BOILEAU-DESPRÉAUX AND PRAYER FOR THE DEAD.
We love to see the truth of our dogmas proclaimed from amid the great assemblies of choice intelligences. Boileau did not hesitate to do homage to the Catholic doctrine of Purgatory on the following solemn occasion:—
On the death of Furetière, the French Academy deliberated whether they would have a funeral service for him, according to the ancient custom of the establishment. Despréaux, who had taken no part in the expulsion of his former associate, gave expression, when he was no more, to the language of courageous piety. He feared not to express himself in these words: "Gentlemen, there are three things to be considered here—God, the public, and the Academy. As regards God, He will, undoubtedly, be well pleased if you sacrifice your resentment for His sake and offer prayers to Him for the repose of a fellow-member, who has more need of them than others, were it only on account of the animosity he showed towards you. Before the public, it will be a glorious thing for you not to pursue your enemy beyond the grave. And as for the Academy, its moderation will be meritorious, when it answers insults by prayers, and does not deny a Christian the resources offered by the Church for appeasing the anger of God, all the more that, besides the indispensable obligation of praying to God for your enemies, you have made for yourselves a special law to pray for your associates."
ALL SAINTS AND ALL SOULS. [1]
[Footnote 1: New York Tablet, Nov. 12, 1870]
MRS. J. SADLIER.
OF all the sublime truths which it is the pride and happiness of Christians to believe, none is more beautiful, more consoling than that of the Communion of Saints. Do we fully realize the meaning of that particular article of our faith? From their earliest infancy Christian children repeat, at their mother's knee, "I believe in the Communion of Saints;" but it is only when the mind has attained a certain stage of development that they begin to feel the inestimable privilege of being in the Communion of Saints.
But how sad to think that even in later life many of those whose childhood lisped "I believe in the Communion of Saints," neither know, nor care to know, what it means. Outside the Church who believes in the Communion of Saints?—who rejoices in the glory of the glorified, or invokes their intercession with God? Who believes in that state of probation whereby the earth-stains are washed from the souls of men? Who has compassion on "the spirits who are in prison?" To Catholics only is the Communion of Saints a reality, a soul-rejoicing truth. How inestimable is the privilege of being truly and indeed "of the household of faith,"—within and of "the Church of the Saints," the Church that alone connects the life which is and that which is to come, the living and the dead!
Year by year we are reminded of this truth, so solemn and so beautiful, the Communion of Saints, by the double festival of All Saints and All Souls—when the Church invites her children of the Militant Church to rejoice with her on the glory of her Saints, and to pray with her for the holy dead who are still in the purgatorial fire that is to prepare them for that blessed abode into which "nothing defiled can enter."
Grand and joyous is the feast of the Saints, when we lovingly honor all our brethren who have gained their thrones in Heaven, and with faith and hope invoke their powerful aid, that we, too, may come where they are, and be partakers in their eternal blessedness; solemn and sad, but most sweetly soothing to the heart of faith, is the day of All Souls, when the altars are draped in black, and the chant is mournful, and sacrifice is offered, the whole world over, for the dead who have slept in Christ, with the blessing of the Church upon them. For them, if they still have need of succor, are all the good works of the faithful offered up, and the prayers of all the Saints and all the Angels invoked, not only on the second day of November, but on every day of that mournful month.