Purgatory: Doctrinal, Historical, and Poetical

by Mrs. J. Sadlier

The liturgy usually called "Cursus Scotorum" was that which had been first brought to Ireland by St,. Patrick, and was the only one that had been used, until about the close of the sixth century. About this period the Gallican liturgy, "Cursus Gallorum" was, it is probable, introduced into Ireland. The "Cursus Scotorum" is supposed to have been the liturgy originally drawn up and used by St. Mark the evangelist; it was afterwards followed by St. Gregory Nazianzen, St. Basil, and other Greek Fathers; then by Cassian, Honoratus, St. Cassarius of Aries, St. Lupus of Troyes, and St. Germaine of Auxerre, from whom St. Patrick received it, when setting out on his mission to Ireland. A copy of the "Cursus Scotorum" was found by Mabillon, in the ancient monastery of Bobbio, of which St. Columbanus was founder, and which missal that learned writer believes to have been written at least one thousand years before his time. … It contains two Masses for the dead; one a general Mass, and the other "Missa Sacerdotis defuncti" (Mass for a deceased priest).

PRINCE NAPOLEON'S PRAYER.

This prayer, in the handwriting of the Prince Imperial, was found among the papers in his desk at Camden Palace. In publishing it the Morning Post adds: "The elucidation of his character alone justifies the publication of such a sacred document, which will prove to the world how intimately he was penetrated with all the feelings which most become a Christian, and which give higher hopes than are afforded by the pains and merits of this transitory life." The following is a translation: "O God, I give to Thee my heart, but give me faith. Without faith there is no strong prayer, and to pray is a longing of my soul. I pray, not that Thou shouldst take away the obstacles on my path, but that Thou mayst permit me to overcome them. I pray, not that Thou shouldst disarm my enemies, but that Thou shouldst aid me to conquer myself. Hear, O God, my prayer. Preserve to my affection those who are dear to me. Grant them happy days. If Thou only givest on this earth a certain sum of joy, take, O God, my share, and bestow it on the most worthy, and, may the most worthy be my friends. If thou seekest vengeance on man, strike me. Misfortune is converted into happiness by the sweet thought that those whom we love are happy. Happiness is poisoned by the bitter thought: while I rejoice, those whom I love a thousand times better than myself are suffering. For me, O God, no more happiness. Take it from my path. I can only find joy in forgetting the past. If I forget those who are no more, I shall be forgotten in my turn, and how sad the thought that makes me say, 'Time effaces all.' The only satisfaction I seek is that which lasts forever, that which is given by a tranquil conscience. O, my God! show me where my duty lies, and give me strength to accomplish it always. Arrived at the term of my life, I shall turn my looks fearlessly to the past. Remember it will not be for me a long remorse. I shall be happy. Grant, O God, that my heart may be penetrated with the conviction that those whom I love and who are dead shall see all my actions. My life shall be worthy of this witness, and my innermost thoughts shall never make them blush."

That single line, "If I forget those who are no more, I shall be forgotten in my turn," is an epitome of what is taught us, and what our own hearts feel in relation to the dead. May the noble young heart that poured forth this beautiful prayer be remembered by Christian charity now that he is amongst the departed!

THE HELPERS OF THE HOLY SOULS. BY LADY GEORGIANA ILLERTON.

It has always seemed to me a particularly interesting subject of thought to trace as far back as possible the origin of great and good works,—to ascertain what were the tendencies or the circumstances which concurred in awakening the first ideas, or giving the first impulses, which have eventually led to results the magnitude of which was little foreseen by those destined to bring them about; how much of natural character, and what peculiar gifts, united with God's grace in the formation of some of those grand developments of religion which have been the joy and the glory of the Church.

What would we not give to know, for instance, at what page, at what sentence, of the volume of the "Lives of the Saints" which St. Ignatius was reading on his sick couch at the Castle of Loyola, the thought came into his mind the ultimate development of which was the foundation of the Society of Jesus? or when the blessed Father Clavers' soul was for the first time moved by a casual mention, perhaps, of the sufferings of the negro race? or the particular disappointment at some Parisian lady going out of town in the midst of her works of charity, or at another being detained at home by the sickness of some relative, which suggested to St. Vincent de Paul the first idea of gathering together a few servant girls from the country, to do with greater regularity, if not more zeal, the visiting amongst the poor which the ladies had undertaken, and thus founding the Order of the Sisters of Charity? I suppose that every one who has done anything worth doing in the course of their lives could call to mind the moment when a book, a sermon, a conversation, a casual word, perhaps,—or, if they have been so favored, a direct inspiration from God in the hour of prayer,—has given the impulse—set fire, as it were, to the train lying ready in their hearts. But long before this decisive time has come, indications have existed, thoughts have arisen, feelings have been awakened, which, like the cloud big as a man's hand, have foreshadowed the deluge of graces and mercies about to inundate their souls.

As an instance of these indications of a particular bias, I was struck with the mention of a childish fancy in the early years of the foundress of the Order of Helpers of the Souls in Purgatory,—a new community, which has sprung up during the last ten years, and has a history well worth relating. To many this fresh manifestation of the spirit of the Church on earth, and of its close affinity with the suffering Church in Purgatory, has come as a wonderful blessing and consolation, and inspired them with a grateful regard for these new oblates and victims of charity to the dead.

About thirty years ago a little girl in the town of N—, in France, had been much struck with the mention of Purgatory. It made a very great impression upon her. She used to picture it to herself as a dark closet, in which a little friend of hers who had lately died was perhaps shut up, whilst she herself was playing in the garden and running after butterflies; and she kept longing to open the door and let her out. This little girl was subsequently educated in one of the Convents of the Sacred Heart, and learnt in that school lessons of self-devotion and ardent zeal for souls which were hereafter to bear fruit. She has retained to this day an enthusiastic affection for the religious teachers of her childhood; and devotion to the Sacred Heart of Jesus is one of the principal devotions of the order she has founded.

The thought which had occurred to her almost in infancy continued to haunt her in another form as she grew older. She kept asking herself," How could I help God? He is our helper: how can we help Him? He gives me everything: how could I give Him everything?" And the answer which grace put into her heart to these oft-repeated questions was always, "By paying the debts of the souls in Purgatory."