Purgatory: Doctrinal, Historical, and Poetical

by Mrs. J. Sadlier

You have just heard the sound of some bells; listen again and you shall hear something different.

You think, then, that there are Protestants who admit Purgatory and others who deny it? You are mistaken! There are some who at once admit and do not admit it. This is difficult to comprehend, but it is so, nevertheless, and this is how they take it:

On the one side, they will have nothing but hell, pure and simple; this is the Catholic side; but on the other is the philosophic side, the eternity of horrible pains is something too hard; and then, why not a hell that will end a little sooner, or a little later? For, in fine, there are small criminals and great criminals. So that their temporary hell—that is to say, having an end—being, after all, nothing more than one Purgatory, it follows that, having broken with us because they did not want Purgatory, they broke off again because they wanted Purgatory only.—Dictionnaire d'Anecdotes, 998-9.

Mr. Thorndike, a Protestant theologian, says: "The practice of the Church of interceding for the dead at the celebration of the Eucharist, is so general and so ancient, that it cannot be thought to have come in upon imposture, but that the same aspersion will seem to take hold of the common Christianity."

The Protestant translators of Du Pin observe, that St. Chrysostom, in his thirty-eighth homily on the Philippians, says, that to pray for the faithful departed in the tremendous mysteries, was decreed by the Apostles.

The learned Protestant divine, Dr. Jeremy Taylor, writes thus: "We find by the history of the Machabees, that the Jews did pray and make offerings for the dead, which appears by other testimonies, and by their form of prayer still extant, which they used in the captivity. Now, it is very considerable, that since our Blessed Saviour did reprove all the evil doctrines and traditions of the Scribes and Pharisees, and did argue concerning the dead and the resurrection, yet He spake no word against this public practice, but left it as He found it; which He who came to declare to us all the will of His Father would not have done, if it had not been innocent, pious, and full of charity. The practice of it was at first, and was universal: it being plain both in Tertullian and St. Cyprian, and others."

"Clement," says Bishop Kaye, "distinguishes between sins committed before and after baptism: the former are remitted at baptism, the latter are purged by discipline…. The necessity of this purifying discipline is such, that if it does not take place in this life, it must after death, and is then to be effected by fire, not by a destructive, but a discriminating fire, pervading the soul which passes through it."—Clem., ch. xii.

SOME THOUGHTS FOR NOVEMBER.

I stood upon an unknown shore,
A deep, dark ocean, rolled beside;
Dear, loving ones were wafted o'er
That silent and mysterious tide.

To most persons, the idea of Purgatory is simply one of pain; they try to avoid thinking about it, because the subject is unpleasant, and people's thoughts do not naturally revert to painful subjects; they feel that it is a place to which they must go at least, if they escape worse; they must suffer, they cannot help it, and so the less they think about it beforehand, the better. Purgatory and suffering are to them synonymous terms; perhaps fear keeps them from some sins which, without this salutary apprehension, they would readily fall into; but, on the whole, they take their chance, and hope for the best. This, perhaps, is the view of a large class of people, and of those who will scarcely own to themselves what they think on the subject; but their lives are the tell-tales, and we cannot but fear that to escape hell is the utmost effort of many who apparently are good Catholics. Still, we would not say that they do not love God, that they are not in many ways pleasing to Him; but, oh! how many there are who only want a little more generosity to become Saints! Then, there is another class, further on in their heavenward journey—souls who do love God, who do seek only to please Him, who are generous, often even noble-hearted, in their Master's service; souls who can say, "Our Father," and look up with child-like love to Heaven; but even with such, and perhaps with almost all, the feeling about Purgatory is much the same; it is a sort of necessary evil; a something that must be endured. They feel strongly all that justice demands; their very sanctity and goodness lead them to desire that that which is evil in them should be taken out, even by fire; but still there are few that do really see the deep, deep love of Purgatory. We are very far from wishing to hinder people from thinking less of its sufferings—nay, rather their very intenseness and severity only pleads our case more strongly. All that has been revealed to the Saints, all that has been made known to us by the Church or tradition, proclaims the same fact. Suffering, intense, unearthly anguish, is the portion of those most blessed souls; and it has been said that the pains of Purgatory only differ in duration from those of hell. Still, there is this difference—oh! blessed be God, there is this difference, and it is all we could ask: in hell, the damned blaspheme their Master with the demons that torment them; in Purgatory, the holy souls love their God with the angelic choirs who await their entrance to the land of bliss. If the souls of the damned could love, hell would cease to be hell; if the souls of the blessed ones in prison could cease to love, Purgatory would be worse to them than a thousand such hells.