Purgatory Explained by the Lives and Legends of the Saints

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Purgatory Explained by the Lives and Legends of the Saints
by Fr. F. X. Shouppe, S.J.
Published 1893
Taken from here.

Author's Preface

Object of the Work - To what Class of Readers it is Addressed

- What we are Obliged to Believe, what we may Piously Believe, and what we are at Liberty not to Admit - Visions  and Apparitions - Blind Credulity and Exaggerated Incredulity

The Dogma of Purgatory is too much forgotten by the majority of the faithful; the Church Suffering, where theyhave so many brethren to succor, whither they foresee that they themselves must one day go, seems a strange land to them.

This truly deplorable forgetfulness was a great sorrow to Saint Francis de Sales. "Alas!" said this pious doctor of the Church, "we do not sufficiently remember our dear departed; their memory seems to perish with the sound of the funeral bells."

The principal causes of this are ignorance and lack of faith; our notions on the subject of Purgatory are too vague, our faith is too feeble.

In order, then, that our ideas may become more distinct and our faith enlivened, we must take a closer view of this life beyond the tomb, this intermediate state of the just souls, not yet worthy to enter the Heavenly Jerusalem.

This is the object of the present work: we propose not to prove the existence of Purgatory to skeptical minds, but to make it better known to the pious faithful who believe with a divine faith this dogma revealed of God. It is to them, properly speaking, that this book is addressed, to give them a less confused idea of Purgatory. I say purposely a clearer idea than people generally have, by placing this great truth in the strongest possible light.

To produce this effect we possess three very distinct sources of light: first, the dogmatic doctrine of the Church; then the doctrine as explained by the doctors of the Church; in the third place, the revelations and apparitions of the saints, which serve to confirm the teachings of the doctors.

1. The dogmatic doctrine of the Church on the subject of Purgatory comprises two articles, of which we shall speak later on. These two articles are of faith, and must be believed by every Catholic.

2. The teaching of the doctors and theologians, or rather their opinions on several questions relative to Purgatory, and their explanations of them, are not imposed as articles of faith; we are free to reject them without ceasing to be Catholic. Nevertheless, it would be imprudent, and even rash, to reject them, and it is the spirit of the Church to follow the opinions commonly held by the doctors.

3. The revelations of the saints, called also particular revelations, do not belong to the deposit of faith confided by Jesus Christ to His Church; they are historical facts, based upon human testimony. It is permitted to believe them, and piety finds wholesome food in them. We may, however, disbelieve them without sinning against faith; but they are authenticated, and we cannot reject them without offending against reason; because sound reason demands that all men should give assent to truth when it is sufficiently demonstrated.

To illustrate this subject more clearly, let us, in the first place, explain the nature of the revelations of which we speak.

Particular revelations are of two kinds: the one consists in visions, the other in apparitions. They are called particular, because they differ from those found in Holy Scripture, not forming part of the doctrine revealed for mankind, and not being proposed by the Church to our belief as dogmas of faith.

Visions, properly so called, are subjective lights, infused by God into the understanding of His creatures, in order to discover to them His mysteries. Such are the visions of the prophets, those of Saint Paul, of Saint Bridget, and many other saints. These visions usually take place when the subject is in a state of ecstasy; they consist in certain mysterious representations, which appear to the eyes of the soul, and which must not always be taken literally.

Frequently they are figures, symbolic images, which represent in a manner proportionate to the capacity of our understanding, things purely spiritual, of which ordinary language is incapable of conveying an idea.

Apparitions, at least frequently, are objective phenomena which have a real exterior object. Such was the apparition of Moses and Elias on Mount Thabor; that of Samuel evoked by the Witch of Endor; that of the Angel Raphael to Tobias; those of many other angels; in fine, such are the apparitions of the souls in Purgatory.

That the spirits of the dead sometimes appear to the living is a fact that cannot be denied. Does not the Gospel clearly suppose it? When the risen Jesus appeared for the first time to His assembled apostles, they supposed they saw a spirit. Our Saviour, far from saying that spirits appear not, spoke to them thus: Why are you troubled, and why do thoughts arise in your hearts? See My hands and My feet, that it is I Myself; handle and see; for a spirit has not flesh and bones, as you see Me to have. {Luke 24:37, etc.).

Apparitions of the souls that are in Purgatory are of frequent occurrence. We find them in great numbers in the "Lives of the Saints"; they happen sometimes to the ordinary faithful. We have collected those which appear best qualified to instruct or to edify, and we now present them to the reader. But, it may be asked, are all these facts historically certain? We have selected the best authenticated. If, among the number, the reader finds any which he thinks could not stand the rigor of criticism, he need not admit them In order to avoid an excessive severity, one which is akin to incredulity, it is good to remark that, generally speaking,
apparitions of souls occur, and that they frequently occur cannot be doubted. "Apparitions of this kind," says the Abbe Ribet, "are not uncommon. God permits them for the relief of souls in order to excite our compassion, and also to make us sensible of how terrible are the rigors of His Justice against those faults which we consider trivial." (La Mystique Divine, distinguee des Contrefaqons Diaboliques et des Analogies Humaines. Paris, Poussielgue). Saint Gregory in his Dialogues cites several examples, of which, it is true, we may dispute the full authenticity; but which, in the mouth of this holy doctor, prove at least that he believed in the possibility of the existence of these phenomena. A great number of other authors, not less reliable than Saint Gregory, both on account of sanctity and learning, relate similar instances. Moreover, incidents of this sort abound in the lives of the saints. To be convinced of this, it suffices to peruse the Acta Sanctorum.

The Church Suffering has ever implored the suffrages of the Church Militant; and this intercourse, bearing the impress of sadness, yet also full of instruction, is for the one a source of inexhaustible relief, and for the other a powerful incitement to sanctity.

The vision of Purgatory has been granted to many holy souls. Saint Catherine de Ricci descended in spirit into Purgatory every Sunday night; Saint Lidwina, during her raptures, penetrated into this place of expiation, and, conducted by her angel guardian, visited the souls in their torments. In like manner, an angel led Blessed Osanne of Mantua through this dismal abyss.

Blessed Veronica of Binasco, Saint Frances of Rome, and many others had visions exactly similar, with impressions of terror.

More frequently it is the souls themselves that appear to the living and implore their intercession. Many appeared in this manner to Blessed Margaret Mary Alacoque, and to a great number of other holy persons. The souls departed frequently besought the intercession of Denis the Carthusian. This great servant of God was one day asked how many times the holy souls appeared to him "Oh! hundreds of times," he replied.

Saint Catherine of Siena, in order to spare her father the pains of Purgatory, offered herself to the Divine Justice to suffer in his stead during her whole life. God accepted her offer, inflicted the most excruciating torments upon her, which lasted until her death, and admitted the soul of her father into eternal glory. In return this blessed soul frequently appeared to his daughter to thank her, and to make to her many useful revelations.

When the souls in Purgatory appear to the living, they always present themselves in an attitude which excites compassion; now with the features which they had during life or at their death, with a sad countenance and imploring looks, in garments of mourning, with an expression of extreme suffering; then like a mist, a light, a shadow, or some kind of fantastic figure, accompanied by a sign or word by which they may be recognized. At other times they betray their presence by moans, sobs, sighs, or hurried respiration and plaintive accents. They often appear enveloped in flames. When they speak, it is to manifest their sufferings, to deplore their past faults, to ask suffrages, or even to address reproaches to those who ought to succor them Another kind of revelation, adds the same author, is made by invisible blows which the living receive, by the violent shutting of doors, the rattling of chains, and the sounds of voices.

These facts are too multiplied to admit of doubt; the only difficulty is to establish their connection with the world of expiation. But when these manifestations coincide with the death of persons dear to us, when they cease after prayers and reparations have been made to God in their behalf, is it not reasonable to see therein signs by which the souls make known their distress?

In the various phenomena to which we have just drawn attention we recognize the souls in Purgatory. But there is a case when the apparition should be held in suspicion; it is when a notorious sinner, unexpectedly carried away by a sudden death, comes to implore the prayers of the living that he may be delivered from Purgatory. The devil is interested in making us believe that we can live in the greatest disorders until the moment of our death and yet escape Hell. However, even in such instances, it is not forbidden to think that the soul which appears has repented, and that it is in the temporary flames of expiation; nor, consequently, is it forbidden to pray for it, but it is proper to observe the greatest caution in regard to visions of this kind, and the credit which we give to them.

The details into which we have entered suffice to justify in the eyes of the reader the quotation of facts which he will find in the course of this work.

Let us add that the Christian must guard against too great incredulity in supernatural facts connected with dogmas of faith. Saint Paul tells us that Charity believes all things (1 Corinthians 13:7), that is to say, as interpreters explain it, all that which we may prudently believe, and of which the belief will not be prejudicial. If it is true that prudence rejects a blind and superstitious credulity, it is also true that we must avoid another extreme, that with which our Saviour reproached the Apostle Saint Thomas. You believe. He said to him, because you have seen and touched; it were better to have believed the testimony of your brethren. In exacting more, you have been guilty of incredulity; this is a fault that all My disciples should avoid. Blessed are they that have not seen, and have believed. Be not faithless, but believing. (John 20:27,29).

The theologian who expounds dogmas of faith must be severe in the choice of his proofs; the historian must proceed with rigorous circumspection in the narration of facts, but the ascetic writer, who cites examples to illustrate truths and edify the faithful, is not held to this strict rigor. The best authorized persons in the Church, such as Saint Gregory, Saint Bernard, Saint Francis de Sales, Saint Alphonsus Liguori, Bellarmine, and many others, as much distinguished for their learning as for their piety, when writing their excellent works knew nothing of the fastidious requirements of the present day - requirements which in nowise constitute progress.

In fact, if the spirit of our fathers in the faith was more simple, what is the cause of the disappearance of that ancient simplicity in the present time? Is it not the Protestant Rationalism with which, in our day, so many of our Catholics are infected? Is it not the spirit of reasoning and criticism that emanated from the Lutheran Reformation, propagated by French Philosophism, which, leading them to consider the things of God from a purely human point of view, makes them cold, and alienates them from the Spirit of God? The Venerable Louis of Blois, speaking of the Revelations of Saint Gertrude, says: "This book contains treasures. Proud and carnal men," he adds, "who understand nothing of the Spirit of God, treat as reveries the writings of the holy virgin Gertrude, of Saint Mechtilde, Saint Hildegarde, and others; it is because they are ignorant of the familiarity with which God communicates Himself to humble, simple, and loving souls, and how in these intimate communications He is pleased to illumine these souls with the pure light of truth, without any shadow of error." (Louis of Blois, Epist. ad Florentium).

These words of Louis of Blois are serious. We did not wish to incur the reproach of this great master in the spiritual life, and, whilst avoiding a blameworthy credulity, we have collected with a certain kind of liberty those which seem to us at once the best authenticated and the most instructive. May they increase in those who read them devotion towards the faithful departed. May they profoundly inspire all who read them with a holy and salutary fear of Purgatory.

Note: It is from the lives of the saints, honored as such by the Church, and other illustrious servants of God, that we have taken the greater part of the examples herein cited. The reader who wishes to investigate these facts, in order to give them their just value, may without difficulty have recourse to the originals by the aid of our references. If the incident is drawn from the life of a saint, we indicate the day on which his name is entered in the martyrology, which is sufficient for consulting the Acta Sanctorum. If we mention any venerable personage, such as Father Joseph Anchieta, Apostle and Thaumaturgus of Brazil, whose life is not inserted in the volumes of the Bollandists, they must then have recourse to biographies and particular histories. For the examples borrowed from Father Rossignoli, Merveilles Divine dans les Ames du Purgatoire (trans. Postel; Toumai, Castennan), we content ourselves by marking the number of the Merveille. because the author has there indicated one or more sources whence he himself has drawn.



Translator's Preface

The author of this work is the well-known writer, Father Francis Xavier Schouppe, of the Society of Jesus. The reverend author scarcely needs any introduction to English readers, as several of his valuable works have been already translated from French into English. To the reverend clergy the author is best known through his works on Dogmatic Theology and Sacred Scripture, which, in the judgment of competent critics, possess the very highest order of merit. In this work on Purgatory they will find the same fullness and solidity of thought and judgment, joined with wonderful clearness and simplicity of diction, which distinguish the above works. We are confident that the reverend clergy will hail with delight the appearance of this work in an English garb, and will give it their esteemed encouragement.

A profound theologian and Scriptural scholar, acquainted as only very few are with the writings of the Fathers, the author was specially equipped for writing a work of this kind. A faithful and devoted son of the Church, his works are ever guided by a Catholic instinct, which keeps them in harmony with Catholic faith and Catholic practice.

The subject of this book is at once dear and interesting to every Catholic heart. About the existence of this intermediate state Catholics have no more doubt than of the existence of Heaven or Hell. The Church, by her authoritative teaching, has decided the matter for all time. "The Catholic Church," says the Council of Trent, "instructed by the Holy Ghost, has, from the sacred writings and the ancient tradition of the Fathers, taught in sacred councils, and very recently in the Ecumenical Synod, that there is a Purgatory, and that the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar." (Sess. 25).

The pious reader cannot fail to have his faith nourished and strengthened after reading a chapter of this book; and realizing how much help and comfort he can bring to the poor souls, his charity will prompt him to come to their assistance and rescue. Their cries, wafted hither on the wings of faith from the shore of eternity, will not appeal to him in vain. A new interest will spring up within him for that realm of pain yet also of hope, where those not wholly pure are cleansed and prepared for everlasting joys.

This work has been translated into English at the earnest request of the author. Wishing that devotion for the holy souls might grow and flourish in many hearts, he considered that his purpose would be best attained by having this work translated into English, for the benefit of English-speaking readers. It may also interest the readers of this book to know that the learned author is at present laboring for the salvation of souls among the pagan people of India.

The translator has specially aimed at giving the exact sense of the author, without any attempt at style or literary finish. Such an attempt, she believes, would detract from the value of the work as a whole.

For the rest, should this work contribute even in a small measure to the greater glory of God and of Holy Church; should it make the doctrine of Purgatory better understood; should it convince its readers of the excellence of devotion for the holy souls, and inspire at least some of them with a holy zeal to practice it, then indeed would the ambition of the author and translator be realized.

-J.J. 5.



Protestation of the Author

In conformity to the decree of Urban VIII, Sanctissimum, of March 13, 1525, we declare that if in this work we have cited facts represented to be supernatural, nothing but a personal and private authority is to be attached to our opinion; the discernment of facts of this kind belongs to the supreme authority of the Church.


CANON XXX. SESSION VI. THE COUNCIL OF TRENT. 13 JANUARY 1547

If anyone says that after 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.


DECREE CONCERNING PURGATORY. THE COUNCIL OF TRENT. SESSION XXV. 4 DECEMBER 1563

Since the Catholic Church, instructed by the Holy Ghost, has, following the sacred writings and the ancient tradition of the Fathers, taught in sacred councils and very recently in this ecumenical council, that there is a Purgatory, and that the souls there detained are aided by the suffrages of the faithful and chiefly by the Acceptable Sacrifice of the Altar, the Holy Council commands the bishops that they strive diligently to the end that the sound doctrine of Purgatory, transmitted by the Fathers and sacred councils, be believed and maintained by the faithful of Christ, and be everywhere taught and preached.



CANONS CONCERNING THE SACRAMENT OF PENANCE. THE COUNCIL OF TRENT. SESSION XIV, 25 NOVEMBER 1551

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 fasts, 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 of 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.


CHAPTER IX - ON THE WORKS OF SATISFACTION. SESSION XIV. THE COUNCIL OF TRENT. 25 NOVEMBER 1551

It [the Council] teaches furthermore that the liberality of the divine munificence is so great that we are able through Jesus Christ to make satisfaction to God the Father, not only by punishments voluntarily undertaken by ourselves to atone for sins, or by those imposed by the judgment of the priest according to the measure of our offense, but also, and this is the greatest proof of love, by the temporal afflictions imposed by God and borne patiently by us.

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Part One - Purgatory, The Mystery of God's Justice

"But I say unto you, that every idle word that men shall speak, 

they shall render an account for it in the day of judgment." - Matthew 12:36

Chapter 1. Purgatory in the Divine Pian

Purgatory occupies an important place in our holy religion: it forms one of the principal parts of the work of Jesus Christ, and plays an essential role in the economy of the salvation of man.

Let us call to mind that the Holy Church of God, considered as a whole, is composed of three parts: The Church Militant, the Church Triumphant, and the Church Suffering or Purgatory. This triple Church constitutes the mystical body of Jesus Christ, and the souls in Purgatory are no less His members than are the faithful upon earth and the elect in Heaven. In the Gospel, the Church is ordinarily called the Kingdom of Heaven; now Purgatory, just as the heavenly and terrestrial Church, is a province of this vast kingdom.

The three sister Churches have incessant relations with each other, a continual communication which we call the Communion of Saints. These relations have no other object than to conduct souls to eternal glory, the final term to which all the elect tend. The three Churches mutually assist in peopling Heaven, which is the permanent city, the glorious Jerusalem.

What then is the work which we, members of the Church Militant, have to do for the souls in Purgatory? We have to alleviate their sufferings. God has placed in our hands the key of this mysterious prison: it is prayer for the dead, devotion to the souls in Purgatory.

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Part One - Purgatory, The Mystery of God's Justice

Chapter 2. Prayer for the Dead - Fear and Confidence I


Prayer for the departed, sacrifices, and suffrages for the dead form a part of Christian worship, and devotion towards the souls in Purgatory is a devotion which the Holy Ghost infuses with charity into the hearts of the faithful. It is a holy and wholesome thought, says Holy Scripture, to pray for the dead, that they may be loosed from sins. (2 Machabees 12:46).

In order to be perfect, devotion to the souls in Purgatory must be animated both by a spirit of fear and a spirit of confidence. On the one hand, the Sanctity of God and His Justice inspires us with a salutary fear; on the other. His infinite Mercy gives us boundless confidence.

God is Sanctity itself, much more so than the sun is light, and no shadow of sin can endure before His face. Thine eyes are pure, says the prophet, and thou canst not look on iniquity. (Habbakuk 1:13). When iniquity manifests itself in creatures, the Sanctity of God exacts expiation, and when this expiation is made in all the rigor of justice, it is terrible. It is for this reason that the Scripture says again. Holy and terrible is His name (Psalm 110); as though it would say. His Justice is terrible because His Sanctity is infinite.

The Justice of God is terrible, and it punishes with extreme rigor even the most trivial faults. The reason is that these faults, light in our eyes, are in nowise so before God. The least sin displeases Him infinitely, and, on account of the infinite Sanctity which is offended, the slightest transgression assumes enormous proportions, and demands enormous atonement. This explains the terrible severity of the pains of the other life, and should penetrate us with a holy fear.

This fear of Purgatory is a salutary fear; its effect is not only to animate us with a charitable compassion towards the poor suffering souls, but also with a vigilant zeal for our own spiritual welfare. Think of the fire of Purgatory, and you will endeavor to avoid the least faults; think of the fire of Purgatory, and you will practice penance, that you may satisfy Divine Justice in this world rather than in the next.

Let us, however, guard against excessive fear, and not lose confidence. Let us not forget the Mercy of God, which is not less infinite than His Justice. Thy mercy. Lord, is great above the Heavens, says the prophet (Psalm 107); and elsewhere. The Lord is gracious and merciful: patient, and plenteous in mercy (Psalm 144). This ineffable mercy should calm the most lively apprehensions, and fill us with a holy confidence, according to the words. In te, Domine, speravi, non confundar in ceternum- "In Thee, O Lord, I have hoped; let
me never be put to confusion." (Psalm 70).

If we are animated with this double sentiment, if our confidence in God's Mercy is equal to the fear with which His Justice inspires us, we shall have the true spirit of devotion to the souls in Purgatory.

This double sentiment springs naturally from the dogma of Purgatory rightly understood - a dogma which contains the double mystery of Justice and Mercy: of Justice which punishes, of Mercy which pardons. It is from this double point of view that we are about to consider Purgatory and illustrate its doctrine.

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Part One - Purgatory, The Mystery of God's Justice

Chapter 3. The Word Purgatory - Catholic Doctrine - Council of Trent - Controverted Questions

The word Purgatory is sometimes taken to mean a place, sometimes as an intermediate state between Hell and Heaven. It is, properly speaking, the condition of souls which, at the moment of death, are in the state of grace, but which have not completely expiated their faults, nor attained the degree of purity necessary to enjoy the vision of God.

Purgatory is, then, a transitory state which terminates in a life of everlasting happiness. It is not a trial by which merit may be gained or lost, but a state of atonement and expiation. The soul has arrived at the term of its earthly career; that life was a time of trial, a time of merit for the soul, a time of mercy on the part of God. This time once expired, nothing but justice is to be expected from God, whilst the soul can neither gain nor lose merit. She remains in the state in which death found her; and since it found her in the state of sanctifying grace, she is certain of never forfeiting that happy state, and of arriving at the eternal possession of God. Nevertheless, since she is burdened with certain debts of temporal punishment, she must satisfy Divine Justice by enduring this punishment in all its rigor.

Such is the signification of the word Purgatory, and the condition of the souls which are there.

On this subject the Church proposes two truths clearly defined as dogmas of faith: first, that there is a Purgatory; second, that the souls which are in Purgatory may be assisted by the suffrages of the faithful, especially by the Holy Sacrifice of the Mass.

Besides these two dogmatic points, there are several doctrinal questions which the Church has not decided, and which are more or less clearly solved by the Doctors. These questions relate

1) to the location of Purgatory;

2) to the nature of the sufferings;

3) to the number and condition of the souls which are in Purgatory;

4) to the certainty which they have of their beatitude;

5) to the duration of their sufferings;

6) to the intervention of the living in their behalf, and the application of the suffrages of the Church.

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Part One - Purgatory, The Mystery of God's Justice

Chapter 4. Location of Purgatory - Doctrine of Theologians - Catechism of the Council of Trent - Saint Thomas


Although faith tells us nothing definite regarding the location of Purgatory, the most common opinion, that which most accords with the language of Scripture, and which is the most generally received among theologians, places it in the bowels of the earth, not far from the Hell of the reprobates. Theologians are almost unanimous, says Bellarmine, in teaching that Purgatory, at least the ordinary place of expiation, is situated in the interior of the earth, that the souls in Purgatory and the reprobate are in the same subterranean space in the deep abyss which the Scripture calls Hell. (Catech. Rom., chap. 6, § 1).

When we say in the Apostles' Creed that after His death Jesus Christ descended into Hell, the name Hell, says the Catechism of the Council of Trent, signifies those hidden places where the souls are detained which have not yet reached eternal beatitude. But these prisons are of different kinds. One is a dark and gloomy dungeon, where the damned are continually tormented by evil spirits, and by a fire which is never extinguished. This place, which is Hell properly so called, is also named Gehenna and abyss.

There is another Hell, which contains the fire of Purgatory. There the souls of the just suffer for a certain time, that they may become entirely purified before being admitted into their heavenly fatherland, where nothing defiled can ever enter.

A third Hell was that into which the souls of the saints who died before the coming of Jesus Christ were received, and in which they enjoyed peaceful repose, exempt from pain, consoled and sustained by the hope of their redemption. They were those holy souls which awaited Jesus Christ in Abraham's bosom, and which were delivered when Christ descended into Hell. Our Saviour suddenly diffused among them a brilliant light, which filled them with infinite joy, and gave them sovereign beatitude, which is the vision of God. Then was fulfilled the promise of Jesus to the good thief: This day thou shalt be with me in Paradise.

"A very probable opinion," says Saint Thomas, "and one which, moreover, corresponds with the words of the saints in particular revelation, is that Purgatory has a double place for expiation. The first will be destined for the generality of souls, and is situated below, near to Hell; the second will be for particular cases, and it is from thence that so many apparitions occur." (Suppl., part. 3, ques. ult.).

The holy Doctor admits, then, like so many others who share his opinions, that sometimes Divine Justice assigns a special place of purification to certain souls, and even permits them to appear either to instruct the living or to procure for the departed the suffrages of which they stand in need; sometimes also for other motives worthy of the wisdom and mercy of God.

Such is the general view concerning the location of Purgatory. Since we are not writing a controversial treatise, we add neither proofs nor refutations; these can be seen in authors such as Suarez and Bellarmine. We will content ourselves by remarking that the opinion concerning a subterranean Hell has nothing to fear from modern science.

A science purely natural is incompetent in questions which belong, as does this one, to the supernatural order. Moreover, we know that spirits may be in a place occupied by bodies, as though these bodies did not exist. Whatever, then, the interior of the earth may be, whether it be entirely of fire, as geologists commonly say, or whether it be in any other state, there is nothing to prevent its serving as a sojourn of spirits, even of spirits clothed with a risen body. The Apostle Saint Paul teaches us that the air is filled with a multitude of evil spirits: We have to combat, says he, against the spirits of wickedness in the high places. (Ephesians 6:12)

On the other hand, we know that the good angels who protect us are no less numerous in the world. Now, if angels and other spirits can inhabit our atmosphere, whilst the physical world is not in the least degree changed, why cannot the souls of the dead dwell in the bosom of the earth?

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Part One - Purgatory, The Mystery of God's Justice

Chapter 5. Location of Purgatory - Revelations of the Saints - Saint Teresa - Saint Louis Bertrand - Saint Mary Magdalen de Pazzi


Saint Teresa had great charity towards the souls in Purgatory, and assisted them as much as lay in her power by her prayers and good works. In recompense, God frequently showed her the souls she had delivered; she saw them at the moment of their release from suffering and of their entrance into Heaven. Now, they generally came forth from the bosom of the earth. "I received tidings," she writes, "of the death of a Religious who had formerly been Provincial of that province, and afterwards of another. I was acquainted with him, and he had rendered me great service. This intelligence caused me great uneasiness. Although this man was commendable for
many virtues, I was apprehensive for the salvation of his soul, because he had been Superior for the space of twenty years, and I always fear much for those who are charged with the care of souls. Much grieved, I went to an oratory; there I conjured our Divine Lord to apply to this Religious the little good I had done during my life, and to supply the rest by His infinite merits, in order that this soul might be freed from Purgatory.

"Whilst I besought this grace with all the fervor of which I was capable, I saw on my right side this soul come forth from the depths of the earth and ascend into Heaven in transports of joy. Although this priest was advanced in years. He appeared to me with the features of a man who had not yet attained the age of thirty, and with a countenance resplendent with light.

"This vision, though very short, left me inundated with joy, and without a shadow of doubt as to the truth of what I had seen. As I was separated by a great distance from the place where this servant of God had ended his days, it was some time before I learned the particulars of his edifying death; all those who were witnesses of it could not behold without admiration how he preserved consciousness to the last moment, the tears he shed, and the sentiments of humility with which he surrendered his soul to God.

"A Religious of my community, a great servant of God, had been dead not quite two days. We were saying the Office for the Dead for her in choir, a sister was reading the lesson, and I was standing to say the versicle. When half of the lesson had been said, I saw the soul of this Religious come forth from the depths of the earth, like the one of which I have just spoken, and go to Heaven.

"In this same monastery there died, at the age of eighteen or twenty years, another Religious, a true model of fervor, regularity, and virtue. Her life had been but a tissue of maladies and sufferings patiently endured. I had no doubt, after having seen her live thus, that she had more than sufficient merits to exempt her from Purgatory. Nevertheless, whilst I was at Office, before she was interred, and about a quarter of an hour after her death, I saw her soul likewise issue from the earth and rise to Heaven." Behold what Saint Teresa writes.

A like instance is recorded in the Life of Saint Louis Bertrand, of the Order of Saint Dominic. This Life, written by Father Antist, a Religious of the same Order, and who lived with the saint, is inserted in the Acta Sanctorum on the 10th of October. In the year 1557, whilst Saint Louis Bertrand resided at the convent of Valentia, the pest broke out in that city. The terrible plague spread rapidly, threatening to exterminate the inhabitants, and each one trembled for his life. A Religious of the community, wishing to prepare himself fervently for death, made a general Confession of his whole life to the saint; and on leaving him said, "Father, if it should now please God to call me, I shall return and make known to you my condition in the other life." He died a short time afterwards, and the following night he appeared to the saint. He told him that he was detained in Purgatory on account of a few slight faults which remained to be expiated, and begged the saint to recommend him to the community. Saint Louis communicated the request immediately to the Prior, who hastened to recommend the soul of the departed to the prayers and Holy Sacrifices of the brethren assembled in chapter.

Six days later, a man of the town, who knew nothing of what had passed at the convent, came to make his Confession to Father Louis, and told him "that the soul of Father Clement had appeared to him. He saw, he said, the earth open, and the soul of the deceased Father come forth all glorious; it resembled, he added, a resplendent star, which rose through the air towards Heaven."

We read in the Life of Saint Magdalen de Pazzi, written by her confessor. Father Cepari, of the Company of Jesus, that this servant of God was made witness of the deliverance of a soul under the following circumstances: One of her sisters in religion had died some time previous, when the saint being one day in prayer before the Blessed Sacrament, saw issue from the earth the soul of that sister, still captive in the dungeons of Purgatory. She was enveloped in a mantle of flames, under which a robe of dazzling whiteness protected her from the fierce heat of the fire; and she remained an entire hour at the foot of the altar, adoring in inexpressible annihilation the hidden God of the Eucharist. This hour of adoration, which Magdalen saw her perform, was the last of her penance; that hour passed, she arose and took her flight to Heaven.

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Part One - Purgatory, The Mystery of God's Justice

Chapter 6. Location of Purgatory - Saint Frances of Rome - Saint Magdalen de Pazzi

It has pleased God to show in spirit the gloomy abodes of Purgatory to some privileged souls, who were to reveal the sorrowful mysteries thereof for the edification of the faithful.

Of this number was the illustrious Saint Frances, foundress of the Oblates, who died in Rome in 1440. God favored her with great lights concerning the state of souls in the other life. She saw Hell and its horrible torments; she saw also the interior of Purgatory, and the mysterious order -1 had almost said hierarchy of expiations - which reigns in this portion of the Church of Jesus Christ.

In obedience to her superiors, who thought themselves bound to impose this obligation upon her, she made known all that God had manifested to her; and her visions, written at the request of the venerable Canon Matteotti, her spiritual director, have all the authenticity that can be desired in such matters. Now, the servant of God declared that, after having endured with unspeakable horror the vision of Hell, she came out of that abyss and was conducted by her celestial guide into the regions of Purgatory. There reigned neither horror nor disorder, nor despair nor eternal darkness; there divine hope diffused its light, and she was told that this place of purification was called also sojourn of hope. She saw there souls which suffered cruelly, but angels visited
and assisted them in their sufferings.

Purgatory, she said, is divided into three distinct parts, which are as the three large provinces of that kingdom of suffering. They are situated the one beneath the other, and occupied by souls of different orders. These souls are buried more deeply in proportion as they are more defiled and farther removed from the time of their deliverance.

The lowest region is filled with a fierce fire, but which is not dark like that of Hell; it is a vast burning sea, throwing forth immense flames. Innumerable souls are plunged into its depths: they are those who have rendered themselves guilty of mortal sin, which they have duly confessed, but not sufficiently expiated during life. The servant of God then learned that, for all forgiven mortal sin, there remains to be undergone a suffering of seven years. This term cannot evidently be taken to mean a definite measure, since mortal sins differ in enormity, but as an average penalty. Although the souls are enveloped in the same flames, their sufferings are not the same; they differ according to the number and nature of their former sins.

In this lower Purgatory the saint beheld laics and persons consecrated to God. The laics were those who, after a life of sin, had had the happiness of being sincerely converted; the persons consecrated to God were those who had not lived according to the sanctity of their state. At that same moment she saw descend the soul of a priest whom she knew, but whose name she does not reveal. She remarked that he had his face covered with a veil which concealed a stain. Although he had led an edifying life, this priest had not always observed strict temperance, and had sought too eagerly the satisfactions of the table.

The saint was then conducted into the intermediate Purgatory, destined for souls which had deserved less rigorous chastisement. It had three distinct compartments; one resembled an immense dungeon of ice, the cold of which was indescribably intense; the second, on the contrary, was like a huge caldron of boiling oil and pitch; the third had the appearance of a pond of liquid metal resembling molten gold or silver.

The upper Purgatory, which the saint does not describe, is the temporary abode of souls which suffer little, except the pain of loss, and approach the happy moment of their deliverance.

Such, in substance, is the vision of Saint Frances relative to Purgatory.

The following is an account of that of Saint Magdalen de Pazzi, a Florentine Carmelite, as it is related in her Life by Father Cepari. It gives more of a picture of Purgatory, whilst the preceding vision but traces its outlines.

Some time before her death, which took place in 1607, the servant of God, Magdalen de Pazzi, being one evening with several other Religious in the garden of the convent, was ravished in ecstasy, and saw Purgatory open before her. At the same time, as she made known later, a voice invited her to visit all the prisons of Divine Justice, and to see how truly worthy of compassion are the souls detained there.

At this moment she was heard to say, "Yes I will go." She consented to undertake this painful journey. In fact, she walked for two hours round the garden, which was very large, pausing from time to time. Each time she interrupted her walk, she contemplated attentively the sufferings which were shown to her. She was then seen to wring her hands in compassion, her face became pale, her body bent under the weight of suffering, in presence of the terrible spectacle with which she was confronted.

She began to cry aloud in lamentation, "Mercy, my God, mercy! Descend, O Precious Blood, and deliver these souls from their prison. Poor souls! you suffer so cruelly, and yet you are content and cheerful. The dungeons of the martyrs in comparison with these were gardens of delight. Nevertheless there are others still deeper. How happy should I esteem myself were I not obliged to go down into them"

She did descend, however, for she was forced to continue her way. But when she had taken a few steps, she stopped terror-stricken, and, sighing deeply, she cried, "What! Religious also in this dismal abode! Good God! how they are tormented! Ah, Lord!" She does not explain the nature of their sufferings; but the horror which she manifested in contemplating them caused her to sigh at each step. She passed from thence into less gloomy places. They were the dungeons of simple souls, and of children in whom ignorance and lack of reason extenuated many faults. Their torments appeared to her much more endurable than those of the others. Nothing but ice and fire were there. She noticed that these souls had their angel guardians with them, who fortified them greatly by their presence; but she saw also demons whose dreadful forms increased their sufferings.

Advancing a few paces, she saw souls still more unfortunate, and she was heard to cry out, "Oh! how horrible is this place; it is full of hideous demons and incredible torments! Who, O my God, are the victims of these cruel tortures? Alas! they are being pierced with sharp swords, they are being cut into pieces." She was answered that they were the souls whose conduct had been tainted with hypocrisy.

Advancing a little, she saw a great multitude of souls which were bruised, as it were, and crushed under a press; and she understood that they were those souls which had been addicted to impatience and disobedience during life. Whilst contemplating them, her looks, her sighs, her whole attitude betokened compassion and terror.

A moment later her agitation increased, and she uttered a dreadful cry. It was the dungeon of lies which now lay open before her. After having attentively considered it, she cried aloud, "Liars are confined in a place in the vicinity of Hell, and their sufferings are exceedingly great. Molten lead is poured into their mouths; I see them burn, and at the same time tremble with cold."

She then went to the prison of those souls which had sinned through weakness, and she was heard to exclaim, "Alas! I had thought to find you among those who have sinned through ignorance, but I am mistaken; you burn with an intenser fire."

Farther on, she perceived souls which had been too much attached to the goods of this world, and had sinned by avarice.

"What blindness," said she, "thus eagerly to seek a perishable fortune! Those whom formerly riches could not sufficiently satiate, are here gorged with torments. They are smelted like metal in the furnace."

From thence she passed into the place where those souls were imprisoned which had formerly been stained with impurity. She saw them in so filthy and pestilential a dungeon that the sight produced nausea. She turned away quickly from that loathsome spectacle. Seeing the ambitious and the proud, she said, "Behold those who wished to shine before men; now they are condemned to live in this frightful obscurity."

Then she was shown those souls which had been guilty of ingratitude towards God. They were a prey to unutterable torments, and, as it were, drowned in a lake of molten lead, for having by their ingratitude dried up the source of piety.

Finally, in a last dungeon, she was shown souls that had not been given to any particular vice, but which, through lack of proper vigilance over themselves, had committed all kinds of trivial faults. She remarked that these souls had a share in the chastisements of all vices, in a moderate degree, because those faults committed only from time to time rendered them less guilty than those committed through habit.

After this last station the saint left the garden, begging God never again to make her witness of so heartrending a spectacle: she felt that she had not strength to endure it.

Her ecstasy still continued, and, conversing with Jesus, she discovering to me those terrible prisons, of which I knew so little, and comprehended still less? Ah! I now see; You wished to give me the knowledge of Your infinite sanctity, and to make me detest more and more the least stain of sin, which is so abominable in Your eyes."

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Part One - Purgatory, The Mystery of God's Justice

Chapter 7. Location of Purgatory - Saint Lidwina of Schiedam

Let us narrate a third vision relating to the interior of Purgatory, that of Saint Lidwina of Schiedam, who died 11 April 1433, and whose history, written by a contemporary priest, has the most perfect authenticity. This admirable virgin, a true prodigy of Christian patience, was a prey to all the pains of the most cruel maladies for the period of thirty-eight years. Her sufferings rendering sleep impossible to her, she passed long nights in prayer, and then, frequently wrapt in spirit, she was conducted by her angel guardian into the mysterious regions of Purgatory. There she saw dwellings, prisons, divers dungeons, one more dismal than the other; she met, too, souls that she knew, and she was shown their various punishments.

It may be asked, "What was the nature of those ecstatic journeys?" and it is difficult to explain; but we may conclude from certain other circumstances that there was more reality in them than we might be led to believe. The holy invalid made similar journeys and pilgrimages upon earth, to the holy places in Palestine, to the churches of Rome, and to monasteries in the vicinity. She had an exact knowledge of the places which she had thus traversed. A Religious of the monastery of Saint Elizabeth, conversing one day with her, and speaking of the cells, of the chapter room, of the refectory, etc., of his community, she gave him as exact and detailed a description of his house as though she had passed her life there. The Religious having expressed his surprise, "Know, Father," said she, "that I have been through your monastery; I have visited the cells, I have seen the angel guardians of all those who occupy them" One of the journeys which our saint made to Purgatory occurred as follows:

An unfortunate sinner, entangled in the corruptions of the world, was finally converted. Thanks to the prayers and urgent exhortations of Lidwina, he made a sincere Confession of all his sins and received absolution, but had little time to practice penance, for shortly after he died of the plague.

The saint offered up many prayers and sufferings for his soul; and some time afterwards, having been taken by her angel guardian into Purgatory, she desired to know if he was still there, and in what condition. "He is there," said her angel, "and he suffers much. Would you be willing to endure some pain in order to diminish his?" "Certainly," she replied, "I am ready to suffer anything to assist him." Instantly her angel conducted her into a place of frightful torture. "Is this, then. Hell, my brother?" asked the holy maiden, seized with
horror. "No, sister," answered the angel, "but this part of Purgatory is bordering upon Hell." Looking around on all sides, she saw what resembled an immense prison, surrounded with walls of a prodigious height, the blackness of which, together with the monstrous stones, inspired her with horror. Approaching this dismal enclosure, she heard a confused noise of lamenting voices, cries of fury, chains, instruments of torture, violent blows which the executioners discharged upon their victims. This noise was such that all the tumult of the world, in tempest or battle, could bear no comparison to it. "What, then, is that horrible place?" asked Saint Lidwina of her good angel. "Do you wish me to show it to you?" "No, I beseech you," said she, recoiling with terror; "the noise which I hear is so frightful that I can no longer bear it; how, then, could I endure the sight of those horrors?"

Continuing her mysterious route, she saw an angel seated sadly on the curb of a well. "Who is that angel?" she asked of her guide. "It is," he replied, "the angel guardian of the sinner in whose lot you are interested. His soul is in this well, where it has a special Purgatory." At these words, Lidwina cast an inquiring glance at her angel; she desired to see that soul which was dear to her, and endeavor to release it from that frightful pit. Her angel, who understood her, having taken off the cover of the well, a cloud of flames, together with the most plaintive cries, came forth.

"Do you recognize that voice?" said the angel to her. "Alas! yes," answered the servant of God. "Do you desire to see that soul?" he continued. On her replying in the affirmative, he called him by his name; and immediately our virgin saw appear at the mouth of the pit a spirit all on fire, resembling incandescent metal, which said to her in a voice scarcely audible, "O Lidwina, servant of God, who will give me to contemplate the face of the Most High?" The sight of this soul, a prey to the most terrible torment of fire, gave our saint such a shock that the cincture which she wore around her body was rent in twain; and, no longer able to endure the sight, she awoke suddenly from her ecstasy.

The persons present, perceiving her fear, asked her its cause. "Alas!" she replied, "how frightful are the prisons of Purgatory! It was to assist the souls that I consented to descend thither. Without this motive, if the whole world were given to me, I would not undergo the terror which that horrible spectacle inspired."

Some days later, the same angel whom she had seen so dejected appeared to her with a joyful countenance; he told her that the soul of his protege had left the pit and passed into the ordinary Purgatory. This partial alleviation did not suffice the charity of Lidwina; she continued to pray for the poor patient, and to apply to him the merits of her sufferings, until she saw the gates of Heaven opened to him.

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Part One - Purgatory, The Mystery of God's Justice

Chapter 8. Location of Purgatory - Saint Gregory the Great - The Deacon Paschasius and the Priest of Centumceiiae - Biessed Stephen, a Franciscan, and the Reiigious in his Staii - Theophiius Renaud and the Sick Woman of Doie

According to Saint Thomas and other doctors, as we have previously seen, Divine Justice, in particular cases, assigns a special place upon earth for certain souls. This opinion we find confirmed by several facts, among which we quote the two mentioned by Saint Gregory the Great in his Dialogues. (Dialog., 4, 40). "Whilst I was young and still a layman, I heard told to the seniors, who were well-informed men, how the Deacon Paschasius appeared to Germain, Bishop of Capua. Paschasius, Deacon of the Apostolic See, whose books on the Holy Ghost are still extant, was a man of eminent sanctity, devoted to works of charity, zealous for the relief of the poor, and most forgetful of self. A dispute having arisen concerning a pontifical election, Paschasius separated himself from the Bishops, and joined the party disapproved by the Episcopacy. Soon after this he died, with a reputation for sanctity which God confirmed by a miracle: an instantaneous cure was effected on the day of the funeral by the simple touch of his dalmatic. Long after this, Germain, Bishop of Capua, was sent by the physicians to the baths of Saint Angelo. What was his astonishment to find the same Deacon Paschasius employed in the most menial offices at the baths! "I here expiate," said the apparition, "the wrong I did by adhering to the wrong party. I beseech of you, pray to the Lord for me: you will know that you have been heard when you shall no longer see me in these places."

Germain began to pray for the deceased, and after a few days, returning to the baths, sought in vain for Paschasius, who had disappeared. "He had but to undergo a temporary punishment," says Saint Gregory, "because he had sinned through ignorance, and not through malice."

The same Pope speaks of a priest of Centumcellae, now Civita Vecchia, who also went to the warm baths. A man presented himself to serve him in the most menial offices, and for several days waited upon him with the most extreme kindness, and even eagerness. The good priest, thinking that he ought to reward so much attention, came the next day with two loaves of blessed bread, and, after having received the usual assistance of his kind servant, offered him the loaves. The servant, with a sad countenance, replied, "Why, Father, do you offer me this bread? I cannot eat it. I, whom you see, was formerly the master of this place, and, after my death, I was sent back to the condition in which you see me for the expiation of my faults. If you wish to do me good, ah! offer up for me the Bread of the Eucharist."

At these words he suddenly disappeared, and he, whom the priest had thought to be a man, showed by vanishing that he was but a spirit. For a whole week the good priest devoted himself to works of penance, and each day offered up the Sacred Host in favor of the departed one; then, having returned to the same baths, he no longer found his faithful servant, and concluded that he had been delivered.

It seems that Divine Justice sometimes condemns souls to undergo their punishment in the same place where they have committed their sins. We read in the chronicles of the Friars Minors that Blessed Stephen, Religious of that Order, had a singular devotion to the Blessed Sacrament, so that he passed a part of the night in adoration before it. On one occasion, being alone in the chapel, the darkness broken only by the faint glimmer of the little lamp, he suddenly perceived a Religious in one of the stalls. Stephen approached him, and asked if he had permission to leave his cell at such an hour. "I am a deceased Religious," he replied. "Here, by a decree of God's Justice, must I undergo my Purgatory, because here I sinned by tepidity and negligence at the Divine Office. The Lord permits me to make known my state to you, that you may assist me by your prayers." (Book 4, chap. 30; cf. Rossignoli, Merveilles du Purgatoire).

Touched with these words. Blessed Stephen immediately knelt down to recite the De Profundis and other prayers; and he noticed that whilst he prayed, the features of the deceased bore an expression of joy. Several times, during the following nights, he saw the apparition in the same manner, but more happy each time as it approached the term of its deliverance. Finally, after the last prayer of Blessed Stephen, it arose all radiant from the stall, expressed its gratitude to its liberator, and disappeared in the brightness of glory.

The following incident is so marvelous, that we should hesitate to reproduce it, says Canon Postel, had it not been narrated by Father Theophilus Renaud, theologian and controversialist, who relates it as an event which happened in his time, and almost under his very eyes.

The Abbe Louvet adds that the Vicar General of the Archbishop of Besancon, after having examined all the details, recognized its truth. In the year 1629, at Dole, in Franche-Compte, Hugette Roy, a woman of the middle station in life, was confined to bed by inflammation of the lungs, which endangered her life. The physician considering it necessary to bleed her, in his awkwardness cut an artery in the left arm, which speedily reduced her to the last extremity. The following day, at dawn, she saw enter into her chamber a young girl clad in white, of most modest deportment, who asked her if she was willing to accept her services and to be nursed by her. The sick person, delighted with the offer, answered that nothing could give her greater pleasure; and instantly the stranger lighted the fire, approached Hugette, and placed her gently on the bed, and then continued to watch by her and serve her like the most devoted infirmarian. But, oh wonder! contact with the hands of the unknown one was so beneficial that the dying person found herself greatly relieved, and soon felt entirely cured. Then she would absolutely know who the amiable stranger was, and called her that she might question her; but she with drew, saying that she would return in the evening. In the meantime astonishment and curiosity were extreme when the tidings of this sudden cure spread abroad, and nothing was spoken of in Dole but this mysterious event.

When the unknown visitor returned in the evening, she said to Hugette, without trying to disguise herself, "Know, my dear niece, that I am your aunt, Leonarde Collin, who died seventeen years ago, leaving you an inheritance from her little property. Thanks to the Divine bounty, I am saved, and it was the Blessed Virgin, to whom I had great devotion, who obtained for me this happiness. Without her I was lost. When death suddenly struck me, I was in the state of mortal sin, but the merciful Virgin Mary obtained for me perfect contrition, and thus saved me from eternal damnation. Since that time I am in Purgatory, and our Lord permits me to finish my expiation by serving you during fourteen days. At the end of that time I shall be delivered from my pains if, on your part, you have the charity to make three pilgrimages for me to three holy sanctuaries of the Blessed Virgin."

Hugette, astonished, knew not what to think of this language. Not being able to believe the reality of the apparition, and fearing some snare of the evil spirit, she consulted her confessor. Father Antony Roland, a Jesuit, who advised her to threaten the unknown person with the exorcisms of the Church. This menace did not disturb her; she replied tranquilly, that she feared not the prayers of the Church, "They have no power," she added, "but against the demons and the damned; none whatever against predestined souls, who are in the grace of God as I am." Hugette was not yet convinced. "How," said she to the young girl, "can you be my Aunt Leonarde? She was old and worn, disagreeable and whimsical, whilst you are young, gentle, and obliging?" "Ah, my dear niece," replied the apparition, "my real body is in the tomb, where it will remain until the resurrection; this one which you see is one miraculously formed from the air to allow me to speak to you, to serve you, and obtain your suffrages. As regards my irritable disposition, seventeen years of terrible suffering have taught me patience and meekness. Know, also, that in Purgatory we are confirmed in grace, marked with the seal of the elect, and therefore exempt from all vice."

After such explanation, incredulity was impossible. Hugette, at once astounded and grateful, received with joy the services rendered during the fourteen days designated. She alone could see and hear the deceased, who came at certain hours and then disappeared. As soon as her strength permitted, she devoutly made the pilgrimages which were asked of her.

At the end of fourteen days the apparition ceased. Leonarde appeared for the last time to announce her deliverance; she was then in a state of incomparable glory, brilliant as a star, and her countenance bore an expression of the most perfect beatitude. In her turn, she testified her gratitude to her niece, promised to pray for her and her whole family, and advised her ever to remember, amid the sufferings of this life, the end of our existence, which is the salvation of our soul.

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Part One - Purgatory, The Mystery of God's Justice

Chapter 9. The Pains of Purgatory, their Nature, their Rigor - Doctrine of Theoiogians - Beiiarmine - Saint Francis of Sales - Fear and Confidence

There is in Purgatory, as in Hell, a double pain - the pain of loss and the pain of sense.

The pain of loss consists in being deprived for a time of the sight of God, who is the Supreme Good, the beatific end for which our souls are made, as our eyes are for the light. It is a moral thirst which torments the soul. The pain of sense, or sensible suffering, is the same as that which we experience in our flesh. Its nature is not defined by faith, but it is the common opinion of the Doctors that it consists in fire and other species of suffering. The fire of Purgatory, say the Fathers, is that of Hell, of which the rich glutton speaks. Quia cruder in hac flamma, "I suffer," he says, "cruelly in these flames."

As regards the severity of these pains, since they are inflicted by Infinite Justice, they are proportioned to the nature, gravity, and number of sins committed. Each one receives according to his works, each one must acquit himself of the debts with which he sees himself charged before God. Now these debts differ greatly in quality. Some, which have accumulated during a long life, have reached the ten thousand talents of the Gospel, that is to say, millions and ten of millions; whilst others are reduced to a few farthings, the trifling remainder of that which has not been expiated on earth. It follows from this that the souls undergo various kinds of sufferings, that there are innumerable degrees of expiation in Purgatory, and that some are incomparably more severe than others.

However, speaking in general, the Doctors agree in saying that the pains are most excruciating. The same fire, says Saint Gregory, torments the damned and purifies the elect. (In Psalm 37). "Almost all theologians," says Bellarmine, "teach that the reprobate and the souls in Purgatory suffer the action of the same fire." (De Purgat., i. 2, cap. 6). It must be held as certain, writes the same Bellarmine, that there is no proportion between the sufferings of this life and those of Purgatory. (De Gemitu Columbae, lib. 2, cap. 9).

Saint Augustine declares precisely the same in his commentary on Psalm 31: Lord, he says, chastise me not in Thy wrath, and reject me not with those to whom Thou hast said. Go into eternal fire; but chastise me not in Thine anger: purify me rather in such manner in this life that I need not to be purified by fire in the next. Yes, I fear that fire which has been enkindled for those who will be saved, it is true, but yet so as by fire. (1 Cor. 3:15). They will be saved, no doubt, after the trial of fire, but that trial will be terrible, that torment will be more intolerable than all the most excruciating sufferings in this world. Behold what Saint Augustine says, and what Saint Gregory, Venerable Bede, Saint Anselm, and Saint Bernard have said after him Saint Thomas goes even further; he maintains that the least pain of Purgatory surpasses all the sufferings of this life, whatsoever they may be. Pain, says Blessed Peter Lefevre, is deeper and more acute when it directly attacks the soul and the mind than when it reaches them only through the medium of the body. The mortal body, and the senses themselves, absorb and intercept a part of the physical, and even of moral pain. (Sentim. du B. Lefevre sur la Purg., Mess, du S. Coeur, Nov. 1873).

The author of the Imitation explains this doctrine by a practical and striking sentence. Speaking in general of the sufferings of the other life: There, he says, one hour of torment will be more terrible than a hundred years of rigorous penance done here. (lib. 1, chap. 24).

To prove this doctrine, it is affirmed that all the souls in Purgatory suffer the pain of loss. Now this pain surpasses the keenest suffering. But to speak of the pain of sense alone, we know what a terrible thing fire is, how feeble soever the flame which we enkindle in our houses, and what pain is caused by the slightest burn; how much more terrible must be that fire which is fed neither with wood nor oil, and which can never be extinguished! Enkindled by the breath of God to be the instrument of His Justice, it seizes upon souls and
torments them with incomparable activity. That which we have already said, and what we have still to say, is well qualified to inspire us with that salutary fear recommended to us by Jesus Christ. But, lest certain readers, forgetful of the Christian confidence which must temper our fears, should give themselves up to excessive fear, let us modify the preceding doctrine by that of another Doctor of the Church, Saint Francis of Sales, who presents the sufferings of Purgatory soothed by the consolations which accompany them.

We may, says this holy and amiable director of souls, draw from the thought of Purgatory more consolation than apprehension. The greater part of those who dread Purgatory so much think more of their own interests than of the interests of God's glory; this proceeds from the fact that they think only of the sufferings without considering the peace and happiness which are there enjoyed by the holy souls. It is true that the torments are so great that the most acute sufferings of this life bear no comparison to them; but the interior satisfaction which is there enjoyed is such that no prosperity nor contentment upon earth can equal it.

The souls are in a continual union with God, They are perfectly resigned to His Will, or rather their will is so transformed into that of God that they cannot will but what God wills; so that if Paradise were to be opened to them, they would precipitate themselves into Hell rather than appear before God with the stains with which they see themselves disfigured. They purify them selves willingly and lovingly, because such is the Divine good pleasure.

They wish to be there in the state wherein God pleases, and as long as it shall please Him. They cannot sin, nor can they experience the least movement of impatience, nor commit the slightest imperfection. They love God more than they love themselves, and more than all things else; they love Him with a perfect, pure, and disinterested love. They are consoled by angels.

They are assured of their eternal salvation, and filled with a hope that can never be disappointed in its expectations. Their bitterest anguish is soothed by a certain profound peace. It is a species of Hell as regards the suffering; it is a Paradise as regards the delight infused into their hearts by charity - Charity, stronger than death and more powerful than Hell; Charity, whose lamps are all fire and flame. (Canticle 8). "Happy state!" continues the holy Bishop, "more desirable than appalling, since its flames are  of love and charity." (Esprit de Saint Frangois de Sales, chap. 9, p. 16).

Such are the teachings of the doctors, from which it follows that if the pains of Purgatory are rigorous, they are not without consolation. When imposing His cross upon us in this life, God pours upon it the unction of His grace, and in purifying the souls in Purgatory like gold in the crucible. He tempers their flames by ineffable consolations. We must not lose sight of this consoling element, this bright side of the often gloomy picture which we are going to examine.