JUSTIFIED by works, when he offered his son Isaac upon the altar? It was reckoned to him as righteousness” (James 2:21-23). Abraham offered Isaac upon the altar in (Gen. 22) years after (Gen.15).

We have three instances where Abraham was re-justified by faith and works, denoting justification as a process.

It is true that St Paul in Romans and Second Corinthians denotes that sins no longer count against the justified but this applies to past sins only, not future sins. St Paul gives future senses of justification. “We wait for the hope of justification” (Gal. 5:5). He also states in (Heb 11:1) that faith is the assurance of things hoped for, the conviction of things not seen. If we know absolutely we are going to Heaven, where is our hope? Hope would not be hope if the object could be seen.

As for Hebrews 10:14, St Paul is referring that once sanctified, one is perfected forever provide that one does not sin again. Another translation is, “Being made perfect forever those who are being sanctified.” ‘Being’ is a present participle that denotes an ongoing process.

Since justification and sanctification is a process. It can be said that Purgatory is the finishing process of sanctification. “For our God is a consuming fire” (Heb. 12:29).

God is constantly purifying us as we live on earth and it will continue after death if necessary. It is Christ who is doing the purifying by his justice. Purgatory is the application of Christ’s atonement to our souls after death. Christ’s atonement was perfect and complete, but it must be applied.

This objection arose with the ex-Catholics in the 16th century to create a new religion with a new theology. It is anti-Christian.

Objection number 4: Purgatory is contrary to the belief that Christ paid the complete sin debt meaning that He accomplished all that is needed without any cooperation from man.

Jesus tells Christians in (Matt. 6:12-15) in the Lord’s Prayer to “forgive us our debts as we forgive our debtors…If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions.”

If Jesus paid completely the sin debt of Christians, why would we need to ask the Father to forgive our debts if Jesus already paid them? Jesus even qualifies his next statement with an ‘IF.’ “IF you do not forgive others, neither will your Father forgive your transgressions.” Why would the Father exact the same debt that Jesus supposedly just paid? Would God exact an unfair double payment? Of course not, therefore this objection is ridiculous and even blasphemous.

You will not find a Scripture passage state or imply that Christ paid the complete sin debt of man.

What Christ did on the Cross was redeem man by freeing him (saving) from absolute death. All men would absolutely go to hell without the Cross, but not necessarily granted Heaven (saved as in final salvation) or else all men would go to Heaven. Christ died for all men but He didn’t grant all men salvation into Heaven.

God will save the man who cooperates with His grace by working, praying, and obeying. This is how man builds up the temple St Paul was referring to in First Corinthians.

Provided man does not destroy the temple by mortal sin, his working, praying, and obeying will be tested. As gold is purified by fire, so too, man will be purified by fire of God’s justice. If a man’s working, praying, and obeying are not perfect (wood, hay, and straw), that man will suffer loss but will be saved. This is Purgatory.

Purgatory can be bypassed altogether provided that man suffers all that is needed while on earth.

Interestingly, the proper understanding of Purgatory and salvation gives a new meaning to suffering on earth. All suffering becomes worthy of some cause especially when offered up in unity with the Cross of Christ.

Like fire on earth, suffering on earth can be useful and praiseworthy leading to a greater love for Our Lord or it can be detrimental leading to rage, envy, and despair.

The suffering in Purgatory is a fire good only for purification.

Lastly, Purgatory is part of the historic Christian Faith. It is part of the Holy Gospel first delivered to the Apostles.

Christian worship was done in the early Church for the poor souls in Purgatory, as masses for the dead were commonplace especially in the catacombs.

The historic practices come from this interpretation of these Scripture verses. Any other interpretation that would deny the existence of Purgatory would be contrary to history and logic.

The Holy Scriptures themselves tell us to hold fast to everything that has been taught and delivered from the beginning. (II Thessalonians 2:15, Jude 1) Novel interpretations that run contrary to the historical teachings and practices are warned against by St Paul in (II Timothy 4:3-4) and (Galatians 1:7-9.)

The rejection of Purgatory equals a gospel contrary to Christ.

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