Purgatory Explained by the Lives and Legends of the Saints

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Chapter 30. Matter of Expiation - Sins of Youth - Saint Catherine of Sweden and the Princess Gida

It often happens that Christians do not sufficiently reflect on the necessity of doing penance for the sins of their youth: they must one day be atoned for by the most rigorous penance of Purgatory. Such was the case with the Princess Gida, daughter-in-law of Saint Bridget, as we read in the Lives of the Saints, March 24, Life of Saint Catherine.

Saint Bridget was in Rome with her daughter Catherine, when the latter had an apparition of the soul of her sister-in-law, Gida, of whose death she was ignorant. Being one day in prayer in the ancient basilica of Saint Peter, Catherine saw before her a woman dressed in a white robe and black mantle, and who came to ask her prayers for a person who was dead, "It is one of your countrywomen," she added, "who needs your assistance." "Her name?" asked the saint. "It is the Princess Gida of Sweden, the wife of your brother Charles." Catherine then begged the stranger to accompany her to her mother Bridget, to impart to her the sad tidings. "I am charged with a message for you alone," said the stranger, "and I am not allowed to make any other visits, for I must depart immediately. You have no reason to doubt the truth of this fact; in a few days another messenger will arrive from Sweden, bringing the gold crown of Princess Gida. She has bequeathed it to you by testament, in order to secure the assistance of your prayers; but extend to her from this very moment your charitable aid, for she stands in most urgent need of your suffrages." With these words she withdrew. Catherine would have followed her; but although her costume would have easily distinguished her, she was nowhere to be seen.

Struck and surprised with this strange adventure, she hastened to return to her mother, and related all that had happened. Saint Bridget replied with a smile, "It was your sister-in-law Gida herself that appeared to you. Our Lord has been pleased to reveal this to me. The dear departed died in the most consoling sentiments of piety; that is why she attained the favor of appearing to you asking your prayers. She has still to expiate the numerous faults of her youth. Let us both do all in our power to give her relief. The gold crown which she sends you imposes this obligation upon you."

A few weeks later an officer from the court of Prince Charles arrived in Rome, carrying the crown, and believing himself to be the first to convey the tidings of the death of Princess Gida. The beautiful crown was sold, and the money used for Masses and good works for the repose of the soul of the deceased Princess.

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Chapter 31. Matter of Expiation - Scandal given - Immodest Paintings - Father Zucci and the Novice

Those who have had the misfortune to give bad example, and to wound or cause the perdition of souls by scandal, must take care to repair all in this world, if they would not be subjected to the most terrible expiation in the other. It was not in vain that Jesus Christ cried out. Woe to the world because of scandals! Woe to that man by whom the scandal cometh! (Matthew 18:7).

Hear what Father Rossignoli relates in his Merveilles du Purgatoire. A painter of great skill and otherwise exemplary life had once made a painting not at all conformable to the strict rules of Christian modesty. It was one of those paintings which, under the pretext of being works of art, are found in the best families, and the sight of which causes the loss of so many souls.

True art is an inspiration from Heaven, which elevates the soul to God; profane art, which appeals to the senses only, which presents to the eye nothing but the beauties of flesh and blood, is but an inspiration of the evil spirit; his works, brilliant though they may be, are not works of art, and the name is falsely attributed to them. They are the infamous productions of a corrupt imagination.

The artist of whom we speak had allowed himself to be misled in this point by bad example. Soon, however, renouncing this pernicious style, he confined himself to the production of religious pictures, or at least of those which were perfectly irreproachable. Finally, he was painting a large picture in the convent of the discalced Carmelites, when he was attacked by a mortal malady. Feeling that he was about to die, he asked the Prior to allow him to be interred in the church of the monastery, and bequeathed to the community his earnings, which amounted to a considerable sum of money, charging them to have Masses said for the repose of his soul. He died in pious sentiments, and a few days passed, when a Religious who had stayed in the choir after Matins saw him appear in the midst of flames and sighing piteously.

"What!" said the Religious, "have you to endure such pain, after leading so good a life and dying so holy a death?" "Alas!" replied he, "it is on account of the immodest picture that I painted some years ago. When I appeared before the tribunal of the Sovereign Judge, a crowd of accusers came to give evidence against me. They declared that they had been excited to improper thoughts and evil desires by a picture, the work of my hand. In consequence of those bad thoughts some were in Purgatory, others in Hell. The latter cried for vengeance, saying that, having been the cause of their eternal perdition, I deserved, at least, the same punishment. Then the Blessed Virgin and the saints whom I had glorified by my pictures took up my defense. They represented to the Judge that that unfortunate painting had been the work of youth, and of which I had repented; that I had repaired it afterwards by religious objects which had been a source of edification to souls.

"In consideration of these and other reasons, the Sovereign Judge declared that, on account of my repentance and my good works, I should be exempt from damnation; but at the same time. He condemned me to these flames until that picture should be burned, so that it could no longer scandalize anyone."

Then the poor sufferer implored the Religious to take measures to have the painting destroyed. "I beg of you," he added, "go in my name to such a person, proprietor of the picture; tell him in what a condition I am for having yielded to his entreaties to paint it, and conjure him to make a sacrifice of it. If he refuses, woe to him! To prove that this is not an illusion, and to punish him for his own fault, tell him that before long he will lose his two children. Should he refuse to obey Him who has created us both, he will pay for it by a premature death."

The Religious delayed not to do what the poor soul asked of him, and went to the owner of the picture. The latter, on hearing these things, seized the painting and cast it into the fire. Nevertheless, according to the words of the deceased, he lost his two children in less than a month. The remainder of his days he passed in penance, for having ordered and kept that immodest picture in his house.

If such are the consequences of an immodest picture, what, then, will be the punishment of the still more disastrous scandals resulting from bad books, bad papers, bad schools, and bad conversations? Vae mundo a scandalis! Vae homini illi per quern scandalum venit! "Woe to the world because of scandals! Woe to that man by whom the scandal cometh!" (Matthew 18:7)

Scandal makes great ravages in souls by the seduction of innocence. Ah! those accursed seducers! They shall render to God a terrible account of the blood of their victims. We read the following in the Life of Father Nicholas Zucchi, written by Father Daniel Bartoli, of the Company of Jesus.

The holy and zealous Father Zucchi, who died in Rome, 21 May 1670, had drawn to a life of perfection three young ladies, who consecrated themselves to God in the cloister. One of them, before leaving the world, had been sought in marriage by a young nobleman. After she had entered the novitiate, this gentleman, instead of respecting her holy vocation, continued to address letters to her whom he wished to call his betrothed, urging her to quit, as he said, the dull service of God, to embrace again the joys of life. The Father, meeting him one day in the streets, begged him to give up such conduct. "I assure you," he said, "that before long you will appear before the tribunal of God, and it is high time for you to prepare yourself by sincere penance."

In fact, a fortnight afterwards, this young man died, carried away by a rapid death, that left him little time to put the affairs of his conscience in order, so that there was everything to fear for his salvation.

One evening, whilst the three novices were engaged together in holy conversation, the youngest was called away to the parlor. There she found a man wrapped in a heavy cloak, and with measured steps pacing the room. "Sir," she said, "who are you? and why did you send for me?" The stranger, without answering, drew near and threw aside the mysterious mantle which covered him. The Religious then recognized the unfortunate deceased, and saw with horror that he was entirely surrounded by chains of fire that clasped his neck, wrists, knees, and ankles. "Pray for me!" he cried, and disappeared. This miraculous manifestation showed that God had had mercy upon him at the last moment; that he had not been damned, but that he paid for his attempt at seduction by a terrible Purgatory.

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Chapter 32. Matter of Expiation - The Life of Pleasure - The Pursuit of Comfort - Venerable Frances of Pamplona and the Man of the World - Saint Elizabeth and the Queen, her Mother

In our days there are Christians who are total strangers to the Cross and the mortification of Jesus Christ. Their effeminate and sensual life is but one chain of pleasures; they fear everything that is a sacrifice; scarcely do they observe the strict laws of fasting and abstinence prescribed by the Church. Since they will not submit to any penance in this world, let them reflect on what will be inflicted upon them in the next. It is certain that in this worldly life they do nothing but accumulate debts. Since they omit to do penance, no part of the debt is paid, and a total is reached that affrights the imagination. The venerable servant of God, Frances of Pamplona, who was favored with several visions of Purgatory, saw one day a man of the world, who, although he had otherwise been a tolerably good Christian, passed fifty-nine years in Purgatory on account of seeking his ease and comfort. Another passed thirty-five years there for the same reason; a third, who had too strong a passion for gambling, was detained there for sixty-four years. Alas! these injudicious Christians have allowed their debts to remain before God, and those which they might so easily have acquitted by works of penance they have had to pay afterwards by years of torture.

If God is severe towards the rich and the pleasure-seekers of the world. He will not be less so towards princes, magistrates, parents, and in general towards all those who have the charge of souls and authority over others. A severe judgment, says He Himself, shall be for them that bear rule. (Wisdom 6:6)

Laurence Surius relates how an illustrious queen, after her death, bore witness to this truth. In the Life of Saint Elizabeth, Duchess of Thuringia, it is said that the servant of God lost her mother, Gertrude, Queen of Hungary, about the year 1220. In the spirit of a holy Christian daughter, she gave abundant alms, redoubled her prayers and mortifications, exhausted the resources of her charity for the relief of that dear soul. God revealed to her that she had not done too much. One night the deceased appeared to her with a sad and emaciated countenance; she placed herself on her knees next to the bed, and said to her, weeping, "My daughter, you see at your feet your mother overwhelmed with suffering. I come to implore you to multiply your suffrages, that Divine Mercy may deliver me from the frightful torments I endure. Oh! how much are those to be pitied who exercise authority over others? I expiate now the faults that I committed upon the throne. Oh! my daughter, I pray you by the pangs I endured when bringing you into the world, by the cares and
anxieties which your education cost me, I conjure you to deliver me from my torments." Elizabeth, deeply touched, arose immediately, took the discipline to blood, and implored God, with tears, to have mercy on her mother, Gertrude, declaring that she would not cease to pray until she had obtained her deliverance. Her prayers were heard. Let us here remark that, in the preceding example, there is spoken of a queen only; how much more severely will kings, magistrates, and all superiors be treated whose responsibility and influence are much greater!

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Chapter 33. Matter of Expiation - Tepidity - Saint Bernard and the Religious of Citeaux - Venerable Mother Agnes and Sister de Haut Villars - Father Surin and the Religious of Loudun

Good Christians, Priests, and Religious, who wish to serve God with their whole hearts, must avoid the rock of tepidity and negligence. God will be served with fervor; those who are tepid and careless excite His disgust; He even goes so far as to threaten with His malediction those who perform holy actions in a careless manner - that is to say. He will severely punish in Purgatory all negligence in His service.

Among the disciples of Saint Bernard, who perfumed the celebrated valley of Clairvaux with the odor of their sanctity, there was one whose negligence sadly contrasted with the fervor of his brethren. Notwithstanding his double character of Priest and of Religious, he allowed himself to sink into a deplorable state of tepidity.

The moment of death arrived, and he was summoned before God without having given any token of amendment. Whilst the Mass of Requiem was being celebrated, a venerable Religious of uncommon virtue learned by an interior light, that though the deceased was not eternally lost, his soul was in a most miserable condition. The following night the soul appeared to him in a sad and wretched condition.

"Yesterday," he said, "you learned my deplorable fate; behold now the tortures to which I am condemned in punishment for my culpable tepidity." He then conducted the old man to the edge of a large, deep pit, filled with smoke and flames. "Behold the place," said he, "where the ministers of Divine Justice have orders to torment me; they cease not to plunge me into this abyss, and draw me out only to precipitate me into it again, without giving me one moment's respite."

The next morning the Religious went to Saint Bernard to make known to him his vision. The holy Abbot, who had had a similar apparition, received it as a warning from Heaven to his community. He convened a Chapter, and with tearful eyes related the double vision, exhorting his Religious to succor their poor departed brother by their charitable suffrages, and to profit by this sad example to preserve their fervor, and to avoid the least negligence in the service of God.

The following instance is related by M. de Lantages in the Life of Venerable Mother Agnes of Langeac, a Dominican Religious. Whilst this Religious was one day praying in choir, a Religious whom she did not know suddenly appeared before her, miserably clad and with a countenance expressive of the deepest grief. She looked at her with astonishment, asking herself who it might be; when she heard the voice say distinctly, " It is Sister de Haut Villars."

Sister de Haut Villars had been a Religious in the monastery at Puy, and had died about ten years previous to this vision. The apparition said not a word, but showed sufficiently by her sad countenance how greatly she stood in need of assistance.

Mother Agnes understood this perfectly, and began from that day to offer most fervent prayers for the relief of this soul. The deceased was not content with the first visit; she continued to appear for the space of three weeks, almost everywhere and at all times, especially after Holy Communion and prayer, manifesting her sufferings by the doleful expression of her countenance.

Agnes, by the advice of her confessor, without speaking of the apparition, asked her Prioress to allow the community to offer extra prayers for the dead, for her intention. Since, notwithstanding these prayers, the apparitions continued, she greatly feared some delusion. God, however, deigned to remove this fear. He clearly made known to His charitable servant, by the voice of her angel guardian, that it was really a soul from Purgatory, and that she thus suffered for her negligence in the service of God. From the moment these words were uttered, the apparitions ceased, and it is not known how long that unfortunate soul may have had to remain in Purgatory. Let us cite another example, qualified to stimulate the fervor of the faithful.

A holy Religious named Mary of the Incarnation, of the convent of the Ursulines, in Loudun, appeared some time after her death to her Superior, a woman of intelligence and merit, who wrote the details of the apparition to Father Surin of the Company of Jesus. "On November 6th," she wrote, "between three and four o'clock in the morning. Mother of the Incarnation stood before me, with an expression of sweetness on her countenance that appeared more like that of humility than of suffering; yet I saw that she suffered much. When I first perceived her near me, I was seized with great fright, but as there was nothing about her that inspired fear, I soon felt reassured. I asked her in what state she was, and if we could render her any service. She replied, 'I satisfy Divine Justice in Purgatory.' I begged her to tell me why she was detained there. Then with a deep sigh she answered, 'It is for being negligent in several common exercises; a certain weakness by which I allowed myself to be led by the example of imperfect Religious; finally, and especially, the habit which I had of retaining in my possession things of which I had no permission to dispose, and of making use of them to suit my needs and natural inclinations. Ah! if Religious knew,' continued the good Mother, 'the wrong they do their souls by not applying themselves to perfection, and how dearly they shall one day expiate the satisfactions which they give themselves contrary to the light of their consciences, their efforts to do violence to themselves during life would be very different. Ah! God's point of view is different from ours. His judgments are different.'

"I asked her again if we could do anything to relieve her sufferings. She replied, 'I desire to see and possess God, but I am content to satisfy His Justice as long as it shall please Him ' I asked her to tell me whether she suffered much. 'My pains,' she replied, 'are incomprehensible to those who do not feel them.' Saying these words, she drew near my face to take leave of me. It seemed as though I was burned by a coal of fire, although her face did not touch mine; and my arm, which had barely grazed her mantle, was burned and caused me considerable pain." A month later she appeared to the same Superior to announce her deliverance.

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Chapter 34. Matter of Expiation - Negligence in Holy Communion - Louis of Blois - Saint Magdalen de Pazzi and the Departed Soul in Adoration

To tepidity is allied negligence in the preparation for the Eucharistic Banquet. If the Church unceasingly calls her children to the Holy Table, if she desires that they communicate frequently, she always intends that they should do so with that fervor and piety which so great a mystery demands. All voluntary neglect in so holy an action is an offense to the Sanctity of Jesus Christ, an offense which must be repaired by a just expiation.

Venerable Louis of Blois, in his Miroir Spirituei, speaks of a great servant of God who learned in a supernatural manner how severely these faults are punished in the other life. He received a visit from a soul in Purgatory imploring his aid in name of the friendship by which they had formerly been united. She endured, she said, horrible torments, for the negligence with which she had prepared for Holy Communion during the days of her earthly pilgrimage. She could not be delivered but by a fervent Communion which would compensate for her former tepidity.

Her friend hastened to gratify her desire, received Holy Communion with great purity of conscience, with all the faith and devotion possible; and then she saw the holy soul appear, brilliant with an incomparable splendor, and rise towards Heaven.

In the year 1589, in the monastery of Saint Mary of the Angels, in Florence, died a Religious who was much esteemed by her sisters in religion, but who soon appeared to Saint Magdalen de Pazzi to implore her assistance in the rigorous Purgatory to which she was condemned. The saint was in prayer before the Blessed Sacrament when she perceived the deceased kneeling in the middle of the church in an attitude of profound adoration.

She had around her a mantle of flames that seemed to consume her, but a white robe that covered her body protected her in part from the action of the fire. Greatly astonished, Magdalen desired to know what this signified, and she was answered that this soul suffered thus for having had little devotion toward the August Sacrament of the Altar. Notwithstanding the rules and holy customs of her Order, she had communicated but rarely, and then with indifference. It was for this reason Divine Justice had condemned her to come every day to adore the Blessed Sacrament, and to submit to the torture of fire at the feet of Jesus Christ. Nevertheless, in reward for her virginal purity, represented by the white robe, her Divine Spouse had greatly mitigated her sufferings.

Such was the revelation which God made to His servant. She was deeply touched, and made every effort to assist the poor soul by all the suffrages in her power. She often related this apparition, and made use of it to exhort her spiritual daughters to zeal for Holy Communion.

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Chapter 35. Matter of Expiation - Want of Respect in Prayer - Mother Agnes of Jesus and Sister Angelique - Saint Severin of Cologne - Venerable Frances of Pampeluna and the Priests - Father Streit, SJ.

We should treat holy things in a holy manner. All irreverence in religious exercises is extremely displeasing to God. When the Venerable Agnes of Langeac, of whom we have already spoken, was Prioress of her convent, she very much recommended to her Religious respect and fervor in their relations with God, reminding them of these words of Holy Scripture, Accursed be he that doth the work of God with negligence. A sister of the community named Angelique died. The pious Superior was praying near her tomb, when she suddenly saw the deceased sister before her, dressed in the religious habit; she felt at the same time as though a flame of fire touched her face. Sister Angelique thanked her for having stimulated her to fervor, and particularly for having frequently made her repeat during life these words, Accursed be he that doth the work of God with negligence. "Continue, Mother," she added, "to urge the sisters to fervor; let them serve God with the utmost diligence, love Him with their whole heart, and with all the power of their soul. If they could but understand how rigorous are the torments of Purgatory, they would never be guilty of the least neglect."

The foregoing warning regards in a special manner priests, whose relations with God are continual and more sublime. Let them, therefore, remember it always, and never forget it, whether they offer to God the incense of prayer, whether they dispense the Divine Treasures of the Sacraments, or whether at the altar they celebrate the mysteries of the Body and Blood of Jesus Christ. See what Saint Peter Damian relates in his 14th Letter to Desiderius.

Saint Severin, Archbishop of Cologne, edified his church by an example of all virtues. His apostolic life, his great labors for the extension of God's kingdom have merited for him the honors of canonization. Nevertheless, after his death he appeared to one of the canons of his cathedral to ask for prayers. This worthy priest not being able to understand that a holy prelate, such as he had known Severin to be, could stand the need of prayers in the other life, the deceased Bishop replied, "It is true God gave me grace to serve Him with all my heart and to labor in His vineyard, but I often offended Him by the haste with which I recited the Holy Office. The occupations of each day so absorbed my attention, that when the hour of prayer came, I acquitted myself of that great duty without recollection, and sometimes at another hour than that appointed by the Church. At this moment I am expiating those infidelities, and God permits me to come and ask your prayers." The biography adds that Severin was six months in Purgatory for that one fault.

Venerable Sister Prances of Pampeluna, whom we have before mentioned, one day saw in Purgatory a poor priest whose fingers were eaten away by frightful ulcers. He was thus punished for having at the altar made the Sign of the Cross with too much levity, and without the necessary gravity. She said that in general priests remain in Purgatory longer than laymen, and that the intensity of their torments is in proportion to their dignity. God revealed to her the fate of several deceased priests. One of them had to undergo forty years of suffering for having by his neglect allowed a person to die without the Sacraments; another remained there for forty-five years for having performed the sublime functions of his ministry with a certain levity. A Bishop, whose liberality had caused him to be named almoner, was detained there for five years for having sought that dignity; another, not so charitable, was condemned for forty years for the same reason.

God wills that we should serve Him with our whole heart, and that we should avoid, in so far as the frailty of human nature will permit, even the slightest imperfections; but the care to please Him and the fear of displeasing Him must be accompanied by a humble confidence in His mercy.

Jesus Christ has admonished us to hear those whom He has appointed in His place to be our spiritual guides as we should Himself, and to follow the advice of our superior or confessor with perfect confidence. Thus an excessive fear is an offense against His Mercy.

On 12 November 1643, Father Philip Streit, of the Society of Jesus, a Religious of great sanctity, died at the Novitiate of Brunn in Bohemia. Every day he made his examination of conscience with the greatest care, and acquired by this means great purity of soul. Some hours after his death, he appeared all radiant to one of the Fathers of his Order, Venerable Martin Strzeda. "One single fault," he said, "prevents me from going to Heaven, and detains me eight hours in Purgatory; it is that of not having sufficiently confided in the words of my Superior, who, in the last moments of my life, strove to calm some little trouble of conscience. I ought to have regarded his words as the voice of God Himself."

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Chapter 36. Matter of Expiation and Chastisement - Immortification of the Senses - Father Francis of Aix - Immortification of the Tongue - Durand

Christians who wish to escape the rigors of Purgatory must love the mortification of their Divine Master, and beware of being delicate members under a Head crowned with thorns. On February 10, 1656, in the province of Lyons, Father Francis of Aix, of the Society of Jesus, passed away to a better life. He carried all the virtues of a Religious to a high degree of perfection. Penetrated with a profound veneration towards the Most Blessed Trinity, he had for particular intention in all his prayers and mortifications to honor this August Mystery; to embrace by preference those works for which others showed less inclination, had a particular charm for him. He often visited the Blessed Sacrament, even during the night, and never left the door of his room without going to say a prayer at the foot of the altar. His penances, which were in a manner excessive, gave him the name of the man of suffering. He replied to one who advised him to moderate them, "What day which I should allow to pass without shedding some drops of my blood to offer to my God would be for me the most painful and the severest mortification. Since I cannot hope to suffer martyrdom for the love of Jesus Christ, I will at least have some part in His sufferings."

Another Religious, Brother Coadjutor of the same Order, did not imitate the example of this good Father. He had little love for mortification, but, on the contrary, sought his ease and comfort, and all that could gratify the senses. This brother, some days after his death, appeared to Father d'Aix, clothed in frightful haircloth, and suffering great torments, in punishment for the faults of sensuality which he had committed during life. He implored the assistance of his prayers, and immediately disappeared.

Another fault against which we must guard, because we so easily fall into it, is the unmortification of the tongue. Oh! how easy it is to err in words! How rare a thing it is to speak for any length of time without offending against meekness, humility, sincerity, or Christian charity! Even pious persons are often subject to this defect; when they have escaped all the other snares of the demon, they allow themselves to be taken, says Saint Jerome, in this last trap - slander. Let us listen to what is related by Vincent de Beauvais.

When the celebrated Durand, who, in the eleventh century, shed luster on the Order of Saint Dominic, was yet a simple Religious, he showed himself a model of regularity and fervor; yet he had one defect. The vivacity of his disposition led him to talk too much; he was excessively fond of witty expressions, often at the expense of charity. Hugh, his Abbot, brought this under his notice, even predicting that, if he did not correct himself of this fault, he would certainly have to expiate it in Purgatory. Durand did not attach sufficient importance to this advice, and continued to give himself, without much restraint, to the disorders of the tongue. After his death, the prediction of the Abbot Hugh was fulfilled. Durand appeared to a Religious, one of his friends, imploring him to assist him by his prayers, because he was frightfully punished for the unmortification of his tongue. In consequence of this apparition, the members of the community unanimously agreed to observe strict silence for eight days, and to practice other good works for the repose of the deceased. These charitable exercises produced their effect; some time after Durand again appeared, but now to announce his deliverance.

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Chapter 37. Matter of Expiation - Intemperance of the Tongue - The Dominican Father - Sisters Gertrude and Margaret - Saint Hugh of Cluny and the Infringer of the Rule of Science

We have just seen how immoderation in the use of words is expiated in Purgatory. Father R Rossignoli speaks of a Dominican Religious who incurred the chastisements of Divine Justice for a like defect. This Religious, a preacher full of zeal, a glory to his Order, appeared after his death to one of his brethren at Cologne. He was clad in magnificent robes, wearing a crown of gold upon his head, but his tongue was fearfully tormented. These ornaments represented the recompense of his zeal for souls and his perfect exactitude in all the points of his Rule. Nevertheless, his tongue was tortured because he had not been sufficiently guarded in his words, and his language was not always becoming the sacred lips of a priest and a Religious.

The following instance is drawn from Cesarius. In a monastery of the Order of Citeaux, says this author, lived two young Religious, named Gertrude and her sister Margaret. The former, although otherwise virtuous, did not sufficiently watch over her tongue; she frequently allowed herself to transgress the rule of silence prescribed, sometimes even in choir, before and after the chanting of the Office. Instead of recollecting herself with the reverence due to that holy place, she addressed useless words to her sister, who was placed next to her, so that, besides her violation of the rule of silence and her lack of piety, she was a subject of disedification to her companion. She died whilst still young, and a very short time after her death. Sister Margaret, on going to Office, saw her come and place herself in the same stall she had occupied whilst living.

At this sight the sister was almost about to faint. When she had sufficiently recovered from her astonishment, she went and told the Superior what she had just seen. The Superior told her not to be troubled, but, should the deceased appear again, to ask her, in the name of God, why she came.

She reappeared the next day in the same way, and, according to the order of the Prioress, Margaret said to her, "My dear Sister Gertrude, whence do you come, and what do you want?" "I come," she said, "to satisfy the Justice of God in this place where I have sinned. It was here, in this holy sanctuary, that I offended God by words, both useless and contrary to religious respect, by disedification to all, and by the scandal which I have given to you in particular. Oh, if you knew," she added, "what I suffer! I am devoured by flames, my tongue especially is dreadfully tormented." She then disappeared, after having asked for prayers.

When Saint Hugh, who succeeded Saint Odilo in 1049, governed the fervent monastery of Cluny, one of his Religious, who had been careless in the observance of the rule of silence, having died, appeared to the holy Abbot to beg the assistance of his prayers. His mouth was filled with frightful ulcers, in punishment, he said, for idle words. Hugh imposed seven days of silence upon his community. They were passed in recollection and prayer. Then the deceased reappeared, freed from his ulcers, his countenance radiant, and testifying his gratitude for the charitable succor he had received from his brethren. If such is the chastisement of idle words, what will be that of words more culpable?

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Chapter 38. Matter of Expiation - Failure in Matters of Justice - Father d'Espinoza and the Payments - Blessed Margaret of Cortona and the Assassinated Merchants

A multitude of revelations show us that God chastises with implacable rigor all sins contrary to Justice and Charity; and in matters of Justice He seems to exact that reparation be made before the penalty is remitted; as in the Church Militant her ministers must exact restitution in order to remit the guilt, according to the axiom. Without restitution no remission.

Father P. Rossignoli speaks of a Religious of his Order, named Augustin d'Espinoza, whose saintly life was but one act of devotion to the souls in Purgatory. A rich man who went to him to Confession, having died without having sufficiently regulated his affairs, appeared to him, and asked him first if he knew him.

"Certainly," replied the Father; "I administered the Sacrament of Penance to you a few days before your death." "You must know, then," added the soul, "that I come to you by a special grace of God, to conjure you to appease His Justice, and to do for me that which I can no longer do for myself. Follow me."

The Father first went to see his Superior, to tell him what was asked of him, and to obtain permission to follow the strange visitor. The permission obtained, he went out and followed the apparition, who, without uttering a single word, led him to one of the bridges of the city. There it begged the Father to wait a little, disappeared for a moment, then returned with a bag of money, which it begged the Father to carry, and both returned to the cell of the Religious. Then the deceased gave him a written note, and showed him the money. "All this," said he, "is at your disposal. Have the charity to take it, that you may satisfy my creditors, whose names are written upon this paper, with the amount due to each. Be pleased to take what remains and use it for good works at your own discretion, for the repose of my soul." With these words he disappeared, and the Father hastened to carry out his wishes.

Eight days had scarcely elapsed when Father d'Espinoza received another visit from the same soul. He thanked the Father most heartily. "Thanks to the charitable exactitude," he said, "with which you have paid the debts that I left on earth, thanks also to the Holy Masses which you have celebrated for me, I am delivered from all my sufferings, and am admitted into eternal beatitude."

We find an example of the same kind in the Life of Blessed Margaret of Cortona. This illustrious penitent also distinguished herself by her charity towards the departed souls. They appeared to her in great numbers, to implore her assistance and suffrages. One day, among others, she saw before her two travellers, who begged her to assist them in repairing the injustices left to their account. "We are two merchants," they told her, "who have been assassinated on the road by brigands. We could not go to Confession or receive absolution; but by the mercy of our Divine Saviour and His Holy Mother, we had the time to make an act of perfect contrition, and we have been saved. But our torments in Purgatory are terrible, because in the exercise of our profession we have committed many acts of injustice. Until these acts are repaired we can have no repose nor alleviation. This is why we beseech you, servant of God, to go and find such and such of our relatives and heirs, to warn
them to make restitution as soon as possible of all the money which we have unjustly acquired." They gave the
holy penitent the necessary information and disappeared.

[Stone]

Chapter 39. Matter of Expiation - Sins against Charity - Blessed Margaret Mary - Two Persons of Rank in the Pains of Purgatory - Several Souls Punished for Discord

We have already said that Divine Justice is extremely severe in regard to sins against Charity. Charity is, in fact, the virtue which is dearest to the Heart of our Divine Master, and which He recommends to His disciples as that which must distinguish them in the eyes of men. By this. He says, shall all men know that you are My disciples, if you have love one for another. (John 13:35). It is, then, not astonishing that harshness towards our neighbor, and every other fault against Charity, should be severely punished in the other life.

Of this we have several proofs, taken from the Life of Blessed Margaret Mary. "I learned from Sister Margaret," says Mother Greffier in her Memoirs, "that she one day prayed for two persons of high rankin the world who had just died. She saw them both in Purgatory. The one was condemned for several years to those sufferings, notwithstanding the great number of Masses which were celebrated for her. All those prayers and suffrages were by Divine Justice applied to the souls belonging to some of the families of her subjects, which had been ruined by their injustice and lack of charity. As nothing was left to those poor people to enable them to have prayers offered for them after their death, God compensated these poor people in the manner we have related. The other was in Purgatory for as many days as she had lived years upon earth. Our Lord made known to Sister Margaret that, among the good works which this person had performed, He had taken into special consideration the Charity with which she had borne the faults of her neighbor, and the pains she had taken to overcome the displeasure they had caused her."

On another occasion Our Lord showed Blessed Margaret a large number of souls in Purgatory, who, for not having been united with their Superiors during their life, and for having had some misunderstanding with them, had been severely punished and deprived after death of the aid of the Blessed Virgin and the Saints, and also of the visits of their angel guardians. Several of those souls were destined to remain for a long time in horrible flames. Some even among them had no other token of their predestination than that they did not hate God. Others, who had been in religion, and who during life showed little charity towards their sisters, were deprived of their sufferings, and received no assistance whatsoever.

Let us add one more extract from the Memoirs of Mother Greffier. "It happened whilst Sister Margaret was praying for two deceased Religious, that their souls were shown to her in the prisons of Divine Justice, but one suffered incomparably more than the other. The former regretted greatly that by her faults against mutual Charity, and the holy friendship that ought to remain in religious communities, she had in suffrages which were offered for her by the community. She received relief only from the prayers of three or four persons
of the same community for whom she had had less affection and inclination during her life. This suffering soul reproached herself also for the too great facility with which she took dispensations from the rules and exercises of the community. Finally, she deplored the care which she had taken upon earth to procure for her body so many comforts and commodities. She made known at the same time to our dear Sister that, in punishment for three faults, she had to undergo three furious assaults of the demon during her last agony, and that each time believing herself lost, she was on the point of falling into despair, but by the Blessed Virgin, towards whom she had borne great devotion during her life, she had been snatched three times from the claws of the
enemy."