Purgatory by Mary Anne Madden Sadlier (ebook reader 8 inch txt) 📖

up unto God shall really avail them for whom we offer them; and whether they alone, or others also, may receive benefit by them? Whether it be better to pray for a few at once, or for many, or for all the souls together, and for what souls in particular?

To the first I answer: if your intention be to help any one in particular who is really in Purgatory, so your work be good, it is infallibly applied to the person upon whom you bestow it. For, as divines teach, it is the intention of the offerer which governs all; and God, of His infinite goodness, accommodates Himself to the petitioner's request, applying unto each one what has been offered for its relief. If you have nobody in your thoughts for whom you offer up your prayers, they are only beneficial to yourself; and what would be thus lost for want of application, God lays up in the treasury of the Church, as being a kind of spiritual waif or stray, to which nobody can lay any just claim. And, since it is the intention which entitles one to what is offered before all others, what right can others pretend to it; or with what justice can it be parted or divided amongst others, who were never thought of?

And hence I take my starting-point to resolve your other question - that if you regard their best advantage whom you have a mind to favor, you had better pray for a few than for many together; for, since the merit of your devotions is but limited, and often in a very small proportion, the more you divide and subdivide it amongst many, the lesser share comes to every one in particular. As if you should distribute a crown or an angel [1] amongst a thousand poor people, you easily see your alms would be so inconsiderable, they would be little better for it; whereas, if it were all bestowed upon one or two, it were enough to make them think themselves rich.

[Footnote 1: A gold coin of that period so called because it was stamped with the image of an angel.]

Now, to define precisely, whether it be always better done, to help one or two souls efficaciously, than to yield a little comfort to a great many, is a question I leave for you to exercise your wits in. I could fancy it to be your best course to do both; that is, sometimes to single out some particular soul, and to use all your powers to lift her up to heaven; sometimes, again, to parcel out your favors upon many; and, now and then, also to deal out a general alms upon all Purgatory. And you need not fear exceeding in this way of charity, whatsoever you bestow; for you may be sure nothing will be lost by it. And St. Thomas will tell you, for your comfort, that since all the souls in Purgatory are perfectly united in charity, they rejoice exceedingly when they see any of their whole number receive such powerful helps as to dispose her for heaven. They every one take it as done to themselves, whatsoever is bestowed upon any of their fellows, whom they love as themselves; and, out of a heavenly kind of courtesy, and singular love, they joy in her happiness, as if it were their own. So that it may be truly said, that you never pray for one or more of them, but they are all partakers, and receive a particular comfort and satisfaction by it. (Pp. 132-134.)

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It would go hard with many, were it true that a person who neglected to make restitution in his life-time, and only charged his heirs to do it for him in his last will and testament, shall not stir out of Purgatory till restitution be really made; let there be never so many Masses said, and never so many satisfactory works offered up for him. And yet St. Bridget, whose revelations are, for the most part, approved by the Church, hesitates not to set this down for a truth which God had revealed unto her. Nor are there wanting grave divines that countenance this rigorous position, and bring for it many strong reasons and examples, which they take to be authentical: and the law itself, which says that if a man do not restore another's goods, there will always stick upon the soul a kind of blemish, or obligation of justice. And since the fault lies wholly at his door, he cannot, say they, have the least reason to complain of the severity of God's justice, but must accuse his own coldness and extreme neglect of his own welfare. Nay, even those that are of the contrary persuasion, yet maintain that it is not only much more secure, but far more meritorious, to satisfy such obligations while we live, than to trust others with it, let them be never so near and dear to us.... (Pp. 140, 141.)

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... I have just cause to fear that all I can say to you will hardly suffice to mollify that hard heart of yours; and, therefore, my last refuge shall be to set others on, though I call them out of the other world.

And first, let a damned soul read you a lecture, and teach you the compassion you ought to bear to your afflicted brethren. Remember how the rich glutton in the Gospel, although he was buried in hell-fire, took care for his brothers who survived him; and besought Abraham to send Lazarus back into the world, to preach and convert them, lest they should be so miserable as to come into that place of torments. A strange request for a damned soul! and which may shame you, that are so little concerned for the souls of your brethren, who are in so restless a condition.

In the next place, I will bring in the soul of your dear father, or mother, to make her own just complaints against you. Lend her, then, a dutiful and attentive ear; and let none of her words be lost; for she deserves to be heard out, while she sets forth the state of her most lamentable condition. Peace! it is a holy soul, though clothed in flames, that directs her speech to you after this manner:

"Am I not the most unfortunate and wretched parent that ever lived? I that was so silly as to presume that having ventured my life, and my very soul also, to leave my children at their ease, they would at least have had some pity on me, and endeavor to procure for me some ease and comfort in my torments. Alas! I burn insufferably, I suffer infinitely, and have done so, I know not how long; and yet this is not the only thing that grieves me. Alas, no! it is a greater vexation to me to see myself so soon forgotten by my own children, and so slighted by them, for whom I have in vain taken so much care and pains. Ah, dost thou grudge thy poor mother a Mass, a slight alms, a sigh, or a tear? Thy mother, I say, who would most willingly have kept bread from her own mouth, to make thee swim in an ocean of delights, and to abound with plenty of all worldly goods? ... Who will not refuse me comfort, when my own children, my very bowels, do their best to forget me? What a vexation is it to me, when my companions in misery ask me whether I left no children behind me, and why they are so hard-hearted as to neglect me?.... I was willing to forget my own concerns to be careful of theirs; and those ungrateful ones have now buried me in an eternal oblivion, and clearly left me to shift for myself in these dread tortures, without giving me the least ease or comfort. Oh, what a fool was I! had I given to the poor the thousandth part of those goods which I left these miserable children, I had long before this been joyfully singing the praises of my Creator, in the choir of Angels; whereas now I lie panting and groaning under excessive torments, and am like still to lie, for any relief that is to be looked for from these undutiful, ungracious children whom I made my sole heirs.... But am I not all this while strangely transported, miserable that I am, thus to amuse myself with unprofitable complaints against my children; whereas, indeed, I have but small reason to blame any but myself? since it is I, and only I, that am the cause of all this mischief. For did not I know that in the grand business of saving my soul, I was to have trusted none but myself? did I not know that with the sight of their friends, at their departure, men used to lose all the memory and friendship they had for them?.... Did I not know that God Himself had foretold us, that the only ready way to build ourselves eternal tabernacles in the next world, is not to give all to our children, but to be liberal to the poor?.... I cannot deny, then, but the fault lies at my door, and that I am deservedly thus neglected by my children.... The only comfort I have left me in all my afflictions, is, that others will learn at my cost this clear maxim: not to leave to others a matter of such near concern as the ease and repose of their own souls; but to provide for them carefully themselves. O God! how dearly have I bought this experience; to see my fault irreparable, and my misery without redress!" (Pp. 146-149.)

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One must have a heart of steel, or no heart at all, to hear these sad regrets, and not feel some tenderness for the poor souls, and as great an indignation against those who are so little concerned for the souls of their parents and other near relations. I wish, with all my soul, that all those who shall light upon this passage, and hear the soul so bitterly deplore her misfortune, may but benefit themselves half as much by it as a good prelate did when the soul of Pope Benedict VIII, by God's permission, revealed unto him her lamentable state in Purgatory. [1] For so the story goes, which is not to be questioned: This Pope Benedict appears to the Bishop of Capua, and conjures him to go to his brother, Pope John, who succeeded him in the Chair of St. Peter, and to beseech him, for God's sake, to give great store of alms to poor people, to allay the fury of the fire of Purgatory, with which he found himself highly tormented. He further charges him to let the Pope know withal, that he did acknowledge liberal alms had already been distributed for that purpose; but had found no ease at all by it because all the money that had been then bestowed was acquired unjustly, and so had no power to prevail before the just tribunal of God for the obtaining of the