Category Archives: Purgatory

Aim for Heaven, not Purgatory

 

The Knight of Tradition’s beautiful post on Purgatory:

Often Catholics today seem to have a misunderstanding of Purgatory. It would seem that for some, Purgatory is simply a nice “rest stop” on the way to Heaven, and besides, you don’t necessarily have to work as hard to get there! How the lukewarm Catholics of the world would repent and amend their stagnant spiritual lives if they knew truly what Purgatory was like! Also, we human beings know that we sometimes fall short of our often unreasonable goals. If one happens to fall short of Purgatory, eternal Hell is the only other option.

St. Catherine of Genoa, who was shown Purgatory by God, said that “no tongue can express, nor any mind form any idea of what Purgatory really is. As to the suffering, it is equal to that of hell.”

St. John Vianney on the fire of Purgatory- “The fire of Purgatory is the same as the fire of Hell; the difference between them is that the fire of Purgatory is not everlasting.”

Two quotes from St. John Vianney on lukewarm Christians and the sufferings in Purgatory- “What years of Purgatory will there be for those Christians who have no difficulty at all in deferring their prayers to another time on the excuse of having to do some pressing work! If we really desired the happiness of possessing God, we should avoid the little faults as well as the big ones, since separation from God is so frightful a torment to all these poor souls!”

“I come to tell you that they suffer in Purgatory, that they weep, and that they demand with urgent cries the help of your prayers and your good works. I seem to hear them crying from the depths of those fires which devour them: “Tell our loved ones, tell our children, tell all our relatives how great the evils are which they are making us suffer. We throw ourselves at their feet to implore the help of their prayers. Ah! Tell them that since we have been separated from them, we have been here burning in the flames!

It is certainly true that unlike the despairing and eternal torments of Hell, the sufferings of Purgatory are filled with joy and hope, as the Holy Souls await a certain welcoming into Heaven. It is also accepted that there are many different levels of Purgatory, so a pious Christian who did not quite reach Heaven immediately will have significantly less suffering than a lukewarm Catholic who barely had a foot in the door.

Should good Catholics despair then and accept Purgatory as an unavoidable fate? Certainly not!

St. Therese of Lisieux to one of her fellow sisters, Sr. Maria Philomena:

“You do not have enough trust. You have too much fear before the good God. I can assure you that He is grieved over this. You should not fear Purgatory because of the suffering there, but should instead ask that you not deserve to go there in order to please God, Who so reluctantly imposes this punishment. As soon as you try to please Him in everything and have an unshakable trust,He purifies you every moment in His love and He lets no sin remain. And then you can be sure that you will not have to go to Purgatory.”

Padre Pio on how one could avoid Purgatory:

“By accepting everything from God’s hand. Offering everything up to Him with love and thanksgiving will enable us to pass from our deathbed to paradise.”

Let us all make a resolution to avoid Purgatory by putting our hope and trust in the all-good God and by accepting His most Holy Will!

~Steven C., “The Knight of Tradition”

The Feast of All Souls: Part 4

http://catholicharboroffaithandmorals.com/All%20Souls%20Day%20Part%204.html

The fourth and final part of this excellent sermon on Purgatory:

The Feast of All Souls: Part 4
(by Father Francis Xavier Weninger, 1876)

Yesterday the Catholic Church placed all the Saints of heaven before our eyes, to induce us to give due honor to them, to invoke them, and to follow them in the path of virtue. Today, she represents those souls to us, which, though destined to rejoice eternally in heaven, at present still suffer in purgatory; and she enjoins us to assist them to the best of our ability. To understand this rightly, it is necessary to know what the true faith teaches in regard to it.

It teaches, firstly, that there is a place which we call purgatory; secondly, that the souls who are there can receive help and comfort from us who are still on earth. In regard to the first of these points, it is known that unhappily a great many people leave this world in disgrace with God, guilty of mortal sins. These go forthwith to hell, without any hope of redemption; and for them we can do nothing. Some, but few, die in the grace of the Almighty, entirely purified from all sin, as they either have not become guilty of sin or have done perfect penance, and fully discharged the debt of temporal punishment which they had deserved. These go immediately to heaven. Lastly, there are others and their number is large, who, although they die in the grace of God, have not expiated all their misdeeds in this world. To these heaven is sure; but they do not enter it immediately; they have to suffer in a third place until they have perfectly atoned for all their sins. This is an article of faith, by which we truly believe that to be absolved from sin as far as the guilt is concerned, does not release us always from all the punishment due to sin.

The eternal punishment which we deserve by a mortal sin, will be remitted by a good confession, or, if we cannot confess, by perfect contrition; but the temporal punishment still remains, as the Catechism teaches us and as Holy Writ clearly shows. Venial sin is also forgiven by confession or contrition, in so far as the guilt is concerned; but its temporal punishment is not always entirely remitted at the same time. If, therefore, one has not endeavored, during his life, to gain remission of his temporal punishment by voluntary penance, good works, indulgences, patience under crosses and sufferings, he cannot enter heaven immediately after his death, as ” nothing defiled can enter there;” but he goes to a place where he will suffer until he is wholly cleansed. This place is called Purgatory.

Concerning the second point, the true faith teaches us that the faithful, who are still living in the world, can help and comfort the souls in purgatory, by assisting at Holy Mass, by prayers, by alms, fasting, indulgences and other good works. This doctrine is founded on the communion of saints, of which the ninth article of the Apostolic Creed speaks. To this communion belong the Saints in heaven, the faithful on earth, and the suffering souls in purgatory.

The first are the triumphant, the second, the militant, and the third, the suffering Church. The communion among these three portions of the Church consists in this, that the Saints in heaven pray for us, while we honor and invoke them. For those who are in purgatory, we offer up our prayers and good works; and they pray for us now whilst they suffer, and will pray for us also after they shall have been admitted into the presence of the Most High. Thus has the Catholic Church, which, on account of the continued assistance of the Holy Ghost, cannot fail, always believed and taught. Hence it has always been the custom of the faithful to pray for the dead.

The holy Fathers, Chrysostom and Augustine, testify that the custom of praying for the dead in Holy Mass dates from the time of the Apostles.” It was not instituted by the Apostles without a purpose, writes the former, “that we should remember the dead when we offer the unbloody sacrifice; they knew what benefit the dead would derive from it.” “We cannot doubt,” says the latter, “that the souls of the dead receive help from the prayers of the holy Church, the sacrifice of the Holy Mass, and from alms given with the intention that they may derive the benefit attached to that good action. For this has been left to us by the Fathers (the Apostles), and the whole Church observes it, that we pray for those who have died in the communion of the body and blood of Christ, when commemoration of them is made during the holy sacrifice, or when it is offered up for them.”

It is also known, from the books of the Maccabees that, in ancient times, prayers and sacrifices were offered for the dead. Although there is a daily memento for the suffering souls in purgatory during Holy Mass, and though almost all Catholics pray much and daily for them, the Church has instituted that this day should be particularly devoted to their remembrance, and that the faithful should offer their prayers and good works for them with especial fervor to the Almighty. It may be that there are many souls for whom no one prays during the year, because they either left no relatives or friends, or because they are forgotten by them. Hence, on this day, the Church desires that prayer and sacrifice, alms-deeds and other good works be offered for them all. To act in accordance with this holy desire of the Church is but just. Holy Writ urges us to pray for the dead by the following well-known words: “It is a holy and wholesome thought to pray for the dead, that they may be loosed from sins.” (II Maccab. xii.)

To have compassion on the poor souls, and to help them according to our means, is holy and wholesome. It is holy, because it springs from the love of God and of our neighbor; for, whoever loves God, loves also those who are loved by God and who love Him; and it is quite certain that the souls in purgatory love God and are loved by Him, although they are punished for a time. It is love of our neighbor, as those suffering in purgatory are perhaps persons nearly related to us, or from whom we have received many benefits, and whom we are therefore obliged to assist. But even if there are none of these, they are still the souls of our fellow-men; and this alone should incline and urge us to help them. Love towards our neighbor requires that we do to him as we wish that he would do to us. If you were in the place where these souls are, and if you had to suffer as they, would you not wish to be helped?

Therefore try to help them now, if you really love your neighbor. Do not imagine that their suffering is but little, and that it is of little consequence whether they are sooner or later released from it. St. Augustine says: “The fire that cleanses is sharper and more painful than all the suffering which we can conceive in this world.” “In my opinion,” says St. Gregory, “the fire of purgatory, although it eventually ceases, is more tormenting than all the torments of this world.” Other holy Fathers say the same, and add that the difference between the pains of hell and those of purgatory is, that the former are endless, while the latter last but for a time. How long each soul remains in purgatory is unknown to man; the duration differs, as also the greatness of their tortures. Their suffering is according to their sins.

Their greatest pain is that of privation, or the pain of loss; for as they have an intense longing to behold the Almighty, nothing can exceed the pangs of their grief, at being deprived of His sight until they have entirely expiated their sins. It is most certain that they endure this and other torments with perfect resignation to the will of the Most High; yes, though they suffer extremely, nevertheless they praise His justice. They are unable to help themselves or to shorten their pains, because their day of labor and merit is past. Hence, what is more just than that we should assist them, that they may be sooner released from their torments?

We can do it, and do it so easily; and the love which we should bear to our neighbor requires it. It is a holy work, it is even more than holy, it is also a useful and wholesome work. The assistance we give to the souls in purgatory, not only helps them to be sooner released from their pains and to see God, but it is also beneficial to ourselves. We lose nothing by offering up our prayers and other good works for them, but we gain much; for, the Almighty will not permit our charity to them to go without a reward. He is merciful to them that show mercy. And do you suppose that the souls, which, by our prayers, have come so much sooner into the presence of God, will forget us, and not show themselves grateful ? Be assured that we shall have constant intercessors in them before the throne of the Most High. Holy Writ assures us, that ” alms delivereth from death, and maketh to find mercy and life everlasting.” (Tob. xii.) The kindness you show to the souls in purgatory is an alms you give to them, an act of charity; and it will result in God’s being merciful to you and granting you the grace of doing penance, that you may obtain pardon for your sins and life everlasting.

And if, one day, you too are restrained from the presence of God, in those penal fires, doubt not that they whom you will have freed from them will pray most efficaciously for you, that you may soon be admitted into heaven. Reflect then on these benefits which you may draw from being merciful to the poor souls in purgatory, and make today the resolution to aid them with all your strength as long as you live. Should you neglect it, you will have to fear that the words of Christ will be exemplified in you: ” For with the same measure that you shall mete withal, it shall be measured to you again.” (Luke, vi.)

“Pray for the dead,” says St . Augustine, “that they may also pray for you, when they shall have attained eternal glory. They wait to receive help from us. They call on us daily in their torments. If you desire, O man,” continues this holy teacher, ” that the Almighty should have mercy on you, have mercy on your fellow being who suffers in purgatory; for God will show you the same kindness that you show to your neighbor. Hence, pray for the dead.” And again he says: “One of the most holy practices is to offer sacrifice for the dead, to pray for them and give alms.”

In like manner do other holy Fathers speak. Richard of St. Victor confirms what has been said and encourages us to observe it, when he says: “The ransomed souls pray without ceasing in heaven for those by whose help they have been released; and the Lord refuses them nothing.”

PRACTICAL CONSIDERATIONS.

I. The fire of purgatory is intended not only for those who, after having committed mortal sin, have been freed from it in so far as its guilt is considered, but also for those who die in venial sin. These too shall be for a time punished by not seeing the Almighty, and besides this, by other terrible torments; for, nothing defiled can enter heaven. Hence you can conclude how great the wickedness of a venial sin must be, since the just God punishes it so severely, and that in souls which He loves most dearly; for, all those who suffer in purgatory are God’s friends, and will reign forever with Christ in heaven.

Yet the Almighty does not admit them into His presence, until they are entirely cleansed by severe suffering. How blind and foolish, therefore, are those who regard a venial sin as only a trifle, or do not esteem it worthy of any thought at all. God, who is just, would not punish venial sin so severely were its wickedness not great in His sight. “We read in the laws,” says St. Salvianus, ” that those who had transgressed the least commandment of the Lord were most severely punished; so that we might understand that nothing is trifling which touches the Majesty of God. For, what seems small, in regard to the evil done by it, is yet great, because it offends the Lord.” Therefore, think not lightly of venial sin, but endeavor to avoid it with the utmost care. We should rather die and suffer all possible torments, than commit a sin, not only a mortal, but even a venial sin.

II. Be more solicitous to atone here on earth for the sins of which you have been guilty, that you may not have to suffer too long in purgatory. I know there are men who fear not purgatory, and who therefore are little concerned about expiating their sins. They say: ” If I only escape hell, I will be satisfied.” Others depend upon the prayers of relatives and friends, or upon the Masses for which they have made or intend to make provision in their will, or upon the prayers of the members of the Confraternity to which they belong, to be speedily released from purgatory. The former may read what I have cited above from the works of St. Augustine and St. Gregory, and draw from it, that this thought in regard to purgatory, and the negligence in atoning for offenses, which results from it, are so dangerous and so displeasing to the Almighty, that they may easily be misled by it into mortal sin and go to eternal destruction.

The latter may take to heart the words of the pious Thomas a Kempis, who writes: ” Do not place too great confidence in friends and acquaintances, and do not defer your salvation to the future; for men will forget you much sooner than you imagine. It is better to make provision in time, and to send some good in advance of you, than to hope for the assistance of others after your death. If you do not take care of yourself now, who will care for you when you are gone?” St. Gregory desires to impress the same upon us when he says: “Man acts more securely, if he himself does, during his life, what he wishes others to do for him after his death.”

Temporal Punishment Due to Sin
Following the Sacrament of Penance

According to the Council of Trent, 1547.

Canon XXX

If anyone says that the reception of the grace of justification the guilt is so remitted and the debt of eternal punishment so blotted out to every repentant sinner, that no debt of temporal punishment remains to be discharged, either in this world or in Purgatory, before the gates of Heaven can be opened, let him be anathema.

Canon 12.

If anyone says that God always pardons the whole penalty together with the guilt and that the satisfaction of penitents is nothing else than the faith by which they perceive that Christ has satisfied for them, let him be anathema.

Canon 13.

If anyone says that satisfaction for sins, as to their temporal punishment, is in no way made to God through the merits of Christ by the punishments inflicted by Him and patiently borne, or by those imposed by the priest, or even those voluntarily undertaken, as by fast, prayers, almsgiving or other works of piety, and that therefore the best penance is merely a new life, let him be anathema.

Canon 14.

If anyone says that the satisfactions by which penitents atone for their sins through Christ are not a worship of God but traditions of men, which obscure the doctrine of grace and the true worship of God and the beneficence itself the death of Christ, let him be anathema.

Canon 15.

If anyone says that the keys have been given to the Church only to loose and not also to bind, and that therefore priests, when imposing penalties on those who confess, act contrary to the purpose of the keys and to the institution of Christ, and that it is a fiction that there remains often a temporal punishment to be discharged after the eternal punishment has by virtue of the keys been removed, let him be anathema.

The Feast of All Souls: Part 3

 

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The Feast of All Souls: Part 3

(by Father Francis Xavier Weninger, 1876)

“It is a holy and wholesome thought to pray for the dead.”–2 Machab. xii.

All the feasts of the Church are sacred, and produce the wholesome effect of sanctifying her children. Hence, the faithful have good reasons for celebrating these solemn occasions with great fervor, and in the spirit of our holy Mother, the Church. But especially is this the case on this day, when the Church exhorts us to remember and efficaciously to assist the departed souls. There is scarcely another feast of the Church, in whose celebration the hearts of her children are more prompt, than in this consecrated to the memory of the dead.

The remembrance of their pitiable state, and the desire to help them, in consequence of our natural sympathy, are calculated to awaken the tenderest feelings, and to move the hearts of the children of the Church to celebrate this feast with zeal.

But, besides the motive of natural sympathy for all in distress, there are motives of faith which impel us to procure their relief not only on All Souls Day, but on every day of our life. For this our love and interest in their regard is a work not only pleasing to God and meritorious for us, but also efficacious for the relief of the departed souls.

Hence, we see evinced in the lives of all the saints a most ardent zeal in the cause of these poor afflicted ones. For their relief they offered to God not only prayers, but also the Masses, penances, the most severe sicknesses, and the most painful trials; and all this as a retribution and a practical display of the belief which they cherished–that they who have slept in Christ are finally to repose with Him in glory. Now, I maintain that we, too, shall feel in our breasts this same strong, this same ardent zeal, if we carefully weigh the assurance of the Holy Ghost and practice the counsel it implies: “It is a holy and wholesome thought to pray for the dead.

How holy, how wholesome, this practice is we shall endeavor to consider today for the consolation of the poor souls and of ourselves.

O Mary, most compassionate, most tender Mother, inspire our hearts with a deep compassion for the poor souls in Purgatory, so that we may be moved to pray for those suffering children of thine and assist them with all our power! I speak in the most holy name of Jesus, to the greater glory of God!

When the Church, on her festive days, offers up prayers and sacrifice, she thereby wishes to remind the faithful of the solemnity of the occasion, and to exhort them to draw profit, for their spiritual welfare, by meditating upon what they witness. Therefore, it is but just and proper that we place before our eyes, upon this day, the motives and proofs which show forth the holiness of the act of praying for the departed souls, and the spiritual blessings that will accrue from the practice to them and to us.

Now, as to what regards the holiness of the act, it is plain that it is one performed through love of God. It is an act that tends to relieve the souls that have left this world in the state of grace and advance them, somewhat sooner, to, the contemplation of the splendor and beatific vision of God.

It is, moreover, an act which enables these same souls the sooner to praise God in the presence of the Angels and Saints, for the accomplishment of the work which He began in their creation and finished in their redemption and salvation.

Who can tell what ardent praise the happy soul offers to God in heaven; what heartfelt thanks it lavishes upon its Lord when it reaches the realms of everlasting bliss; how much it rejoices the heart of God to receive all this exaltation and thanks from the lips of a soul forever saved! It is a most holy act, which at the same time rejoices and comforts so exceedingly the heart of Jesus in heaven, and affords the now happy soul an occasion of thanking Him for all that He has accomplished for it by His life and death on the cross. The same may be said of the heart of Mary. What a most holy and praiseworthy deed does he not perform who assists the soul of the elect the sooner to receive the affectionate embraces of Mary, to do her homage, and to return her everlasting thanks, in heaven, for her motherly care. Yea, the entire Church triumphant feels an increase of glory as often as a soul enters into heaven, and thanks that pious soul who was the instrument, in the hands of God, of conducting it the more rapidly into the celestial Paradise.

The same, again, may be said of the Church suffering. She, too, is a part of God’s kingdom; for in the Church we distinguish the Church militant, the Church suffering, and the Church triumphant. By the interest we display in the cause of the poor souls, we acknowledge them as our brothers and sisters in Christ Jesus. Besides, by this we honor the Church, because we thereby solemnly acknowledge that all who are of her fold, in the grace of God, are heirs and heiresses of Heaven.

It is a holy thought, moreover, to pray for the dead, as our text affirms. And why? Because all that we perform for the help and delivery of the poor souls in Purgatory, are works of Christian faith and piety. Such are prayer, the august sacrifice of the Mass, the reception of the holy sacraments,, alms-deeds, and acts of penance and self-denial.

It is a holy and at the same time a wholesome thought; because it so powerfully excites within us the desire to sanctify our own self. This will be evident if we only consider what are the predominant causes of that lukewarmness of ours in the service of God, which, in spite of all the promises, the encouragements and counsels of the Holy Spirit, still hinders us from advancing with the zeal of the Saints, in the path of Christian perfection. The sources of our spiritual misery may particularly be traced to an inordinate love for worldly goods and interests, the pampering of our bodies, and thoughtlessness in the matter of venial sins and imperfections.

First, the undue attachment to the things of this world is a serious, a very serious, impediment to piety and zeal, and the foundation of innumerable defects. There are, indeed, many reasons, if we were only to seek for them, which indisputably prove to us the vanity and folly of this inordinate yearning after the possession of earthly goods. But nothing places this folly so forcibly before our eyes as the thought of the poor souls in Purgatory, the warning cry of poor souls from the grave: “Our money is lost; lost to the last farthing. Today my turn; tomorrow yours!” Remember, dear Christians, that we, too, shall once be poor, helpless, and suffering souls in Purgatory; and what shall we carry with us of all our earthly goods and treasures? Not a single farthing!

Therefore, how important is it not to avoid the pitfalls which the anxious care of goods and chattels, of gold and possessions, prepares in our path to salvation. Even were there no danger of offending God grievously through inordinate worldly cares, still, how great are not the obstacles they oppose to the practice of good works and to our efforts after Christian perfection. Yes, alas, it is often too true, and that in the case of many of the most zealous members of a congregation. What prevents them from actually carrying out the many purposes of amendment which they so often form? It is naught else than their inordinate love and care for the perishable goods of this earth.

The second source of our tepidity in the service of God, and which gives rise to so many imperfections, is sensuality. This is an avenue broad and convenient, by which the Evil Spirit frequently approaches our heart. How often has he not, in this way, come upon it unawares and vanquished us? How often have we not yielded to sensuality on the plea of necessity, or of conforming to others? Yes, the inordinate love of comfort, of seeking pleasures for the body, is a great check to progress in the spiritual life. Here, also, we have sufficient proof to show how foolish and deceitful is the thought that the joys of the world and the pleasures of the senses can replenish us with all good, and satisfy our desires. Blinded men, who are not afraid of Purgatory, provided they can enjoy this transitory life! Yet they shall not be satisfied, because the heart of man is so great that its Lord and Creator alone can satisfy its desires.

To remind us forcibly of this insane love of earthly comforts and happiness, we need only think of the great, the powerful, and the wealthy, whose bodies are moldering in the dismal grave. Think of the poor souls who, having left their bodies upon earth, are now undergoing intense suffering for the sins they committed by over-indulgence. Oh, how they now lament having surrendered their bodies to sensual delights, and having, on this account, too often shunned carrying the cross of Christ.

Finally, the third cause of lukewarmness, and the fountain of innumerable imperfections, is the great disregard of venial sins. Of course, every Christian knows that a deliberate venial sin offends the majesty of God, and is next to mortal sin, the greatest evil that can befall a soul. Its heinousness can not be more strongly impressed on the mind than by considering those excruciating pains, which afflict the poor souls in Purgatory, in punishment of such an offense. To understand their condition, we should know what Purgatory is. It is, as theologians maintain, the same fire that burns and rages so intensely in Hell, and whose glowing heat penetrates the poor, sad soul, as no other fire can do.

What is not the agonizing anguish that fills a mother’s breast upon hearing the heart-rending cries of her child as she beholds it rushing forth from an adjoining apartment, all in flames? And yet, what is a mother’s heart and her love for her child in comparison with the heart of God, as Creator.

Nevertheless, God confines souls, that are His most dear children, and are still in His grace, in Purgatory. There they suffer, not only for hours and days, but for years and years; and yet He receives them not into His fatherly embrace before they have become spotless in His sight. Yes, these souls themselves would not leave Purgatory until every trace of the least imperfection were washed away.

We read, in the life of St. Gertrude, that God once allowed her to behold Purgatory. And, lo! she saw a soul that was almost upon the brink of Purgatory, and Christ, who, followed by a band of holy virgins, was approaching and stretching forth His hands toward it. Thereupon the soul, which was almost out of Purgatory, drew back, and of its own accord sank again into the fire. “What doest thou?” said St. Gertrude to the soul. ” Dost thou not see that Christ wishes to release thee from thy terrible abode?” To this the soul replied: “O Gertrude, thou beholdest me not as I am. I am not yet immaculate. There is yet another stain upon me. I will not hasten thus to the arms of Jesus.”

O, children of the Church, what a motive for us to live religiously, to avoid the smallest sin, and to do penance for the past. What a stimulus to practice all virtues and good works, to display our zeal for souls with the diligence and perfection of the Saints, remembering, at the same time, the words of the Holy Ghost: “Blessed are the dead who have slept in the Lord, for their works follow them, and they now repose from their labors in everlasting peace,” through Christ Jesus, our Lord and Savior. Amen.

The Feast of All Souls: Part 2

 
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The Holy Souls in Purgatory need our prayers.

The Feast of All Souls: Part 2


(by Father Francis Xavier Weninger, 1876)

“Have pity on me, at least you my friends.”–Job xix, 21.

That it is a duty, a truly Christian duty, to help the poor afflicted souls in Purgatory, no one can doubt. We are commanded even as men, but especially as Christians, to love and assist our neighbor as ourselves. But the souls in Purgatory do not cease to be deserving of our love and service because they are in an abode of punishment, for they are still our brethren, and they are the more deserving of prayers as they can not help themselves. When it will be our turn one day to dwell in those flames, and be separated from God, how happy will we not be if others alleviate and shorten your pains! Do you desire this assistance for your own soul? Then begin in this life, while you have time, to render aid to the poor souls in Purgatory.

As the teachers of Divinity justly observe, all that we can render to the souls in Purgatory is our intercession before God in their behalf. Our heavenly Father accepts our appeal in proportion to their condition in that place of confinement. But he who does not assist others, unto him shall no mercy be shown; for this is what even-handed justice requires. Hence, let us not be deaf to the pitiful cries of the departed ones.

We, moreover, fulfill a duty assigned us the more cheerfully when there are many and weighty motives for complying with it; but especially is this the case if we perceive that thereby some advantage accrues to ourselves equal to or greater than that which falls to the share of him whom we assist. Now, that is precisely the case when we help the souls in Purgatory through our prayers and good works, whether we consider ourselves and our own salvation, or the good we render those beloved, but afflicted ones of God.

The main reflection which should be drawn from all that has been said, and which should be deeply engraved upon the mind, is that all the pains the poor souls in Purgatory suffer tend to sanctify our own souls, and to shorten hereafter our own misery in the same place of torment.

How this can be accomplished I shall endeavor to explain in the present sermon.

O Mary, Mother of mercy, secure for us the grace of making what we now hear enter deeply into our hearts, in order that, from this day forward, we may hasten to the aid of the souls in Purgatory! I speak to you in the holy name of Jesus, for the greater glory of God! I said, that which pains the poor souls in Purgatory tends to sanctify our soul here upon earth, and hereafter to shorten the term of our punishment in the purifying flames of Purgatory.

The first thing that torments the poor souls in Purgatory is the longing, the burning desire to behold God, to be with Christ and Mary, and to be among the number of the Blessed; in a word, to possess the joys of Heaven. This is their constant desire. The hope of one day entering into the mansion of heavenly delights is what makes their stay doubly painful. Oh, with what torments are not these souls afflicted through their yearning to be with their God! Were there no other suffering beyond this desire, it alone would be exceedingly agonizing.

Now, this very thought elevates our heart and tends to sanctify our lives. Whence arises the fact that we live so tepidly, so regardless of our Christian duties? Why are we more anxious to possess the perishable things of the world than to own the everlasting treasures of heaven? I answer: We think too little of God, of the glorious attributes of His infinite divine perfection; in brief, we are too careless about our union with God. Were we steadily to walk in the presence of God, to sigh for Him, oh, how clearly would not such a disposition place before our eyes the misery and heinousness of the smallest sin and imperfection, and thus impel us to shun it forever! Should we, however, have the misfortune to commit an imperfection or a venial sin, we would without delay be filled with the spirit of penance of a St. Aloysius, banish it from our heart, and thus shorten our Purgatory hereafter.

Again, we betray too little regard for Jesus. Were this not the case, oh, how would we not avail ourselves of His presence in the Most Blessed Sacrament of the Altar to advance our sanctification by repeated visits to that sacred shrine, where He reposes; by devout attendance at Mass; by frequent union with Him in Holy Communion; in fine, by closely following the example of His earthly career.

The same remark may be made of our love for Mary, the Mother of Christ Jesus. How great was not the ardent affection of a blessed Leonard of Port Maurice or a St. Stanislaus, for Mary! It was on account of this filial love for her that they entered without delay into heavenly bliss, for they, living on earth, copied the image of Mary the Mirror of justice. Yes, should we have had the happiness of worthily wearing the Scapular of Mt. Carmel, through a desire of imitating Mary’s virtues, then, as we are informed in the holy Office of the Church, Mary will assist us after our departure from this life, and soon deliver us from Purgatory, to receive us, her dear children, into heaven.

The same observation holds true concerning the yearning of the poor souls in Purgatory to be in the companionship of all the Angels and Saints. We, again, regard too little the image presented to us in the life and actions of the Saints. Were we oftener to recall it to our minds, we would share in the encouraging reflection of St. Augustine while contemplating their lives, and say with him: “If these have done such things, why can not I do the same?” What is the reason that we, instead of imitating their zeal for virtue, are content with abstaining from grievous sin only? Ah, we do not reflect that, as children of the Church, we possess the same means as the Saints used, and by which they became holy. We do not consider that it is now time for us, while we yet sojourn upon earth, to gain at every moment new merits, to reap a harvest of heavenly glory, that in the hereafter we may elevate ourselves to the splendor of heaven in the Communion of the Saints!

What torments the souls in Purgatory is the knowledge that they are no longer able to merit any thing for heaven. They can not help themselves; they are entirely dependent upon others. They wait, and wait, and have nothing to do but to yearn and suffer. Oh, how they grieve and lament that while on earth they thought so little of heaven; that they accomplished so little to gain it, and did so much for this world; that, in fine, they have rashly squandered their precious time! Could they in Purgatory practice good works, spread the kingdom of God, save souls, how readily would they perform these duties; but, alas! it is now too late.

We, however, have this rich treasure, this great blessing–time. We can, if we desire it, make use of it even if it costs the severest effort and toil. We have still command over the priceless gift. Let us employ it well. What afflicts those poor, helpless souls still more is the circumstance that, despite their patience in suffering, they can earn nothing for heaven. With us, however, such is not the case. We. fortunately, by our patience under affliction, may merit much, very much indeed, for Paradise. The cross of misery and suffering borne with resignation, carried bravely for love of God, and in compliance with His divine will–that cross which weighs so heavily in heaven’s just scale of retribution–will be for us a pledge of untold bliss in heaven. Christ Himself expressly assures us of this, and St. Paul declares it when he says: “The sufferings of this world can not be compared with the weight of glory, which they prepare for us in Paradise.”

I well remember a certain sick person who was sorely pressed with great sufferings. Wishing to console him in his distress, I said: “Friend, such severe pains will not last long. You will either recover from your illness and become well and strong again or God will soon call you to Himself.” Thereupon the sick man, turning his eyes upon a crucifix which had been placed for him at the foot of his bed, replied: “Father, I desire no alleviation in my suffering, no relief from my pains. I cheerfully endure all as long as it is God’s good pleasure; but I hope that I now undergo my Purgatory.” Then, stretching forth his hands towards his crucifix, he thus addressed it, filled with the most lively hope in God’s mercy: ” Is it not so, dear Jesus? Thou wilt only take me from my bed. of pain to receive me straightway into heaven!”

These were the words of one who confided in the goodness of an all-merciful Father. Are we resigned like that poor afflicted sufferer on his couch of pain? Have we the same Christian fortitude and hope? If not, let us strive to imitate his example. Impatience–I say impatience is the fountain of innumerable defects and venial sins against God and our neighbor. It is this that so frequently prevents us from resigning ourselves to God’s most holy will. On the other hand, how efficacious is the recollection of the suffering of the souls in Purgatory! Soon, and perhaps very soon, I, too, will be of their number, and will have to endure intense agony without reward. When I consider the patience of those souls, how encouraged ought I to be to endure all patiently and to resign myself entirely to God’s will.

Besides these circumstances, there is in the condition of the poor souls still another, and one which, above all others, characterizes their state. It is the circumstance that all who suffer in Purgatory are holy souls–souls most dear to God. While there, they are no longer in danger of being tempted to sin by intercourse with worldly-minded and imperfect persons. If we were very careful to shun the company of sinners and the children of the world, oh, how many sins and faults would we not avoid–sins and imperfections that make us guilty before God, and from which we shall have to be cleansed by the flames of Purgatory.

Therefore let us strive to associate ourselves in spirit with those distressed souls; often think of them; pray and work for their release. If we were to do this, how much would it not conduce to mend our lives, to sanctify us, and thus assist us to escape Purgatory, or at least to shorten our stay there; for all the circumstances that mark the state of the souls in Purgatory are so well adapted to encourage us in the path to perfection!These circumstances are, as I have said, first, their great yearning to be with God, with Jesus and Mary, and in the society of the Angels and Saints; secondly, their inability to labor meritoriously or to gain merit by suffering things, however, which we can do by entire conformity with the most divine will of God.

Therefore how true and important is not the counsel of the Holy Ghost, “It is a holy and wholesome thought to pray for the dead”–when we reflect that through our assistance they may the sooner enter into the joys of heaven; that here upon earth we, by devotion to them, may lead the life of Saints, that thereby we may be delivered, if not entirely, at least in a short time, from Purgatory, to enjoy the unspeakable bliss of the celestial Paradise forever in company with all the Saints and Angels. Amen!

The Feast of All Souls: Part 1

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During this month of the Holy Souls, remember to pray for the Holy Souls in Purgatory.

The Feast of All Souls: Part 1

(by Father Francis Xavier Weninger, 1876)

“When shall I come and appear before the face of God?”–Psalms xli, 3.

On the Feast of All Souls, and whenever we are reminded of Purgatory, we can not help thinking of the dreadful pains which the souls in Purgatory have to suffer, in order to be purified from every stain of sin; of the excruciating torments they have to undergo for their faults and imperfections, and how thoroughly they have to atone for the least offenses committed against the infinite holiness and justice of God.

It is but just, therefore, that we should condole with them, and do all that we can to deliver them from the flames of Purgatory, or, at least, to soothe their pains. Sufferings, however, are not the only cause which renders the state of the poor souls deplorable in our eyes, and moves us to commiseration. There is yet another reason, which, though it occurs less frequently to our minds, yet, if duly considered, will prove a powerful incentive to charitable exertion in behalf of the souls of our departed brethren. I allude to their ardent yearning for God, and their sincere desire of being united with Him forever in heaven; a desire, which as long as it is not satisfied, will be no less painful to them than the keenest flames of their place of torture. We should, then, with the same eagerness with which we try to deliver the poor souls from the pain of fire, endeavor to obtain for them the accomplishment of their ardent longing to be united with their heavenly Spouse. I say: all that can increase the pain of desire and eager yearning in our hearts, makes the longing of the poor souls after God and heaven immeasurably great and tormenting.

Let us now reflect on this, and endeavor, if possible, to open for them today the gates of their heavenly home.

O Mary, Mother of mercy, obtain for us the grace to hasten to the relief of thy suffering children in Purgatory, and to offer them, even this day, to thy maternal embrace! I address you, dear Christians, in the name of Jesus, to the greater glory of God!

Theologians rightly maintain that the pain of the damned in hell is a twofold one–namely, that of fire and that of loss of the beatific vision or contemplation of the unveiled splendor of the Divinity and the other delights of heaven. This last pain torments the damned still more, increases their sorrow and despair to a higher degree than all the suffering which they undergo in the expiating flames. Now, in like manner is the agony of the souls in Purgatory twofold–namely: the pain of the purifying flames; and of the delay in beholding God and enjoying the other pleasures that await them in heaven. To comprehend this more clearly, we need but consider the pain which an ardent longing for that which is most dear to us produces in our hearts, as long as it is withheld from us, and then compare our state with that of the poor afflicted souls.

The first source or cause of a desire to be delivered from any state in life is, when that state is connected with great embarrassment and afflictions. Hence it is that the sick long so eagerly for the presence of the physician and for the medicine that will cure them; in like manner the starving long for bread and nourishment; the thirsty, for water; the poor, for the sentence of the judge, that will declare them heirs to riches, and save them from destitution. So also does the wayfarer upon the billows of the stormy ocean sigh for the port, yearn to reach the place where a happy future awaits him; and so does the prisoner in his dreary cell anxiously expect the hour of his delivery. How great, therefore, must not be the desire of the poor souls to be ransomed from Purgatory.

The fire of Purgatory, as the doctors of the Church declare, is as intense as that of the abode of hell; with this difference, that it has an end. Yea! it may be that today a soul in Purgatory is undergoing more agony, more excruciating suffering than a damned soul, which is tormented in hell for a few mortal sins; while the poor soul in Purgatory must satisfy for millions of venial sins.

All the pains which afflict the sick upon earth, added to all that the martyrs have ever suffered, can not be compared with those of purgatory, so great is the punishment of those poor souls. We read, how once a sick person who was very impatient in his sufferings, exclaimed: “O God, take me from this world! “Thereupon the Guardian Angel appeared to him, and told him to remember that, by patiently bearing his afflictions upon his sick-bed, he could satisfy for his sins and shorten his Purgatory. But the sick man replied that he chose rather to satisfy for his sins in Purgatory. The poor sufferer died; and, behold, his Guardian Angel appeared to him again, and asked him if he did not repent of the choice he had made of satisfying for his sins in Purgatory by tortures rather than upon earth by afflictions? Thereupon the poor soul asked of the Angel: ” How many years am I now here in these terrible flames?” The Angel replied: ” How many years? Thy body upon earth is not yet buried; nay, it is not yet cold, and still thou believest already thou art here for many years!” Oh, how that soul lamented upon hearing this. Great indeed was its grief for not having chosen patiently to undergo upon earth the sufferings of sickness, and thereby shorten its Purgatory.

In that abode of sorrow the departed souls hunger after the possession of God, and with so famishing a desire that nothing on earth can be compared with it. They thirst after the fountain of eternal life with that thirst which knows no comparison in this world. They suffer; poor and destitute of all worldly goods. Yea! they are even deprived of all those consolations which at times lessen our desires, and afford us moments of repose. Here upon earth, though we long and sigh ever so much after a thing, still we can sleep; and the pains produced by our heart’s desires in our waking moments leave us, we feel them no longer. We can engage ourselves in other occupations; other cares may distract our minds. We may, at times, enjoy various pleasures, and partake of the good things of this life. Now all these things remove, or, at least, soothe the pain and care of our desires. Not so, however, is the condition of these distressed souls. They have no refreshing slumber; they are incessantly awake; they have no occupation; they can not indulge in other cares, in other distractions. They are wholly and continually absorbed with the burning desire of being liberated from their intense misery.

Again, upon earth, persons who anxiously seek another abode or another state of life, often know not whether, perhaps, they may not fall into a more wretched condition. How many have forsaken the shores of Europe, with the bright hope of a better future awaiting them in America? All has been disappointment! They have repented a thousand times of having deserted their native country. Now, does this disappointment await the souls of Purgatory upon their deliverance? Ah! by no means. They know too well that when they are released heaven will be their home. Once there, no more pains, no more fire for them; but the enjoyment of an everlasting bliss, which no eye hath seen, nor ear heard; nor hath it entered into the heart of man to conceive. Such will be their future happy state. Oh, how great is their desire to be already there.

Another circumstance which especially intensifies hope in the breast of man, is intercourse, union with those who are near and dear to him. How many, indeed, have bid a last farewell to Europe, where they would have prospered; but oh, then there are awaiting them in another land their beloved ones,–those who are so dear, and in whose midst they long to be! Oh, what a great source of desire is not this, for the poor souls in Purgatory to go to Heaven!

In heaven they shall find again those whom they loved and cherished upon earth, but who have already preceded them on the way to the heavenly mansion. There with their friends shall they share forever untold bliss and glory. Not only will they possess this happiness, but they will, moreover, partake of the glory, blessedness, and love of all the angels and saints. Yea, even Jesus and Mary will share their blessedness with the now happy souls. There is still another feature, another circumstance which presents itself in the condition of the poor souls in Purgatory. I mean the irresistible force or tendency with which they are drawn towards God; the intense longing after Him, their last aim and end.

So long as man is burdened upon earth with his mortal body and its appetites, so long will he not feel this attraction with such intensity. But immediately upon his soul’s separation from its mortal frame does it, as the image of God, experience this incomprehensible desire for its Creator and aim.

Like the balloon that rises aloft as soon as the cords are detached, and rapidly soars higher and higher; just so the soul which leaves this world in the grace of God mounts upward with inconceivable rapidity towards God; and the more pure and spotless she is, the greater is its intensity. Hence it was that David, filled with an ardent longing after God, sighs aloud: “When, when, O Lord, shall I appear in Thy presence? ” Oh, with what intense anxiety and longing is not a poor soul in Purgatory consumed, to behold the splendor of its Lord and Creator!

But also with what marks of Gratitude does not every soul whom we have assisted to enter heaven pray for us upon its entrance. Therefore, let us hasten to the relief of the poor suffering souls in Purgatory. Let us help them to the best of our power, so that they may supplicate for us before the throne of the Most High; that they may remember us when we too shall one day be afflicted in that prison-house of suffering, and may procure for us a speedy release and an early enjoyment of a blissful eternity. Amen!