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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
The subject is treated under these heads:
Purgatory (Lat., "purgare", to make clean, to purify) in accordance withCatholic teaching is aplace orcondition of temporal punishment for those who, departing this life inGod's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.
Thefaith of theChurch concerning purgatory is clearly expressed in the Decree of Union drawn up by theCouncil of Florence (Mansi, t. XXXI, col. 1031), and in thedecree of theCouncil of Trent which (Sess. XXV)defined:
"Whereas theCatholicChurch, instructed by theHoly Ghost, has from theSacred Scriptures and the ancient tradition of theFathers taught in Councils and very recently in this Ecumenical synod (Sess. VI, cap. XXX; Sess. XXII cap.ii, iii) that there is a purgatory, and that thesouls therein are helped by thesuffrages of thefaithful, but principally by the acceptableSacrifice of the Altar; theHoly Synod enjoins on theBishops that they diligently endeavor to have the sounddoctrine of the Fathers in Councils regarding purgatory everywhere taught and preached, held andbelieved by thefaithful" (Denzinger, "Enchiridon", 983).
Further than this the definitions of theChurch do not go, but thetradition of theFathers and theSchoolmen must be consulted to explain the teachings of the councils, and to make clear thebelief and the practices of thefaithful.
That temporal punishment is due tosin, even after thesin itself has beenpardoned byGod, is clearly the teaching ofScripture.God indeed broughtman out of his first disobedience and gave him power to govern all things (Wisdom 10:2), but still condemned him "to eat his bread in the sweat of his brow" until he returned unto dust.God forgave the incredulity ofMoses andAaron, but in punishment kept them from the "land of promise" (Numbers 20:12). TheLord took away thesin ofDavid, but thelife of the child was forfeited becauseDavid had madeGod's enemiesblaspheme HisHoly Name (2 Samuel 12:13-14). In theNew Testament as well as in theOld,almsgiving andfasting, and in general penitential acts are the real fruits of repentance (Matthew 3:8;Luke 17:3;3:3). The wholepenitential system of theChurch testifies that thevoluntary assumption of penitential works has always been part oftrue repentance and theCouncil of Trent (Sess. XIV, can. xi) reminds thefaithful thatGod does not always remit the whole punishment due tosin together with the guilt.God requires satisfaction, and will punishsin, and thisdoctrine involves as itsnecessary consequence abelief that thesinner failing to do penance in thislife may be punished in another world, and so not be cast offeternally fromGod.
Allsins are not equal beforeGod, nor dare anyone assert that the daily faults of human frailty will be punished with the same severity that is meted out to serious violation ofGod's law. On the other hand whosoever comes intoGod's presence must be perfectly pure for in the strictest sense His "eyes are too pure, to beholdevil" (Habakkuk 1:13). For unrepented venial faults for the payment of temporal punishment due tosin attime of death, theChurch has always taught thedoctrine of purgatory.
So deep was thisbelief ingrained in our commonhumanity that it was accepted by theJews, and in at least a shadowy way by thepagans, long before the coming ofChristianity. ("Aeneid," VI, 735 sq.; Sophocles, "Antigone," 450 sq.).
Epiphanius (Haer., lxxv, P.G., XLII, col. 513) complains thatAërius (fourth century) taught thatprayers for the dead were of no avail. In theMiddle Ages, thedoctrine of purgatory was rejected by theAlbigenses,Waldenses, andHussites.St. Bernard (Serm. lxvi in Cantic., P.L. CLXXXIII, col. 1098) states that the so-called"Apostolici" denied purgatory and the utility ofprayers for the departed. Much discussion has arisen over the position of the Greeks on the question of purgatory. It would seem that the great difference of opinion was not concerning theexistence of purgatory but concerning thenature of purgatorial fire; stillSt. Thomasproves theexistence of purgatory in his dissertation against theerrors of the Greeks, and theCouncil of Florence also thoughtnecessary to affirm thebelief of theChurch on the subject (Bellarmine, "De Purgatorio," lib. I, cap. i). The modernOrthodox Church denies purgatory, but is rather inconsistent in its way of putting forth itsbelief.
At the beginning of theReformation there was some hesitation especially onLuther's part (Leipzig Disputation) as to whether thedoctrine should be retained, but as the breach widened, the denial of purgatory by theReformers became universal, andCalvin termed theCatholic position "exitiale commentum quod crucem Christi evacuat . . . quod fidem nostram labefacit et evertit" (Institutiones, lib. III, cap. v, 6). ModernProtestants, while they avoid the namepurgatory, frequently teach thedoctrine of "the middle state," and Martensen ("Christian Dogmatics," Edinburgh, 1890, p. 457) writes: "As nosoul leaves this presentexistence in a fully complete and prepared state, we must suppose that there is an intermediate state, a realm of progressive development, (?) in whichsouls are prepared for thefinal judgment" (Farrar, "Mercy and Judgment," London, 1881, cap. iii).
TheCatholic doctrine of purgatory supposes the fact that some die with smaller faults for which there was notrue repentance, and also the fact that the temporal penalty due tosin is at times not wholly paid in this life. Theproofs for theCatholic position, both inScripture and inTradition, are bound up also with the practice ofpraying for the dead. For whypray for the dead, if there be nobelief in the power ofprayer to afford solace to those who as yet are excluded from thesight of God? Sotrue is this position thatprayers for the dead and theexistence of a place of purgation are mentioned in conjunction in the oldest passages of theFathers, who allege reasons for succouring departedsouls. Those who have opposed thedoctrine of purgatory have confessed thatprayers for the dead would be an unanswerable argument if the moderndoctrine of a"particular judgment" had been received in the early ages. But one has only to read the testimonies hereinafter alleged to feel sure that theFathers speak, in the same breath, ofoblations for the dead and a place of purgation; and one has only to consult the evidence found in thecatacombs to feel equally sure that theChristian faith there expressed embraced clearly abelief injudgment immediately after death. Wilpert ("Roma Sotteranea," I, 441) thus concludes chapter 21, "Che tale esaudimento", etc.:
Intercession has been made for thesoul of the dear one departed andGod has heard theprayer, and thesoul has passed into a place of light and refreshment." "Surely," Wilpert adds, "suchintercession would have no place were there question not of theparticular, but of thefinal judgment.
Some stress too has been laid upon the objection that the ancientChristians had no clear conception of purgatory, and that they thought that thesouls departed remained in uncertainty ofsalvation to thelast day; and consequently theyprayed that those who had gone before might in thefinal judgment escape even the everlasting torments ofhell. The earliestChristian traditions are clear as to theparticular judgment, and clearer still concerning a sharp distinction between purgatory andhell. The passages alledged as referring to relief fromhell cannot offset the evidence given below (Bellarmine, "De Purgatorio," lib. II, cap. v). Concerning the famous case ofTrajan, which vexed the Doctors of theMiddle Ages, seeBellarmine, loc. cit., cap. Viii.
The tradition of theJews is put forth with precision and clearness in2 Maccabees.Judas, the commander of the forces ofIsrael,
making a gathering . . . sent twelve thousand drachmas of silver to Jerusalem for sacrifice to be offered for thesins of the dead, thinking well and religiously concerning theresurrection (For if he had nothoped that they that were slain should rise again, it would have seemed superfluous and vain topray for the dead). And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore aholy and wholesome thought topray for the dead, that they may be loosed fromsins. (2 Maccabees 12:43-46)
At thetime of the Maccabees the leaders of the people ofGod had no hesitation in asserting the efficacy ofprayers offered for the dead, in order that those who had departed this life might find pardon for theirsins and thehope ofeternal resurrection.
There are several passages in theNew Testament that point to a process of purification after death. Thus,Jesus Christ declares (Matthew 12:32): "And whosoever shall speak a word against theSon of man, it shall be forgiven him: but he that shall speak against theHoly Ghost, it shall not be forgiven him, neither in this world, nor in the world to come." According toSt. Isidore of Seville (Deord. creatur., c. xiv, n. 6) these wordsprove that in the next life "somesins will be forgiven and purged away by a certain purifying fire."St. Augustine also argues "that somesinners are not forgiven either in this world or in the next would not be truly said unless there were other [sinners] who, though not forgiven in this world, are forgiven in the world to come" (City of God XXI.24). The same interpretation is given byGregory the Great (Dial., IV, xxxix);St. Bede (commentary on this text);St. Bernard (Sermo lxvi in Cantic., n. 11) and other eminenttheological writers.
A further argument is supplied bySt. Paul in1 Corinthians 3:11-15:
"For other foundation noman can lay, but that which is laid; which isChrist Jesus. Now if anyman build upon this foundation, gold, silver, precious stones, wood, hay stubble: Everyman's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try everyman's work, of what sort it is. If anyman's work abide, which he hath built thereupon, he shall receive a reward. If anyman's work burn, he shall suffer loss: but he himself shall besaved, yet so as by fire."
While this passage presents considerable difficulty, it is regarded by many of theFathers andtheologians as evidence for theexistence of an intermediate state in which the dross of lightertransgressions will be burnt away, and thesoul thus purified will besaved. This, according toBellarmine (De Purg., I, 5), is the interpretation commonly given by theFathers andtheologians; and he cites to this effect:
See alsoSt. Thomas, "Contra Gentes,", IV, 91. For a discussion of theexegetical problem, see Atzberger, "Die christliche Eschatologie", p. 275.
Thisdoctrine that many who have died are still in a place of purification and thatprayers avail to help the dead is part of the very earliestChristian tradition.Tertullian"De corona militis" mentionsprayers for the dead as anApostolic ordinance, and in"De Monogamia" (chapter 10) he advises awidow "topray for the soul of her husband, begging repose for him and participation in the first resurrection"; he commands her also "to make oblations for him on the anniversary of his demise," and charges her with infidelity if she neglect to succour hissoul. This settledcustom of theChurch is clear fromSt. Cyprian, who (P.L. IV, col. 399) forbade the customaryprayers for one who had violated the ecclesiastical law. "Our predecessors prudently advised that no brother, departing this life, should nominate anychurchman as his executor; and should he do it, that no oblation should be made for him, nor sacrifice offered for his repose." Long beforeCyprian,Clement of Alexandria had puzzled over the question of the state orcondition of theman who, reconciled toGod on his death-bed, had notime for the fulfilment of penance due his transgression. His answer is: "the believer throughdiscipline divests himself of hispassions and passes to the mansion which is better than the former one, passes to the greatest torment, taking with him the characteristic of repentance for the faults he may have committed afterbaptism. He is tortured then still more, not yet attaining what he sees others have acquired. The greatest torments are assigned to the believer, forGod's righteousness isgood, and Hisgoodness righteous, and though these punishments cease in the course of the expiation and purification of each one, "yet" etc. (P.G. IX, col. 332).
InOrigen thedoctrine of purgatory is very clear. If a man departs this life with lighter faults, he is condemned to fire which burns away the lighter materials, and prepares thesoul for thekingdom of God, where nothing defiled may enter. "For if on the foundation ofChrist you have built not only gold and silver and precious stones (1 Corinthians 3); but also wood and hay and stubble, what do you expect when thesoul shall be separated from the body? Would you enter intoheaven with your wood and hay and stubble and thus defile thekingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones? Neither is thisjust. It remains then that you be committed to the fire which will burn the light materials; for ourGod to those who can comprehendheavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works." (P.G., XIII, col. 445, 448).
TheApostolic practice ofpraying for the dead which passed into theliturgy of theChurch, is as clear in the fourth century as it is in the twentieth.St. Cyril of Jerusalem (Mystagogical Catechesis V.9) describing theliturgy, writes: "Then wepray for the Holy Fathers andBishops that are dead; and in short for all those who have departed this life in our communion;believing that thesouls of those for whomprayers are offered receive very great relief, while thisholy and tremendous victim lies upon thealtar."St. Gregory of Nyssa (P.G., XLVI, col. 524, 525) states thatman's weaknesses are purged in this life byprayer and wisdom, or are expiated in the next by a cleansing fire. "When he has quitted his body and the difference betweenvirtue andvice isknown he cannot approachGod till the purging fire shall have cleansed the stains with which hissoul was infested. That same fire in others will cancel the corruption of matter, and the propensity toevil." About the sametime theApostolic Constitution gives us the formularies used insuccouring the dead. "Let uspray for our brethren who sleep inChrist, thatGod who in hislove formen has received thesoul of the departed one, may forgive him every fault, and in mercy and clemency receive him into thebosom of Abraham, with those who in this life have pleasedGod" (P.G. I, col. 1144). Nor can we pass over the use of thediptychs where the names of the dead were inscribed; and this remembrance by name in theSacred Mysteries--(a practice that was from theApostles) was considered byChrysostom as the best way of relieving the dead (Homily 41 on First Corinthians, no. 8).
The teaching of theFathers, and the formularies used in theLiturgy of theChurch, found expression in the earlyChristian monuments, particularly those contained in thecatacombs. On thetombs of thefaithful were inscribed words ofhope, words of petition for peace and for rest; and as the anniversaries came round thefaithful gathered at the graves of the departed to makeintercession for those who had gone before. At the bottom this is nothing else than thefaith expressed by theCouncil of Trent (Sess. XXV, "De Purgatorio"), and to thisfaith theinscriptions in thecatacombs are surely witnesses.
In the fourth century in theWest,Ambrose insists in hiscommentary onSt. Paul (1 Corinthians 3) on theexistence of purgatory, and in his masterly funeral oration (De obitu Theodosii), thusprays for thesoul of thedeparted emperor: "Give, OLord, rest to Thy servantTheodosius, that rest Thou hast prepared for Thysaints. . . . Iloved him, therefore will I follow him to theland of the living; I will not leave him till by myprayers and lamentations he shall be admitted unto theholy mount of the Lord, to which his deserts call him" (P.L., XVI, col. 1397).St. Augustine is clearer even than his master. He describes twoconditions ofmen; "some there are who have departed this life, not so bad as to be deemed unworthy of mercy, nor sogood as to be entitled to immediatehappiness" etc., and in theresurrection he says there will be some who "have gone through these pains, to which thespirits of the dead are liable" (City of God XXI.24). Thus at the close of the fourth century:
So clear is thispatristicTradition that those who do notbelieve in purgatory have been unable to bring any serious difficulties from the writings of theFathers. The passages cited to the contrary either do not touch the question at all, or are so lacking in clearness that they cannot offset the perfectly open expression of thedoctrine as found in the veryFathers who are quoted as holding contrary opinions (Bellarmine "De Purg.", lib. I, cap. xiii).
The very reasons assigned for theexistence of purgatory make for its passing character. Wepray, we offer sacrifice forsouls therein detained that "God in mercy may forgive every fault and receive them into thebosom of Abraham" (Apostolic Constitutions); and Augustine (City of God XXI.13, 16) declares that the punishment of purgatory is temporary and will cease, at least with theLast Judgment. "But temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment."
It is clear from theLiturgies and theFathers above cited that thesouls for whose peace sacrifice was offered were shut out for the time being from thesight of God. They were "not sogood as to be entitled toeternal happiness". Still, for them "death is the termination not ofnature but ofsin" (Ambrose, "De obitu Theodos."); and this inability tosin makes them secure offinal happiness. This is theCatholic position proclaimed byLeo X in theBull "Exurge Domine" which condemned theerrors ofLuther.
Are thesouls detained in purgatoryconscious that theirhappiness is but deferred for a time, or may they still be indoubt concerning their ultimatesalvation? The ancientLiturgies and theinscriptions of thecatacombs speak of a "sleep of peace", which would be impossible if there was anydoubt of ultimatesalvation. Some of the Doctors of theMiddle Ages thought uncertainty ofsalvation one of the severe punishments of purgatory. (Bellarmine, "De Purgat." lib. II, cap. iv); but this opinion finds no general credit among thetheologians of themedieval period, nor is it possible in the light of thebelief in theparticular judgment.St. Bonaventure gives as the reason for this elimination of fear and of uncertainty the intimate conviction that they can no longersin (lib. IV, dist. xx, p.1, a.1 q. iv): "Est evacuatio timoris propter confirniationem liberi arbitrii, qua deinceps scit se peccare non posse" (Fear is cast out because of the strengthening of the will by which thesoul knows it can no longersin), andSt. Thomas (dist. xxi, q. i, a.1) says: "nisi scirent se esse liberandas suffragia non peterent" (unless theyknew that they are to be delivered, they would not ask forprayers).
In theBull "Exurge Domine"Leo X condemns the proposition (n. 38) "Nec probatum est ullis aut rationibus aut scripturis ipsas esse extra statum merendi aut augendae caritatis" (There is noproof fromreason orScripture that they [thesouls in purgatory] cannotmerit or increase in charity). For them "the night has come in which no man can labour", andChristian tradition has always considered that only in this life canman work unto the profit of his ownsoul. The Doctors of theMiddle Ages while agreeing that this life is thetime formerit and increase of grace, still some withSt. Thomas seemed to question whether or not there might be some non-essential reward which thesouls in purgatory mightmerit (IV, dist. xxi, q. i, a. 3).Bellarminebelieves that in this matterSt. Thomas changed his opinion and refers to a statement ofSt. Thomas ("De Malo", q. vii, a. 11). Whatever may be themind of theAngelic Doctor,theologians agree that nomerit is possible in purgatory, and if objection be urged that thesouls theremerit by theirprayers,Bellarmine says that suchprayers avail withGod because ofmerit already acquired "Solum impetrant ex meritis praeteritis quomodo nunc sancti orando) pro nobis impetrant licet non merendo" (They avail only in virtue of pastmerits as those who are nowsaintsintercede for us not bymerit but byprayer). (loc. cit. II, cap. iii).
At theCouncil of Florence,Bessarion argued against theexistence of real purgatorial fire, and the Greeks were assured that theRoman Church had never issued anydogmaticdecree on this subject. In theWest thebelief in theexistence of real fire is common. Augustine (Enarration on Psalm 37, no. 3) speaks of the pain which purgatorial fire causes as more severe than anything a man can suffer in this life, "gravior erit ignis quam quidquid potest homo pati in hac vita" (P.L., col. 397).Gregory the Great speaks of those who after this life "will expiate their faults by purgatorial flames," and he adds "that the pain be more intolerable than any one can suffer in this life" (Ps. 3 poenit., n. 1). Following in the footsteps ofGregory,St. Thomas teaches (IV, dist. xxi, q. i, a.1) that besides the separation of thesoul from thesight of God, there is the other punishment from fire. "Una poena damni, in quantum scilicet retardantur a divina visione; alia sensus secundum quod ab igne punientur", andSt. Bonaventure not only agrees withSt. Thomas but adds (IV, dist. xx, p.1, a.1, q. ii) that this punishment by fire is more severe than any punishment which comes tomen in this life; "Gravior est omni temporali poena. quam modo sustinet anima carni conjuncta". How this fire affects thesouls of the departed the Doctors do notknow, and in such matters it is well to heed the warning of theCouncil of Trent when it commands thebishops "to exclude from their preaching difficult and subtle questions which tend not to edification', and from the discussion of which there is no increase either inpiety ordevotion" (Sess. XXV, "De Purgatorio").
Scripture and theFathers commandprayers andoblations for the departed, and theCouncil of Trent (Sess. XXV, "De Purgatorio") in virtue of thistradition not only asserts theexistence of purgatory, but adds "that thesouls therein detained are aided by the suffrages of thefaithful and principally by the acceptable sacrifice of the altar." That those on earth are still incommunion with thesouls in purgatory is the earliestChristian teaching, and that the living aid the dead by theirprayers and works of satisfaction is clear from thetradition above alleged. That theHoly Sacrifice was offered for the departed was receivedCatholicTradition even in the days ofTertullian andCyprian, and that thesouls of the dead, were aided particularly "while thesacred victim lay upon thealtar" is the expression ofCyril of Jerusalem quoted above. Augustine (Serm. clxii, n. 2) says that the "prayers andalms of thefaithful, theHoly Sacrifice of the altar aid thefaithful departed and move theLord to deal with them in mercy and kindness, and," he adds, "this is the practice of the universalChurch handed down by theFathers." Whether our works of satisfaction performed on behalf of the dead avail purely out ofGod's benevolence and mercy, or whetherGodobliges himself injustice to accept our vicariousatonement, is not a settled question.Francisco Suárez thinks that the acceptance is one ofjustice, and alleges the common practice of theChurch which joins together the living and the dead without any discrimination (De poenit., disp. xlviii, 6, n. 4).
TheCouncil of Trent (Sess. XXV) defined thatindulgences are "most salutary forChristian people" and that their "use is to be retained in theChurch". It is the common teaching ofCatholictheologians that
(1) Augustine (City of God XX.9) declares that thesouls of thefaithful departed are not separated from theChurch, which is thekingdom of Christ, and for this reason theprayers and works of the living are helpful to the dead. "If therefore", arguesBellarmine (De indulgentiis, xiv) "we can offer ourprayers and our satisfactions in behalf of those detained in purgatory, because we are members of the great body ofChrist, why may not theVicar of Christ apply to the samesouls the superabundant satisfaction ofChrist and hissaints--of which he is the dispenser?" This is thedoctrine ofSt. Thomas (IV, Sent., dist. xlv, q. ii, a. 3, q. 2) who asserts thatindulgences avail principally for theperson who performs the work for which theindulgence is given, if they but secondarily may avail even for the dead, if the form in which theindulgence is granted be so worded as to be capable of such interpretation, and he adds "nor is there any reason why theChurch may not dispose of its treasure ofmerits in favour of the dead, as it surely dispenses it in favour of the living".
(2)St. Bonaventure (IV, Sent., dist. xx, p. 2, q. v) agrees withSt. Thomas, but adds that such "relaxation cannot be after the manner ofabsolution as in the case of the living but only as suffrage (Haec non tenet modum judicii, sed potius suffragii). This opinion ofSt. Bonaventure, that theChurch through itsSupreme Pastor does notabsolve juridically thesouls in purgatory from the punishment due theirsins, is the teaching of the Doctors. They point out (Gratian, 24 q. ii, 2, can.1) that in case of those who have departed this life, judgment is reserved toGod; they allege the authority ofGelasius (Ep. ad Fausturn; Ep. ad. Episcopos Dardaniae) in support of their contention (Gratian ibid.), and they also insist that theRoman Pontiffs, when they grantindulgences that are applicable to the dead, add the restriction "per modum suffragii et deprecationis". This phrase is found in theBull ofSixtus IV "Romani Pontificis provida diligentia", 27 Nov. 1447.
The phrase "per modum suffragi et deprecationis" has been variously interpreted bytheologians (Bellarmine, "De indulgentiis", p.137).Bellarmine himself says: "Thetrue opinion is thatindulgences avail as suffrage, because they avail not after the fashion of a juridicalabsolution 'quia non prosunt per modum juridicae absolutionis'." But according to the same author the suffrages of thefaithful avail at times "per modum meriti congrui" (by way ofmerit), at times "per modum impetrationis" (by way of supplication) at times "per modum satisfactionis" (by way of satisfaction); but when there is question of applying anindulgence to one in purgatory it is only "per modum suffragii satisfactorii" and for this reason "thepope does notabsolve thesoul in purgatory from the punishment due hissin, but offers toGod from the treasure of theChurch whatever may benecessary for the cancelling of this punishment".
If the question be further asked whether such satisfaction is accepted byGod out of mercy and benevolence, or "ex justitia",theologians are not in accord — some holding one opinion, others the other.Bellarmine after canvassing both sides (pp. 137, 138) does not dare to set aside "either opinion, but is inclined to think that the former is more reasonable while he pronounces the latter in harmony with piety ("admodum pia").
That anindulgence may avail for those in purgatory severalconditions are required:
If the state of grace be not among the required works, in all probability theperson performing the work may gain theindulgence for the dead, even though he himself be not in friendship withGod (Bellarmine, loc. cit., p. 139).Francisco Suárez (De Poenit., disp. Iiii, s. 4, n. 5 and 6) puts this categorically when he says: "Status gratiae solum requiritur ad tollendum obicem indulgentiae" (the state of grace is required only to remove some hindrance to theindulgence), and in the case of theholysouls there can be no hindrance. This teaching is bound up with thedoctrine of theCommunion of Saints, and the monuments of thecatacombs represent thesaints andmartyrs asinterceding withGod for the dead. Theprayers too of the earlyliturgies speak ofMary and of thesaintsinterceding for those who have passed from this life. Augustinebelieves thatburial in abasilicadedicated to aholymartyr is of value to the dead, for those who recall thememory of him who has suffered will recommend to themartyr'sprayers thesoul of him who has departed this life (Bellarmine, lib. II, xv). In the same placeBellarmine accusesDominicus A Soto of rashness, because he denied thisdoctrine.
Do thesouls in purgatorypray for us? May we call upon them in our needs? There is no decision of theChurch on this subject, nor have thetheologians pronounced with definiteness concerning the invocation of thesouls in purgatory and theirintercession for the living. In the ancientliturgies there are noprayers of theChurch directed to those who are still in purgatory. On thetombs of the earlyChristians nothing is more common than aprayer or a supplication asking the departed tointercede withGod for surviving friends, but theseinscriptions seem always to suppose that the departed one is already withGod.St. Thomas (II-II.83.11) denies that thesouls in purgatorypray for the living, and states they are not in a position topray for us, rather we must makeintercession for them. Despite the authority ofSt. Thomas, many renownedtheologians hold that thesouls in purgatory reallypray for us, and that we may invoke their aid.Bellarmine (De Purgatorio, lib. II, xv,) says the reason alleged bySt. Thomas is not at all convincing, and holds that in virtue of their greaterlove ofGod and their union with Him theirprayers may have greatintercessory power, for they are really superior to us inlove ofGod, and in intimacy of union with Him.Francisco Suárez (De poenit., disp. xlvii, s. 2, n. 9) goes farther and asserts "that thesouls in purgatory areholy, are dear toGod,love us with atruelove and are mindful of our wants; that theyknow in a general way our necessities and our dangers, and how great is our need of divine help and divine grace".
When there is question of invoking theprayers of those in purgatory,Bellarmine (loc. cit.) says it is superfluous, ordinarily speaking, for they areignorant of our circumstances andcondition. This is at variance with the opinion ofFrancisco Suárez, who admitsknowledge at least in a general way, also with the opinions of many moderntheologians who point to the practice now common with almost all thefaithful of addressing theirprayers and petitions for help to those who are still in a place of purgation. Scavini (Theol. Moral., XI, n. 174) sees no reason why thesouls detained in purgatory may notpray for us, even as wepray for one another. He asserts that this practice has become common atRome, and that it has the great name ofSt. Alphonsus in its favour.St. Alphonsus in his work the "Great Means of Salvation", chap. I, III, 2, after quotingSylvius,Gotti,Lessius, and Medina as favourable to his opinion, concludes: "so thesouls in purgatory, being beloved byGod and confirmed in grace, have absolutely no impediment to prevent them frompraying for us. Still theChurch does not invoke them or implore theirintercession, because ordinarily they have no cognizance of ourprayers. But we may piouslybelieve thatGod makes ourprayersknown to them". He alleges also the authority ofSt. Catharine of Bologna who "whenever she desired any favour had recourse to thesouls in purgatory, and was immediately heard".
It is thetraditionalfaith ofCatholics that thesouls in purgatory are not separated from theChurch, and that thelove which is the bond of union between theChurch's members should embrace those who have departed this life inGod's grace. Hence, since ourprayers and oursacrifices can help those who are still waiting in purgatory, thesaints have not hesitated to warn us that we have a realduty toward those who are still in purgatorial expiation.Holy Church through the Congregation of Indulgences, 18 December 1885, has bestowed a specialblessing on the so-called"heroic act" in virtue of which "a member of theChurch militant offers toGod for thesouls in purgatory all the satisfactory works which he will perform during his lifetime, and also all the suffrages which may accrue to him after his death" (Heroic Act, vol. VII, 292). The practice of devotion to the dead is also consoling tohumanity and eminently worthy of a religion which seconds all the purest feelings of the human heart. "Sweet", saysCardinal Wiseman (lecture XI), "is the consolation of the dying man, who,conscious of imperfection,believes that there are others to makeintercession for him, when his owntime formerit has expired; soothing to the afflicted survivors the thought that they possess powerful means of relieving their friend. In the first moments of grief, this sentiment will often overpower religious prejudice, cast down the unbeliever on his knees beside the remains of his friend and snatch from him an unconsciousprayer for rest; it is an impulse of nature which for the moment, aided by theanalogies ofrevealedtruth, seizes at once upon this consolingbelief. But it is only a flitting and melancholy light, while theCatholic feeling, cheering though with solemn dimness, resembles the unfailing lamp, which the piety of the ancients is said to have hung before the sepulchres of their dead."
APA citation.Hanna, E.(1911).Purgatory. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/12575a.htm
MLA citation.Hanna, Edward."Purgatory."The Catholic Encyclopedia.Vol. 12.New York: Robert Appleton Company,1911.<http://www.newadvent.org/cathen/12575a.htm>.
Transcription.This article was transcribed for New Advent by William G. Bilton, Ph.D.In memory of Father George P. O'Neill — Former pastor of St. John the Baptist Church, Buffalo, N.Y.
Ecclesiastical approbation.Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
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