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

bliss. Not a soul is delivered from its trial but God is immensely glorified.

* * * * *

Again, what devotion is more justly dear to Christians than the devotion to the Sacred Humanity of Jesus? It is rather a family of various and beautiful devotions, than a devotion by itself. Yet see how they are all, as it were, fulfilled, affectionately fulfilled, in devotion to the Holy Souls. The quicker the souls are liberated from Purgatory, the more is the beautiful harvest of His Blessed Passion multiplied and accelerated. An early harvest is a blessing, as well as a plentiful one; for all delay of a soul's ingress into the praise of heaven is an eternal and irremediable loss of honor and glory to the Sacred Humanity of Jesus. How strangely things sound in the language of the Sanctuary! yet so it is. Can the Sacred Humanity be honored more than by the Adorable Sacrifice of the Mass? And here is our chief action upon Purgatory....

Devotion to our dearest Mother is equally comprehended in this devotion to the Holy Souls, whether we look at her as the Mother of Jesus, and so sharing the honors of His Sacred Humanity, or as Mother of mercy, and so specially honored by works of mercy, or, lastly, as, in a particular sense, the Queen of Purgatory, and so having all manner of dear interests to be promoted in the welfare and deliverance of those suffering souls.

Next to this we may rank devotion to the Holy Angels, and this also is satisfied in devotion to the Holy Souls. For it keeps filling the vacant thrones in the angelic choirs, those unsightly gaps which the fall of Lucifer and one-third of the heavenly host occasioned. It multiplies the companions of the blessed spirits. They may be supposed also to look with an especial interest on that part of the Church which lies in Purgatory, because it is already crowned with their own dear gift and ornament of final perseverance, and yet it has not entered at once into its inheritance as they did. Many of them also have a tender personal interest in Purgatory. Thousands, perhaps millions of them, are guardians to those souls, and their office is not over yet. Thousands have clients there who were especially devoted to them in life. Will St. Raphael, who was so faithful to Tobias, be less faithful to his clients there? Whole choirs are interested about others, either because they are finally to be aggregated to that choir, or because in life-time they had a special devotion to it. Marie Denise, of the Visitation, used to congratulate her angel every day on the grace he had received to stand when so many around him were falling. It was the only thing she could know for certain of his past life. Could he neglect her, if by the will of God she went to Purgatory? Again, St. Michael, as prince of Purgatory, and Our Lady's regent, in fulfilment of the dear office attributed to him by the Church in the Mass for the Dead, takes as homage to himself all charity to the Holy Souls; and if it be true, that a zealous heart is always a proof of a grateful one, that bold and magnificent spirit will recompense us one day in his own princely style, and perhaps within the limits of that his special jurisdiction.

Neither is devotion to the Saints without its interests in this devotion for the dead. It fills them with the delights of charity as it swells their numbers and beautifies their ranks and orders. Numberless patron saints are personally interested in multitudes of souls. The affectionate relation between their clients and themselves not only subsists, but a deeper tenderness has entered into it, because of the fearful suffering, and a livelier interest, because of the accomplished victory. They see in the Holy Souls their own handiwork, the fruit of their example, the answer to their prayers, the success of their patronage, the beautiful and finished crown of their affectionate intercession.

* * * * *

Another point of view from which we may look at this devotion for the dead, is as a specially complete and beautiful exercise of the three theological virtues of faith, hope, and charity, which are the supernatural fountains of our whole spiritual life. It exercises faith, because it leads men not only to dwell in the unseen world, but to work for it with as much energy and conviction as if it was before their very eyes. Unthoughtful or ill-read persons almost start sometimes at the minuteness, familiarity, and assurance with which men talk of the unseen world, as if it were the banks of the Rhine, or the olive-yards of Provence, the Campagna of Rome, or the crescent shores of Naples, some place which they have seen in their travels, and whose geographical features are ever in their memory, as vividly as if before their eyes. It all comes of faith, of prayer, of spiritual reading, of knowledge of the lives of the Saints, and of the study of theology. It would be strange and sad if it were not so. For, what to us, either in interest or importance, is the world we see, to the world we do not see? This devotion exercises our faith also in the effects of the sacrifice and sacraments, which are things we do not see, but which we daily talk of in reference to the dead as undoubted and accomplished facts. It exercises our faith in the communion of Saints to a degree which would make it seem impossible to a heretic that he ever could believe so wild and extravagant a creed. It acts with regard to indulgences as if they were the most inevitable material transactions of this world. It knows of the unseen treasure out of which they come, of the unseen keys which open the treasury, of the indefinite jurisdiction which places them infallibly at its disposal, of God's unrevealed acceptance of them, and of the invisible work they do, just as it knows of trees and clouds, of streets and churches - that is, just as certainly and undoubtingly; though it often can give others no proof of these things, nor account for them to itself.... It exhibits the same quiet faith in all those Catholic devotions which I mentioned before as centering themselves in this devotion for the dead.

* * * * *

Neither is this devotion a less heroic exercise of the theological virtue of hope, the virtue so sadly wanting in the spiritual life of these times. For, look what a mighty edifice this devotion raises; lofty, intricate, and of magnificent proportions, into which somehow or other all creation is drawn, from the little headache we suffer up to the Sacred Humanity of Jesus, and which has to do even with God Himself. And upon what does all this rest, except on a simple, child- like trust in God's fidelity, which is the supernatural motive of hope? We hope for the souls we help, and unbounded are the benedictions which we hope for in their regard. We hope to find mercy ourselves, because of our mercy; and this hope quickens our merits without detracting from the merit of our charity.... For the state of the dead is no dream, nor our power to help them a dream, any more than the purity of God is a dream, or the Precious Blood a dream.

* * * * *

As to the charity of this devotion, it dares to imitate even the charity of God Himself. What is there in heaven or on earth which it does not embrace, and with so much facility, with so much gracefulness, as if there were scarcely an effort in it, or as if self was charmed away, and might not mingle to distract it? It is an exercise of the love of God, for it is loving those whom He loves, and loving them because He loves them, and to augment His glory and multiply His praise.... To ourselves also it is an exercise of charity, for it gains us friends in heaven; it earns mercy for us when we ourselves shall be in Purgatory, tranquil victims, yet, oh! in what distress! and it augments our merits in the sight of God, and so, if only we persevere, our eternal recompense hereafter. Now if this tenderness for the dead is such an exercise of these three theological virtues, and if, again, even heroic sanctity consists principally in their exercise, what store ought we not to set upon this touching and beautiful devotion?

* * * * *

Look at that vast kingdom of Purgatory, with its empress-mother, Mary! All those countless throngs of souls are the dear and faithful spouses of Jesus. Yet in what a strange abandonment of supernatural suffering has His love left them! He longs for their deliverance; He yearns for them to be transferred from that land, perpetually overclouded with pain, to the bright sunshine of their heavenly home. Yet He has tied His own hands, or nearly so. He gives them no more grace; He allows them no more time for penance; He prevents them from meriting; nay, some have thought they could not pray. How, then, stands the case with the souls in the suffering Church? Why, it is a thing to be meditated on when we have said it - they depend almost more on earth than they do on heaven, almost more on us than on Him; so He has willed it on whom all depend, and without whom there is no dependence. It is clear, then, that Jesus has His interests there. He wants His captives released. Those whom He has redeemed He now bids us redeem, us whom, if there be life at all in us, He has already Himself redeemed. Every satisfaction offered up to God for these suffering souls, every oblation of the Precious Blood to the Eternal Father, every Mass heard, every communion received, every voluntary penance undergone; the scourge, the hair- shirt, the prickly chain, every indulgence gained, every jubilee whose conditions we have fulfilled, every De Profundis whispered, every little alms doled out to the poor who are poorer than ourselves, and, if they be offered for the intention of these dear prisoners, the interests of Jesus are hourly forwarded in Mary's Kingdom of Purgatory.... There is no fear of overworking the glorious secretary of that wide realm, the blessed Michael, Mary's subject. See how men work at the pumps on ship-board when they are fighting for their lives with an ugly leak. Oh! that we had the charity so to work, with the sweet instrumentality of indulgence, for the Holy Souls in Purgatory! The infinite satisfactions of Jesus are at our command, and Mary's sorrows, and the Martyr's pangs, and the Confessor's