Prayer.
Release, O Lord, etc., etc.
Sixth Day.
The Church is the mystical body of Jesus Christ, of which He is the Head, and all the faithful are the members. It is divided into three parts: the Church Militant on earth, consisting of the faithful who are still fighting for their faith and struggling for their salvation; the Church Triumphant, consisting of the saints in heaven; and finally, the Church Suffering, consisting of the souls in purgatory. All the dead, then, who die in the Lord, belong to the great mysterious body of Christ, either as members glorified already, or as still awaiting the glory to come. But all are united among themselves and form one great communion of saints. Therefore when we consider what faith teaches us concerning the Church Suffering, or purgatory, we cannot help exclaiming: “O faith! how beautiful thou art! How touching is the communion of saints!” We children of the Church Militant stretch forth one hand towards our brethren of the Church Triumphant for help and protection; and with the other extended we supplicate by our prayers, our alms, and patient sufferings, that the time of probation for our brethren of the Church Suffering may be shortened. We feel they entreat us to alleviate their torments, and their gratitude for our good services will incline them to help us in our infirmities [pg 443] and weakness. How often does this thought occupy our attention? It should engage us frequently. As we are now so once were the souls in purgatory; as they are now so we hope to be—for once in purgatory it means that heaven is within our reach.
Prayer.
Release, O Lord, etc., etc.
Seventh Day.
The Bible, in its very first pages, shows us that a custom of praying for the dead existed among the people of the earliest centuries. This implies the existence of purgatory, because it stands to reason that we do not pray either for the saints in heaven or for the damned in hell. For, says St. Thomas Aquinas, those prayers would be useless and in vain, if there were no purgatory, because prayers cannot be offered up for those who have already arrived at their end, but only for those who have not yet reached their final destiny. When Jacob and Joseph were about to depart from this world they earnestly besought those who stood around their death-beds, especially their own children, to convey their mortal remains to Palestine. For those pious patriarchs well knew that their descendants there would offer sacrifices of expiation, and they hoped these offerings would gain for them the longed-for peace and rest. On the announcement of the death of Saul all the inhabitants of Jabes imposed upon themselves a seven days' fast. The inspired poet-king takes part, not only in the sorrow, but also in the sacrifices. He himself sings in touching, elevated strain, the [pg 444] doctrine of purgatory, when describing the inexpressible joy and delight of those souls who have happily passed through the fire and water of tribulation, and have arrived at the ardently longed-for joy and refreshment of the Lord. The prophet Micheas says: “I shall arise, when I sit in darkness, the Lord is my light. I will bear the wrath of the Lord because I have sinned against Him, until He judge my cause and execute judgment for me: He will bring me forth into the light, I shall behold His justice.”