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RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-10-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 10. Pains of Purgatory - The Pain of Loss - Saint Catherine of Genoa - Saint Teresa - Father Nieremberg
After having heard the theologians and doctors of the Church, let us listen to doctors of another kind; they are saints who speak of the sufferings of the other life, and who relate what God has made known to them by supernatural communication. Saint Catherine of Genoa in her treatise on Purgatory says, "The souls endure a torment so extreme that no tongue can describe it, nor could the understanding conceive the least notion of it, if God did not make it known by a particular grace." (Chap. 2, 8). "No tongue," she adds, "can express, no mind form any idea of what Purgatory is. As to the suffering, it is equal to that of Hell."
Saint Teresa, in the Castle of the Soul, speaking of the pain of loss, expresses herself thus: "The pain of loss, or the privation of the sight of God, exceeds all the most excruciating sufferings we can imagine, because the souls urged on towards God as to the center of their aspiration, are continually repulsed by His Justice. Picture to yourself a shipwrecked mariner who after having long battled with the waves, comes at last within reach of the shore, only to find himself constantly thrust back by an invisible hand. What torturing agonies! Yet those of the souls in Purgatory are a thousand times greater." (Part 6, chap. 1 1).
Father Nieremberg, of the Company of Jesus, who died in the odor of sanctity at Madrid in 1658, relates a fact that occurred at Treves, and which was recognized, says Father Rossignoli (Merveilles, 69), by the Vicar General of the diocese as possessing all the characteristics of truth. On the Feast of All Saints, a young girl of rare piety saw appear before her a lady of her acquaintance who had died some time previous. The apparition was clad in white, with a veil of the same color on her head, and holding in her hand a long rosary, a token of the tender devotion she had always professed towards the Queen of Heaven. She implored the charity of her pious friend, saying that she had made a vow to have three Masses celebrated at the altar of the Blessed Virgin, and that, not having been able to accomplish her vow, this debt added to her sufferings. She then begged her to pay it in her place. The young person willingly granted the alms asked of her, and when the three Masses had been celebrated, the deceased again appeared, expressing her joy and gratitude. She ever continued to appear each month of November, and almost always in the church. Her friend saw her there in adoration before the Blessed Sacrament, overwhelmed with an awe of which nothing can give an idea; not yet being able to see God face to face, she seemed to wish to indemnify herself by contemplating Him at least under the Eucharistic species. During the Holy Sacrifice of the Mass, at the moment of the elevation, her face became so radiant that she might have been taken for a seraph descended from Heaven. The young girl, filled with admiration, declared that she had never seen anything so beautiful.
Meanwhile time passed, and, notwithstanding the Masses and prayers offered for her, that holy soul remained in her exile, far from the Eternal Tabernacles. On December 3, Feast of Saint Francis Xavier, her protectress going to receive Communion at the Church of the Jesuits, the apparition accompanied her to the Holy Table, and then remained at her side during the whole time of thanksgiving, as though to participate in the happiness of Holy Communion and enjoy the presence of Jesus Christ.
On December 8, Feast of the Immaculate Conception, she again returned, but so brilliant that her friend could not look at her. She visibly approached the term of her expiation. Finally, on December 10, during Holy Mass, she appeared in a still more wonderful state. After making a profound genuflexion before the altar, she thanked the pious girl for her prayers, and rose to Heaven in company with her guardian angel.
Some time previous, this holy soul had made known that she suffered nothing more than the pain of loss, or the privation of God; but she added that that privation caused her intolerable torture. This revelation justifies the words of Saint Chrysostom in his 47th Homily: "Imagine," he says, "all the torments of the world, you will not find one equal to the privation of the beatific vision of God. "
In fact, the torture of the pain of loss, of which we now treat, is, according to all the saints and all the doctors, much more acute than the pain of sense. It is true that, in the present life, we cannot understand this, because we have too little knowledge of the Sovereign Good for which we are created; but, in the other life, that ineffable Good seems to souls what bread is to a man famished with hunger, or fresh water to one dying with thirst, like health to a sick person tortured by long suffering; it excites the most ardent desires, which torment without being able to satisfy them.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-10-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 11. The Pain of Sense - Torment of Fire and Torment of Cold - Venerabie Bede and Dritheim
If the pain of loss makes but a feeble impression upon us, it is far different with the pain of sense; the torment of fire, the torture of a sharp and intense cold, affrights our sensibility. This is why Divine Mercy, wishing to excite a holy fear in our souls, speaks but little of the pain of loss, but we are continually shown the fire, the cold, and other torments, which constitute the pain of sense. This is what we see in the Gospel, and in particular revelations, by which God is pleased to manifest to His servants from time to time the mysteries of the other life. Let us mention one of these revelations.
In the first place, let us see what the pious and learned Cardinal Bellarmine quotes from the Venerable Bede. England has been witness in our own days, writes Bede, to a singular prodigy, which may be compared to the miracles of the first ages of the Church. To excite the living to fear the death of the soul, God permitted that a man, after having slept the sleep of death, should return to life and reveal what he had seen in the other world. The frightful, unheard-of details which he relates, and his life of extraordinary penance, which corresponded with his words, produced a lively impression throughout the country.
I will now resume the principal circumstances of this history.
There was in Northumberland a man named Drithelm, who, with his family, led a most Christian life. He fell sick, and his malady increasing day by day, he was soon reduced to extremity, and died, to the great desolation and grief of his wife and children. The latter passed the night in tears by the remains, but the following day, before his interment, they saw him suddenly return to life, arise, and place himself in a sitting posture. At this sight they were seized with such fear that they all took to flight, with the exception of the wife, who, trembling, remained alone with her risen husband. He reassured her immediately: "Fear not," he said; "it is God who restores to me my life; He wishes to show in my person a man raised from the dead. I have yet long to live upon earth, but my new life will be very different from the one I led heretofore." Then he arose full of health, went straight to the chapel or church of the place, and there remained long in prayer. He returned home only to take leave of those who had been dear to him upon earth, to whom he declared that he would live only to prepare himself for death, and advised them to do likewise. Then, having divided his property into three parts, he gave one to his children, another to his wife, and reserved the third part to give in alms. When he had distributed all to the poor, and had reduced himself to extreme indigence, he went and knocked at the door of a monastery, and begged the Abbot to receive him as a penitent Religious, who would be a servant to all the others.
The Abbot gave him a retired cell, which he occupied for the rest of his life. Three exercises divided his time - prayer, the hardest labor, and extraordinary penances. The most rigorous fasts he accounted as nothing. In winter he was seen to plunge himself into frozen water, and remain there for hours and hours in prayer, whilst he recited the whole Psalter of David.
The mortified life of Drithelm, his downcast eyes, even his features, indicated a soul struck with fear of the judgments of God. He kept a perpetual silence, but on being pressed to relate, for the edification of others, what God had manifested to him after his death, he thus described his vision:
"On leaving my body, I was received by a benevolent person, who took me under his guidance. His face was brilliant, and he appeared surrounded with light. He arrived at a large deep valley of immense extent, all fire on one side, all ice and snow on the other; on the one hand braziers and caldrons of flame, on the other the most intense cold and the blast of a glacial wind.
"This mysterious valley was filled with innumerable souls, which, tossed as by a furious tempest, threw themselves from one side to the other. When they could no longer endure the violence of the fire, they sought relief amidst the ice and snow; but finding only a new torture, they cast themselves again into the midst of the flames.
"I contemplated in a stupor these continual vicissitudes of horrible torments, and as far as my sight could extend, I saw nothing but a multitude of souls which suffered without ever having repose. Their very aspect inspired me with fear. I thought at first that I saw Hell; but my guide, who walked fore me, turned to me and said, 'No; this is not, as you think, the Hell of the reprobate. Do you know,' he continued, 'what place this is?' 'No,' I answered. 'Know,' he resumed, 'that this valley, where you see so much fire and so much ice, is the place where the souls of those are punished who, during life, have neglected to confess their sins, and who have deferred their conversion to the end. Thanks to a special mercy of God, they have had the happiness of sincerely repenting before death, of confessing and detesting their sins. This is why they are not damned, and on the great day of judgment will enter into the Kingdom of Heaven. Several of them will obtain their deliverance before that time, by the merits of prayers, alms, and fasts, offered in their favor by the living, and especially in virtue of the Holy Sacrifice of the Mass offered for their relief.'"
Such was the recital of Drithelm. When asked why he so rudely treated his body, why he plunged himself into frozen water, he replied that he had seen other torments, and cold of another kind. If his brethren expressed astonishment that he could endure these extraordinary austerities, "I have seen," said he, "penances still more astonishing." To the day when it pleased God to call him to Himself, he ceased not to afflict his body, and although broken down with age, he would accept no alleviation.
This event produced a deep sensation in England; a great number of sinners, touched by the words of Drithelm, and struck by the austerity of his life, became sincerely converted.
This fact, adds Bellarmine, appears to me of incontestable truth, since, besides being conformable to the words of Holy Scripture, Let him pass from the snow waters to excessive heat (Job 29:19), Venerable Bede relates it as a recent and well-known event. More than this, it was followed by the conversion of a great number of sinners, the sign of the work of God, who is accustomed to work prodigies in order to produce fruit in souls.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-10-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 12. Pains of Purgatory - Bellarmine and Saint Christine the Admirable
The learned and pious Cardinal then proceeds to relate the history of Saint Christine the Admirable, who lived in Belgium at the close of the twelfth century, and whose body is preserved today in Saint Trond, in the church of the Redemptorist Fathers. The Life of this illustrious virgin was, he says, written by Thomas de Cantimpre, a Religious of the Order of Saint Dominic, an author worthy of credit and contemporary with the saint.
Cardinal James de Vitry, in the preface to the Life of Maria d'Ognies, speaks of a great number of holy women and illustrious virgins; but the one whom he admires above all others is Saint Christine, of whom he relates the most wonderful deeds.
This servant of God, having passed the first years of her life in humility and patience, died at the age of thirty-two. When she was about to be buried, and the body was already in the church resting in an open coffin, according to the custom of the time, she arose full of vigor, stupefying with amazement the whole city of Saint Trond, which had witnessed this wonder. The astonishment increased when they learned from her own mouth what had happened to her after her death. Let us hear her own account of it.
"As soon," said she, "as my soul was separated from my body, it was received by angels, who conducted it to a very gloomy place, entirely filled with souls. The torments which they there endured appeared to me so excessive, that it is impossible for me to give any idea of their rigor. I saw among them many of my acquaintances, and, deeply touched by their sad condition, I asked what place it was, for I believed it to be Hell. My guide answered me that it was Purgatory, where sinners were punished who, before death, had repented of their faults, but had not made worthy satisfaction to God. From thence I was conducted into Hell, and there also I recognized among the reprobates some whom I had formerly known.
"The angels then transported me into Heaven, even to the throne of the Divine Majesty. The Lord regarded me with a favorable eye, and I experienced an extreme joy, because I thought to obtain the grace of dwelling eternally with Him. But my Heavenly Father, seeing what passed in my heart, said to me these words: 'Assuredly, My dear daughter, you will one day be with Me. Now, however, I allow you to choose, either to remain with Me henceforth from this time, or to return again to earth to accomplish a mission of charity and suffering. In order to deliver from the flames of Purgatory those souls which have inspired you with so much compassion, you shall suffer for them upon earth; you shall endure great torments, without, however, dying from their effects. And not only will you relieve the departed, but the example which you will give to the living, and your life of continual suffering, will lead sinners to be converted and to expiate their crimes. After having ended this new life, you shall return here laden with merits.'
"At these words, seeing the great advantages offered to me for souls, I replied, without hesitation, that I would return to life, and I arose at that same instant. It is for this sole object, the relief of the departed and the conversion of sinners, that I have returned to this world. Therefore be not astonished at the penances that I shall practice, nor at the life that you will see me lead from henceforward. It will be so extraordinary that nothing like to it has ever been seen."
All this was related by the saint herself; let us now see what the biographer adds in the different chapters of her Life. "Christine immediately commenced the work for which she had been sent by God. Renouncing all the comforts of life, and reduced to extreme destitution, she lived without house or fire, more miserable than the birds of the air, which have a nest to shelter them. Not content with these privations, she eagerly sought all that could cause her suffering. She threw herself into burning furnaces, and there suffering so great torture that she could no longer bear it, she uttered the most frightful cries. She remained for a long time in the fire, and yet, on coming forth, no sign of burning was found upon her body. In winter, when the Meuse was frozen, she plunged herself into it, staying in that cold river not only hours and days, but for entire weeks, all the while praying to God and imploring His mercy. Sometimes, whilst praying in the icy waters, she allowed herself to be carried by the current down to a mill, the wheel of which whirled her round in a manner frightful to behold, yet without breaking or dislocating one of her bones. On other occasions, followed by dogs, which bit and tore her flesh, she ran, enticing them into the thickets and among the thorns, until she was covered with blood; nevertheless, on her return, no wound or scar was to be seen."
Such are the works of admirable penance described by the author of the Life of Saint Christine. This writer was a Bishop, a suffragan of the Archbishop of Cambray; "and we have," says Bellarmine, "reason for believing his testimony, since he has for guarantee another grave author, James de Vitry, Bishop and Cardinal, and because he relates what happened in his own time, and even in the province where he lived. Besides, the sufferings of this admirable virgin were not hidden. Everyone could see that she was in the midst of the
flames without being consumed, and covered with wounds, every trace of which disappeared a few moments afterwards. But more than this was the marvellous life she led for forty-two years after she was raised from the dead, God clearly showing that the wonders wrought in her were by virtue from on high.
The striking conversions which she effected, and the evident miracles which occurred after her death, manifestly proved the finger of God, and the truth of that which, after her resurrection, she had revealed concerning the other life."
Thus, argues Bellarmine, "God willed to silence those libertines who make open profession of believing in nothing, and who have the audacity to ask in scorn, 'Who has returned from the other world? Who has ever seen the torments of Hell or Purgatory?' Behold two witnesses. They assure us that they have seen them, and that they are dreadful. What follows, then, if not that the incredulous are inexcusable, and that those who believe and nevertheless neglect to do penance are still more to be condemned?"
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-11-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 13. Pains of Purgatory - Brother Antony Pereyra - The Venerable Angela Tholonnei
To the two preceding facts we shall add a third, taken from the Annals of the Company of Jesus. We speak of a prodigy which was wrought in the person of Antony Pereyra, Brother Coadjutor of that Company, who died in the odor of sanctity at the College of Evora, in Portugal, 1 August 1645. Forty-six years previous, in 1599, five years after his entrance into the novitiate, this brother was attacked by a mortal malady on the island of Saint Michael, one of the Azores. A few moments after he had received the Last Sacraments, in presence of the whole community, who assisted him in his agony, he appeared to breathe forth his soul, and soon
became as cold as a corpse. The appearance, though almost imperceptible, of a slight beating of the heart, alone prevented them from interring him immediately. He was therefore left for three entire days upon his bed, and his body already gave evident signs of decomposition, when suddenly, on the fourth day, he opened his eyes, breathed, and spoke.
He was then obliged by obedience to relate to his superior, Father Louis Pinheyro, all that had passed within him since the last terrible moments of his agony. We here give an abridged account of it, as written by his own hand.
"I saw first," he says, "from my deathbed my Father, Saint Ignatius, accompanied by several of our Fathers from Heaven, who came to visit his sick children, seeking those whom he thought worthy to be offered by him and his companions to Our Lord. When he drew near to me I believed for a moment that he would take me, and my heart thrilled with joy; but soon he pointed out to me that of which I must correct myself before obtaining so great a happiness."
Then, nevertheless, by a mysterious disposition of Divine Providence, the soul of Brother Pereyra separated itself momentarily from his body, and immediately a hideous troupe of demons rushing towards him filled him with terror. At the same moment his guardian angel and Saint Antony of Padua, his countryman and patron, descended from Heaven, put to flight his enemies, and invited him to accompany them to take a glimpse of, and taste for a moment, the joys and sufferings of eternity. "They led me then by turns," he adds, "towards a place of delights, where they showed me a crown of incomparable glory, but which I had not as yet merited; then to the brink of an abyss, where I saw the reprobate souls fall into the eternal fire, crushed like the grains of wheat cast upon a millstone that turns without intermission. The infernal gulf was like one of those lime kilns where, at times, the flames are, as it were, stifled by the mass of materials thrown into them, but which feeds the fire that it may burst forth with more terrible violence." Led from thence to the tribunal of the Sovereign Judge, Antony Pereyra heard himself condemned to the fire of Purgatory; and nothing, he assures us, can give an idea of what is suffered there, nor of the state of agony to which the souls are reduced by the desire and the delay of the enjoyment of God and of His sacred presence.
When, by the command of God, his soul had been reunited with his body, the renewed tortures of his malady for six entire months, with the additional torture of fire and iron, caused the flesh (already incurably tainted with the corruption of his first death) to fall in pieces; yet not this, nor the frightful penances to which he unceasingly delivered himself, so far as obedience permitted, during the forty-six years of his new life, could appease his thirst for suffering and expiation. "All this," he said, "is nothing in comparison with what the justice and infinite mercy of God has caused me not only to witness, but also to endure."
In fine, as an authentic seal upon so many marvels. Brother Pereyra discovered to his superior in detail the secret designs of Providence regarding the future restoration of the kingdom of Portugal, more than half a century before it happened. But we may add without fear that the highest guarantee of all these prodigies was the astonishing degree of sanctity to which Brother Pereyra ceased not to elevate himself from day to day.
Let us relate a similar instance which confirms in every point that which we have just read. We find it in the Life of the venerable servant of God, Angela Tholomei, a Dominican nun. She was raised from the dead by her own brother, and gave a testimony of the rigor of God's judgments exactly conformable to the precedent.
Blessed John Baptist Tholomei, whose rare virtues and the gift of miracles have placed on our altars, had a sister, Angela Tholomei, the heroism of whose virtue has also been recognized by the Church. She fell dangerously sick, and her holy brother by earnest prayer besought her cure. Our Lord replied, as He did formerly to the sister of Lazarus, that He would not cure Angela, but that He would do more; He would raise her from the dead, for the glory of God and the good of souls. She died, recommending herself to the prayers of her holy brother.
Whilst she was being carried to the tomb. Blessed John Baptist, in obedience, no doubt, to an inspiration of the Holy Spirit, approached the coffin, and, in the name of our Lord Jesus Christ, commanded his sister to come forth. Immediately she awoke as from a profound slumber, and returned to life.
That holy soul seemed struck with terror, and related such things concerning the severity of God's judgments as make us shudder. She commenced, at the same time, to lead a life which proved the truth of her words. Her penance was frightful. Not content with the ordinary practices of the saints, such as fasting, watching, hair shirts, and bloody disciplines, she went so far as to cast herself into flames, and to roll herself therein until her flesh was entirely burnt. Her macerated body became an object of pity and of horror. She was censured and accused of destroying, by her excess, the idea of true Christian penance. She continued, nevertheless, and contented herself with replying, "If you knew the rigors of the judgments of God, you would not speak thus. What are my trifling penances compared with the torments reserved in the other life for those infidelities which we so easily permit ourselves in this world? What are they? What are they? Would that I could do a hundred times more!"
There is no question here, as we see, of the tortures to which great sinners converted before death are subjected, but of the chastisements which God inflicts upon a fervent Religious for the slightest faults.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-11-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 14. Pains of Purgatory - Apparition of Foligno - The Dominican Religious of Zamora
The same rigor reveals itself in a more recent apparition, where a Religious who died after an exemplary life makes known her sufferings in a manner calculated to inspire all souls with terror. The event took place on 16 November 1859 at Foligno, near Assisi, in Italy. It made a great noise in the country, and besides the visible mark which was seen, an inquiry made in due form by competent authority establishes it as an incontestable fact.
There was at the convent of Franciscan Tertiaries in Foligno, a sister named Teresa Gesta, who had been for many years mistress of novices, and who at the same time had charge of the sacristy of the community. She was born at Bastia, in Corsica, in 1797, and entered the monastery in the year 1826. Sister Teresa was a model of fervor and charity. We need not be astonished, said her director, if God glorifies her by some prodigy after her death. She died suddenly, 4 November 1859, of a stroke of apoplexy.
Twelve days later, on 16 November, a sister named Anna Felicia, who succeeded her in office, went to the sacristy and was about to enter, when she heard moans which appeared to come from the interior of the room. Somewhat afraid, she hastened to open the door; there was no one. Again she heard moans, and so distinctly that, notwithstanding her ordinary courage, she felt herself overpowered by fear.
"Jesus! Mary!" she cried, "what can that be?" She had not finished speaking when she heard a plaintive voice, accompanied with a painful sigh, "Oh! my God, how I suffer! Oh! Dio, che peno tanto!" The sister, stupefied, immediately recognized the voice of poor Sister Teresa. Then the room was filled with a thick smoke, and the spirit of Sister Teresa appeared, moving towards the door, and gliding along by the wall. Having reached the door, she cried aloud, "Behold a proof of the mercy of God. " Saying these words, she struck the upper panel of the door, and there left the print of her right hand, burnt in the wood as with a red-hot iron. She
then disappeared.
Sister Anna Felicia was left half dead with fright. She burst forth into loud cries for help. One of her companions ran, then a second, and finally the whole community. They pressed around her, astonished to find a strong odor of burnt wood. Sister Anna Felicia told what had occurred, and showed them the terrible impression on the door. They instantly recognized the hand of Sister Teresa, which had been remarkably small. Terrified, they took to flight and ran to the choir, where they passed the night in prayer and penance for the departed, and the following morning all received Holy Communion for the repose of her soul. The news spread outside the convent walls, and many communities in the city united their prayers with those of the Franciscans. On the third day, 18 November, Sister Anna Felicia, on going in the evening to her cell, heard herself called by her name, and recognized perfectly the voice of Sister Teresa. At the same instant a globe or brilliant light appeared before her, illuminating her cell with the brightness of daylight. She then heard Sister Teresa pronounce these words in a joyful and triumphant voice: "I died on a Friday, the day of the Passion, and behold, on a Friday, I enter into eternal glory! Be strong to bear the cross, be courageous to suffer, love poverty." Then adding affectionately, "Adieu, adieu, adieu!" she became transfigured, and like a light, white, and dazzling cloud, rose towards Heaven and disappeared.
During the investigation which was held immediately, 23 November, in the presence of a large number of witnesses, the tomb of Sister Teresa was opened, and the impression upon the door was found to correspond exactly with the hand of the deceased. "The door, with the burnt print of the hand," adds Monsignor Segur, "is preserved with great veneration in the convent. The Mother Abbess, witness of the fact, was pleased to show it to me herself."
Wishing to assure myself of the perfect exactitude of these details related by Monsignor Segur, I wrote to the Bishop of Foligno. He replied by giving me a circumstantial account, perfectly according with the above, and accompanied by a facsimile of the miraculous mark. This narrative explains the cause of the terrible expiation to which Sister Teresa was subjected. After saying, "Ah! how much I suffer! Oh! Dio, che peno tanto!" she added that it was for having, in the exercise of her office of Sacristan, transgressed in some points the strict poverty prescribed by the Rule.
Thus we see Divine Justice punishes most severely the slightest faults. It may here be asked why the apparition, when making the mysterious mark on the door, called it a proof of the mercy of God. It is because, in giving us a warning of this kind, God shows us a great mercy. He urges us, in the most efficacious manner, to assist the poor suffering souls, and to be vigilant in our own regard.
Whilst speaking of this subject, we may relate a similar instance which happened in Spain, and which caused great rumors in that country. Ferdinand of Castile thus relates it in his History of Saint Dominic. (Malvenda, Annal. Ord. Praedic.). A Dominican Religious led a holy life in his convent at Zamora, a city of the kingdom of Leon. He was united in the bonds of a pious friendship with a Franciscan brother like himself, a man of great virtue. One day, when conversing together on the subject of eternity, they mutually promised that, if it pleased God, the first who died should appear to the other to give him some salutary advice. The Friar Minor died first; and one day, whilst his friend, the son of Saint Dominic, was preparing the refectory, he appeared to him. After saluting him with respect and affection, he told him that he was among the elect, but that before he could be admitted to the enjoyment of eternal happiness, there remained much to be suffered for an infinity of small faults of which he had not sufficiently repented during his life. "Nothing on earth," he added, "can give an idea of the torments which I endure, and of which God permits me to give you a visible proof." Saying these words, he placed his right hand upon the table of the refectory, and the mark remained impressed upon the charred wood as though it had been applied with a red-hot iron.
Such was the lesson which the fervent deceased Franciscan gave to his living friend. It was of profit not only to him, but to all those who came to see the burnt mark, so profoundly significant; for this table became an object of piety which people came from all parts to look upon. "It is still to be seen at Zamora," says Father Rossignoli (Mervelles, 28), "at the time at which I write; to protect it the spot has been covered with a sheet of copper." It was preserved until the end of the last century. Since then it has been destroyed, during the revolutions, like so many other religious memorials.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-11-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 15. Pains of Purgatory - The Brother of Saint Magdaien de Pazzi - Stanisiaus Chocosca - Biessed Catherine de Racconigi
Saint Magdalen de Pazzi, in her celebrated vision where the different prisons of Purgatory were shown to her, saw the soul of her brother, who had died after having led a most fervent Christian life.
Nevertheless, this soul was detained in suffering for certain faults, which it had not sufficiently expiated upon earth. These, says the saint, are the most intolerable sufferings, and yet they are endured with joy. Ah! why are they not understood by those who lack the courage to bear their cross here below? Struck with this frightful spectacle which she had just contemplated, she ran to her Prioress, and casting herself upon her knees, she cried out, "O my dear Mother, how terrible are the pangs of Purgatory! Never could I have believed it, had not God manifested it to me. And, nevertheless, I cannot call them cruel; rather are they advantageous, since they lead to the ineffable bliss of Paradise." To impress this more and more upon our minds, it has pleased God to give certain holy persons a small share in the pains of expiation, like a drop of the bitter cup which the poor souls have to drink, a spark of the fire which consumes them.
The historian Bzovius, in his History of Poland, under the date 1598, relates a miraculous event which happened to the Venerable Stanislaus Chocosca, one of the luminaries of the Order of Saint Dominic in Poland. (Cf. Rossign., Merv., 67). One day, whilst this Religious, full of charity for the departed, recited the Rosary, he saw appear near him a soul all enveloped in flames. As she besought him to have pity on her, and to alleviate the intolerable sufferings which the fire of Divine Justice caused her to endure, the holy man asked her if this fire was more painful than that of earth? "Ah!" she cried, "all the fires of earth compared to that of Purgatory are like a refreshing breeze" (Ignes alii levis aurce locum tenent si cum ardore meo comparentur). Stanislaus could scarcely believe it. "I wish," he said, "to have a proof. If God will permit, for your relief, and for the good of my soul, I consent to suffer a part of your pains." "Alas! you could not do this. Know that no human being could endure such torment and live. However, God will permit you to feel it in a light degree. Stretch forth your hand." Chocosca extended his hand, and the departed let fall a drop of sweat, or at least of a liquid which resembled it. At the same instant the Religious uttered a piercing cry and fell fainting to the ground, so frightfully intense was the pain. His brethren ran to the spot and hastened to give him the assistance which his condition required. When restored to consciousness, he related the terrible event which had occurred, and of which they had a visible proof. "Ah! my dear Fathers," he continued, "if we knew the severity of the Divine
chastisements, we should never commit sin, nor should we cease to do penance in this life, in order to avoid expiation in the next."
Stanislaus was confined to his bed from that moment. He lived one year longer in the most cruel suffering caused by his terrible wound; then, for the last time, exhorting his brethren to remember the rigors of Divine Justice, he peacefully slept in the Lord. The historian adds that this example reanimated fervor in all the monasteries of that province.
We read of a similar fact in the Life of Blessed Catherine de Racconigi. (Diario Dominicano, Sept. 4; cf. Rossig., Merv., 63). One day, when suffering so intensely as to need the assistance of her sisters in religion, she thought of the souls in Purgatory, and, to temper the heat of their flames, she offered to God 'The burning heat of her fever. At that moment, being rapt in ecstasy, she was conducted in spirit into the place of expiation, where she saw ;he flames and braziers in which the souls are purified in great torture, “whilst contemplating, full of compassion, this piteous spectacle, she heard a voice which said to her, "Catherine, in order that you may procure most efficaciously the deliverance of these souls, you shall participate, in some manner, in their torments." At that same moment a spark detached itself from the fire and settled upon her left cheek. The sisters present saw the spark distinctly, and saw also with horror that the face of the sick person was frightfully swollen. She lived several days in this state, and, as Blessed Catherine told her sisters, the suffering caused by that simple spark far surpassed all that she had previously endured in the most painful maladies. Until that time Catherine had always devoted herself with charity to the relief of the souls in Purgatory, but from thenceforward she redoubled her fervor and austerities to hasten their deliverance, because she knew by experience the great need in which they stood of her assistance.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-12-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 16. Pains of Purgatory - Saint Antoninus and the Sick Reiigious - Father Rossignoii on a Quarter of an Hour in Purgatory -
Brother Angelicus
That which shows still more the rigor of Purgatory is that the shortest period of time there appears to be of very long duration. Everyone knows that days of enjoyment pass quickly and appear short, whilst the time passed in suffering we find very long. Oh, how slowly pass the hours of the night for the poor sick, who spend them in sleeplessness and pain. We may say that the more intense the pain the longer appears the shortest duration of time. This rule furnishes us with a new means of estimating the sufferings of Purgatory.
We find in the Annals of the Friar Minors, under the year 1285, a fact which is also related by Saint Antoninus in his Summa. (Part 4, § 4). A religious man suffering for a long time from a painful malady, allowed himself to be overcome by discouragement, and entreated God to permit him to die, that he might be released from his pains. He did not think that the prolongation of his sickness was a mercy of God, who wished to spare him more severe suffering. In answer to his prayer, God charged his angel guardian to offer him his choice, either to die immediately and submit to the pains of Purgatory for three days, or to bear his sickness for another
year and then go directly to Heaven. The sick man, having to choose between three days in Purgatory and one year of suffering upon earth, did not hesitate, but took the three days in Purgatory. After the lapse of an hour, his angel went to visit him in his sufferings. On seeing him, the poor patient complained that he had been left so long in those torments. "And yet," he added, "you promised that I should remain here but three days." "How long," asked the angel, "do you think you have already suffered?" "At least for several years," he replied, "and I had to suffer but three days." "Know," said the angel, "that you have been here only one hour. The intensity of the pain deceives you as to the time; it makes an instant appear a day, and an hour years." "Alas! then," said he with a sigh, "I have been very blind and inconsiderate in the choice I have made. Pray God, my good angel, to pardon me, and permit me to return to earth. I am ready to submit to the most cruel maladies, not only for two years, but as long as it shall please Him. Rather six years of horrible suffering than one single hour in this abyss of unutterable agonies."
The following is taken from a pious author quoted by Father Rossignoli. (Merv 17). Two Religious, of eminent virtue, vied with each other in leading a holy life. One of them fell sick, and learned in a vision that he should soon die, that he should be saved, and that he should remain in Purgatory only until the first Mass should be celebrated for the repose of his soul. Full of joy at these tidings, he hastened to impart them to his friend, and entreated him not to delay the celebration of the Mass which was to open Heaven to him.
He died the following morning, and his holy companion lost no time in celebrating the Holy Sacrifice. After Mass, whilst he was making his thanksgiving, and still continuing to pray for his departed friend, the latter appeared to him radiant with glory, but in a tone sweetly plaintive he asked why that one Mass of which he stood in need had been so long delayed. "My blessed brother," replied the Religious, "I delayed so long, you say? I do not understand you." "What! did you not leave me to suffer for more than a year before offering Mass for the repose of my soul?" "Indeed, my dear brother, I commenced Mass immediately after your death; not a quarter of an hour had elapsed." Then, regarding him with emotion, the blessed soul cried out, "How terrible are those expiatory pains, since they have caused me to mistake minutes for a year. Serve God, my dear brother, with an exact fidelity, in order that you may avoid those chastisements. Farewell! I fly to Heaven, where you will soon join me."
This severity of Divine Justice in regard to the most fervent souls is explained by the infinite Sanctity of God, who discovers stains in that which appears to us most pure. The Annals of the Order of Saint Francis speak of a Religious whose eminent sanctity had caused him to be surnamed Angelicus. (Chronique des Freres Min., p. 2, 1, 4. c. 8; cf. Rossign.). He died in odor of sanctity at the monastery of the Friars Minor in Paris, and one of his brethren in religion, a doctor in theology, persuaded that, after a life so perfect, he had gone directly to Heaven and that he stood in no need of prayers, omitted to celebrate for him the three Masses of obligation which, according to the custom of the Institute, were offered for each departed member.
After a few days, whilst he was walking and meditating in a retired spot, the deceased appeared before him enveloped in flames, and said to him, in a mournful voice, "Dear master, I beg of you have pity upon me!" "What! Brother Angelicus, do you need my assistance?" "I am detained in the fires of Purgatory, awaiting the fruit of the Holy Sacrifice which you should have offered three times for me." "Beloved brother, I thought you were already in possession of eternal glory. After a life so fervent and exemplary as yours had been, I could not imagine that there remained any pain to be suffered." "Alas! alas!" replied the departed, "no one can
believe with what severity God judges and punishes His creatures. His infinite Sanctity discovers in our best actions defective spots, imperfections which displease Him. He requires us to give an account even to the last farthing. Usque ad novissimium quadrantem.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-12-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 17.Pains of Purgatory - Blessed Quinziani - The Emperor Maurice
In the Life of Blessed Stephana Quinziani, a Dominican nun (Auctore Franc. Seghizzo; cf. Merv., 42; Marchese, 2 Jan.), mention is made of a sister named Paula, who died at the convent of Mantua, after a long life of eminent virtue. The body was carried to the church and placed uncovered in the choir among the Religious. During the recitation of the Office, Blessed Quinziani knelt near the bier, recommending to God the deceased Religious, who had been very dear to her. Suddenly the latter let fall the crucifix which had been placed between her hands, extended the left arm, seized the right hand of Blessed Quinziani, and pressed it tightly, as a poor patient in the burning heat of fever would ask the assistance of a friend. She held it for a considerable time, and then, withdrawing her arm, sank back lifeless into the coffin. The Religious, astonished at this prodigy, asked an explanation of the Blessed Sister. She replied that, whilst the deceased pressed her hand, an inarticulate voice had spoken in the depths of her heart, saying, "Help me, dear sister, succor me in the frightful torture which I endure. Oh! if you knew the severity of the Judge who desires all our love, what atonement He demands for the least faults before admitting us to the reward! If you knew how pure we must be to see the face of God! Pray! pray, and do penance for me, who can no longer help myself."
Blessed Quinziani, touched by the prayer of her friend, imposed upon herself all kinds of penances and good works, until she learned, by a new revelation, that Sister Paula was delivered from her sufferings, and had entered into eternal glory.
The natural conclusion which follows from these terrible manifestations of Divine Justice is that we must hasten to make satisfaction for our sins in this life. Surely a criminal condemned to be burned alive would not refuse a lighter pain, if the choice were left to him. Suppose it should be said to him: You can deliver yourself from that terrible punishment on condition that for three days you fast on bread and water; should he refuse it? He who should prefer the torture of fire to that of a light penance, would he not be regarded as one who had lost his reason? Now, to prefer the fire of Purgatory to Christian penance is an infinitely greater folly. The Emperor Maurice understood this and acted wisely. History relates that this prince, notwithstanding his good qualities, which had endeared him to Saint Gregory the Great, towards the close of his reign committed a grave fault, and atoned for it by an exemplary repentance. (Berault, Histoire Eccles., annee 602).
Having lost a battle against the Khan or King of the Avari, he refused to pay the ransom of the prisoners, although he was asked but the sixth part of a gold coin, which is less than a dollar of our money. This mean refusal put the barbarous conqueror into such a violent rage that he ordered the immediate massacre of all the Roman soldiers, to the number of twelve thousand. Then the Emperor acknowledged his fault, and felt it so keenly, that he sent money and candles to the principal churches and monasteries, to beg that God would be pleased to punish him in this life rather than in the next. These prayers were heard. In the year 602, wishing to oblige his troops to pass the winter on the opposite bank of the Danube, a mutiny arose among them; they drove away their general, and proclaimed as Emperor, Phocas, a simple centurion. The imperial city followed the example of the army. Maurice was obliged to fly in the night, after having divested himself of all marks of royalty, which now served but to increase his fears. Nevertheless, he was recognized. He was taken, together with his wife, five of his sons, and three daughters - that is to say, his entire family with the exception of his eldest son, whom he had already caused to be crowned Emperor, and who, thus far, had escaped the tyrant. Maurice and his five sons were unmercifully slaughtered near Chalcedon. The carnage began with the youngest of the princes, who was put to death before the eyes of the unfortunate father, without uttering a word of complaint. Remembering the pains of the other world, he esteemed himself happy to suffer in the present life, and throughout the massacre he spoke no other words than those of the Psalmist, Thou art just, O Lord, and Thy judgment is right. (Psalm 118)
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-13-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 18. Pains of Purgatory - Saint Perpetua - Saint Gertrude - Saint Catherine of Genoa - Brother John de Via
As we have already said, the pain of sense has different degrees of intensity, It is less terrible for those souls that have no grievous sins to atone for, or who, having already completed the most rigorous part of their expiation, approach the moment of their deliverance. Many of those souls suffer then no more than the pain of loss, and even begin to perceive the first rays of heavenly glory, and to have a foretaste of beatitude.
When Saint Perpetua (Cf. Mar., eh. 7) saw her young brother Dinocrates in Purgatory, the child did not seem to be subjected to any cruel torture. The illustrious martyr herself writes the account of this vision in her prison at Carthage, where she was confined for the faith of Christ during the persecution under Septimus Severus in the year 205. Purgatory appeared to her under the figure of an arid desert, where she saw her brother Dinocrates, who had died at the age of seven years. The child had an ulcer on his face and was tormented by thirst, he tried in vain to drink from the waters of a fountain which was before him, but the brim of which was too high for him to reach. The holy martyr understood that her brother was in the place of expiation, and that he besought the assistance of her prayers. She then prayed for him, and three days later, in another vision, she saw the same Dinocrates in the midst of lovely gardens. His face was beautiful, like that of an angel; he was clad in a shining robe; the brink of the fountain was beneath him, and he drank copiously of those refreshing waters from a golden cup. The saint then knew that the soul of her young brother now enjoyed the bliss of Paradise.
We read in the Revelations of Saint Gertrude that a young Religious of her convent, for whom she had a special love on account of her great virtues, died in the most beautiful sentiments of piety. (Revelationes Gertrudiana ac Mechtildiana. Henri Oudin, Poitiers, 1875). Whilst she was fervently recommending this dear soul to God, she was rapt in ecstasy and had a vision. The deceased sister was shown to her standing before the throne of God, surrounded by a brilliant halo and in rich garments. Nevertheless, she appeared sad and troubled; her eyes were cast down, as though she were ashamed to appear before the face of God; it seemed as though she would hide herself and retire. Gertrude, much surprised, asked of the Divine Spouse of Virgins the cause of this sadness and embarrassment on the part of so holy a soul. "Most sweet Jesus," she cried, "why does not Your infinite goodness invite Your spouse to approach You, and to enter into the joy of her Lord? Why do You leave her aside, sad and timid?" Then Our Lord, with a loving smile, made a sign to that holy soul to draw near; but she, more and more troubled, after some hesitation, all trembling, withdrew.
At this sight the saint addressed herself directly to the soul. "What! my daughter," she said to her, "do you retire when our Lord calls you? You, that have desired Jesus during your whole life, withdraw now that He opens His arms to receive you!" "Ah! my dear Mother," replied the soul, "I am not worthy to appear before the Immaculate Lamb. I have still some stains which I contracted upon earth. To approach the Sun of Justice, one must be as pure as a ray of light. I have not yet that degree of purity which He requires of His saints. Know, that if the door of Heaven were to be opened to me, I should not dare to cross the threshold before being entirely purified from all stain. It seems to me that the choir of virgins who follow the Lamb would repulse me with horror." "And yet," continued the Abbess, "I see you surrounded with light and glory!" "What you see," replied the soul, "is but the border of the garment of glory. To wear this celestial robe we must not retain even the shadow of sin."
[...] This is precisely what Saint Catherine of Genoa wrote. We know that this saint received particular light from God concerning the state of the souls in Purgatory. She wrote a work entitled A Treatise on Purgatory, which has an authority equal to that of Saint Teresa. In chapter 8 she thus expresses herself: "The Lord is all-merciful. He stands before us. His arms extended in order to receive us into His glory. But I see also that the Divine Essence is of such purity that the soul, unless she be absolutely immaculate, cannot bear the sight. If she finds in herself the least atom of imperfection, rather than dwell with a stain in the presence of the Divine Majesty, she would plunge herself into the depths of Hell. Finding in Purgatory a means to blot out her stains, she casts herself into it. She esteems herself happy that, by the effect of a great mercy, a place is given to her where she can free herself from the obstacles to supreme happiness."
The History of the Seraphic Order (Part 4., n. 7; cf. Merv., 83) makes mention of a holy Religious named Brother John de Via, who died piously in a monastery on the Canary Islands. His infirmarian. Brother Ascension, was in his cell praying and recommending to God the soul of the departed, when suddenly he saw before him a Religious of his Order, but who appeared to be transfigured. So radiant was he, that the cell was filled with a beautiful light. The brother, almost beside himself with astonishment, did not recognize him, but ventured to ask who he was and what was the object of his visit. "I am," answered the apparition, "the spirit of Brother John de Via. I thank you for the prayers which you have poured forth to Heaven in my behalf, and I come to ask of you one more act of charity. Know that, thanks to the Divine mercy, I am in the place of salvation, among those predestined for Heaven - the light which surrounds me is a proof of this. Yet I am not worthy to see the face of God on account of an omission which remains to be expiated.
During my mortal life I omitted, through my own fault, and that several times, to recite the Office for the Dead, when it was prescribed by the Rule. I beseech you, my dear brother, for the love you bear Jesus Christ, to say those offices in such a manner that my debt may be paid, and I may go to enjoy the vision of my God."
Brother Ascension ran to the Father Guardian, related what had happened, and hastened to say the offices required. Then the soul of Blessed Brother John de Via appeared again, but this time more brilliant than before he was in possession of eternal happiness.
RE: Purgatory Explained by the Lives and Legends of the Saints - Stone - 11-13-2024
Part One - Purgatory, The Mystery of God's Justice
Chapter 19. Pains of Purgatory - Saint Magdalen de Pazzi and Sister Benedicta - Saint Gertrude - Blessed Margaret Mary and Mother de Montoux
We read in the Life of Saint Magdalen de Pazzi that one of her sisters, named Maria-Benedicta, a Religious of eminent virtue, died in her arms. During her agony she saw a multitude of angels which surrounded her with a joyful air, waiting until she should breathe forth her soul, that they might bear it to the Heavenly Jerusalem; and at the moment she expired, the saint saw them receive the soul under the form of a dove, the head of which was of a golden hue, and disappear with her. Three hours later, watching and praying near the remains, Magdalen knew that the soul of the deceased was neither in Paradise nor Purgatory, but in a particular place where, without suffering any sensible pain, she was deprived of the sight of God.
The following day, whilst Mass was being celebrated for the soul of Maria-Benedicta, at the Sanctus Magdalen was again rapt in ecstasy, and God showed her that blessed soul in the glory to which she had just been admitted. Magdalen ventured to ask our Saviour why He had not allowed this dear soul to enter sooner into His holy presence. She received for an answer that in her last sickness Sister Benedicta had shown herself too sensitive to the cares bestowed upon her, which interrupted her habitual union with God and her perfect conformity to His Divine Will.
Let us return to the Revelations of Saint Gertrude, to which we have just alluded. There we shall find another instance which shows how, for certain souls at least, the sun of glory is preceded by a dawn which breaks by degrees. A Religious died in the flower of her age in the embrace of the Lord. She had been remarkable for her tender devotion to the Blessed Sacrament. After her death Saint Gertrude saw her, brilliant with a celestial light, kneeling before the Divine Master, whose glorified wounds appeared like lighted torches, from whence issued five flaming rays that pierced the five senses of the deceased. The countenance of the latter, however,
was clouded by an expression of deep sadness. "Lord Jesus," cried the saint, "how comes it that whilst You thus illumine Your servant, she does not experience perfect joy?"
"Until now," replied the good Master, "this sister has been worthy to contemplate My glorified humanity only, and to enjoy the sight of My five wounds, in recompense for her tender devotion to the mystery of the Holy Eucharist; but unless numerous suffrages are offered in her favor, she cannot yet be admitted to the beatific vision, on account of some slight defects in the observation of her holy rules."
Let us conclude what we have said concerning the nature of these pains by some details which we find in the Life of Blessed Margaret Mary of the Visitation. They are taken in part from the Memoir of Mother Grefifier, who, wisely diffident on the subject of the extraordinary graces granted to Blessed Sister Margaret, recognized the truth only after a thousand trials. Mother Philiberte Emmanuel de Montoux, Superior at Annecy, died 2 February 1683, after a life which had edified the whole Order. Mother Grefifier recommended her specially to the prayers of Sister Margaret. After some time the latter told her superior that Our Lord had made known to her that this soul was most dear to Him on account of her love and fidelity in His service, and that an ample recompense awaited her in Heaven when she should have accomplished her purification in Purgatory.
The Blessed Sister saw the departed in the place of expiation. Our Lord showed her the sufferings which she endured, and how greatly she was relieved by the suffrages and good works which were daily offered for her throughout the whole Order of the Visitation. During the night from Holy Thursday to Good Friday, whilst Sister Margaret was still praying for her. He showed her the soul of the departed as placed under the chalice which contained the Sacred Host on the altar of repose. There she participated in the merits of His agony in the Garden of Olives. On Easter Sunday, which that year fell on April 18, Sister Margaret saw the soul enjoying the commencement, as it were, of eternal felicity, desiring and hoping soon to be admitted to the vision and possession of God. Finally, a fortnight after, on 2 May Sunday, Feast of the Good Shepherd, she saw the soul of the departed as rising sweetly into eternal glory, chanting melodiously the canticle of Divine Love.
Let us see how Blessed Margaret herself gives the account of this last apparition in a letter addressed on the same day, 2 May 1623, to Mother de Saumaise at Dijon: "Jesus forever! My soul is filled with so great a joy that I can scarcely restrain myself Permit me, dear Mother, to communicate it to your heart, which is one with mine in that of Our Lord. This morning, Sunday of the Good Shepherd, on my awakening, two of my good suffering frineds came to bid me adieu. Today the Supreme Pastor receives them into His eternal fold with a million other souls. Both joined this multitude of blessed souls, and departed singing canticles of joy. One is the good Mother Philiberte Emmanuel de Montoux, the other Sister Jeanne Catherine Gacon. One repeated unceasingly these words: Love triumphs, love rejoices in God; the other. Blessed are the dead who die in the Lord, and the Religious who live and die in the exact observance of their rules. Both desired that I should say to you on their part that death may separate souls, but can never disunite them. If you knew how my soul was transported with joy! For whilst I was speaking to them, I saw them sink by degrees into glory like a person who plunges into the vast ocean. They ask of you in thanksgiving to the Holy Trinity one Laudate and three times Gloria Patri. As I desired them to remember us, their last words were that ingratitude is unknown in Heaven."