"It is not to be doubted that the dead are aided by the prayers of holy Church, and by the salutary sacrifice, and by the alms, which are offered for their spirits ; that the Lord may deal with them more mercifully than their sins have deserved. For this, which has been handed down by the Fathers, the universal Church observes,"
T. v. Serm. clxxii. n. 2 col. 1196
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"Lay," she says (his dying mother, St. Monica), "this body anywhere; let not the care of it any way disturb you: this only I request of you, that you would remember me at the altar of the Lord, wherever you be." And when she had delivered this sentiment, in what words she could, she was silent, and was exercised by the increasing disorder."
T. i. L. ix. Confess, n. 27, col. 285.
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"And behold the corpse was carried away; we went and returned without tears. For neither in those prayers which we poured forth unto Thee, when the sacrifice of our price was offered for her, the corpse being placed by the grave's side before being deposited therein, as the custom there is, not even in those prayers did I weep."
Ib. n. 32, col. 287.
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"But I, my heart being now healed of that wound, in which a carnal feeling might have been blamed, pour forth to thee, our God, for that thy servant a far different kind of tears, flowing from a spirit shaken by the consideration of the dangers of every soul which dieth in Adam. Although she, having been vivified in Christ, even when not as yet released from the flesh, so lived as that Thy name is praised in her faith and manners, yet dare I not say, that, from the time that Thou regeneratedst her by baptism, no word has issued from her mouth against Thy precept. And it was said by the truth, Thy Son, "Whosoever shall say to his brother, thou fool, shall be guilty of Hell fire." And woe even to the praiseworthy life of men, if laying aside mercy, Thou examine it. ... I therefore, O my praise and my life, God of my heart, having laid aside for awhile her good actions, for which I give thanks to Thee with joy, do now beseech Thee for the sins of my mother; hear me through the medicine of our wounds, who hung upon the wood, and who sitting "at Thy right hand maketh intercession to Thee for us." (Romans 8) I know that she dealt mercifully, and from her heart "forgave her debtors their debts." Do also forgive her of her debts if she contracted any during so many years after the water of salvation.
Forgive, O Lord, forgive, I beseech Thee; "enter not into judgment with her." (Psalms 142) Let "mercy exalt herself above judgment." (James 2). . . And, I believe, Thou hast already done what I beg Thee, but "the free-offerings of my mouth accept, O Lord," (Psalms 118) For she (St. Monica), the day of her dissolution being at hand, bestowed not a thought.
[He continues:]
Let none sever her from Thy protection. Let neither the lion nor the dragon interpose himself by force or fraud; for neither will she answer that she owes nothing, lest she be convicted and obtained by the crafty accuser: but she will answer that her debts are forgwen by Him, to whom none may repay that which He, who owed nothing, paid for us. May she then be in peace with the husband, before whom to none, and after whom to none was she married. . . . And inspire, my Lord, my God, inspire Thy servants my brethren, Thy sons my masters, whom with voice, and heart, and pen I serve, that as many as shall read these words may remember at Thy altar, Monica, Thy servant, with Patricius, her sometime husband, by whose flesh Thou didst introduce me into this life, how, I know not. May they with pious affection remember my parents in this transitory light, and my brethren under Thee our Father in our Catholic Mother, and my fellow-citizens in the eternal Jerusalem, . that so, what she made her last request to me, may be granted to her more abundantly through my Confessions than through my prayers, in the prayers of many."
Ibid. L. c. n. 34-7, col. 288-90.
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"Rebuke me not, O Lord, in Thy indignation." May I not be amongst those to whom Thou wilt say, "Go into everlasting fire, which was prepared for the devil and his angels. Nor chastise me in Thy wrath;" that Thou mayest purify me, and make me such, that I may no longer need that amending fire, which is for those "who shall be saved yet so as by fire?" Wherefore; but because they here build upon the foundation, wood, hay, stubble? but had they built gold, silver, precious stones, they would be safe even from both fires; not only from that eternal fire which will torment the impious forever, but also from that which will chasten (amend) those who shall be saved by fire. For it is said, "But he himself shall be saved, yet so as by fire." And because it is said, "He shall be saved," that fire is despised. Yet, assuredly, though "saved by fire," still will that fire be more grievous than anything that man can suffer in this life."
T. iv. in Ps. xxxvii. n. 3, col. 418- 19.
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"Your first proposition is: "Whether they, who are sinners after baptism, go forth at length from Hell. For, you say, "the opinion of a few on this matter is different", they answering, "that as the rewards of the just, so the torments of the wicked, have no end." For they would fain maintain that the punishment is perpetual, as is the reward. Against whom on the other hand is pleaded that evangelical sentence which says, thou shalt not go thence until thou repay the last farthing. (Matthew 5:26) It follows, therefore, that this having been repaid, he may go thence. We believe this also by the decision of the Apostle, who says, "But he himself shall be saved, yet so as by fire. (1 Corinthians 3) But since we read elsewhere, you say, "and he knew her not until she brought forth (Matthew 1:25), which (until) we cannot interpret in this way, we wish to be made certain in this matter." Thus far is your proposition. To which I answer out of my Book entitled, "On Faith and Works", wherein I have spoken on this subject as follows: James, I say, is so vehemently hostile to those who think that faith without works is of avail to salvation, as to compare them to demons, saying, "You believe there is one God and you believe well; the devils also believe and tremble." (James 2:19) He also says that "Faith without works is dead". How much, then, are they deceived, who, from a dead faith, promise themselves everlasting life? Wherefore we must diligently attend how that sentence of the Apostle— a sentence difficult to be understood— is to be taken, where he says, "Other foundation no man can lay but that which is laid", etc. (1 Corinthians 3:11-15): which some persons think is to be understood in such wise, that they who, to the faith which is in Christ, add good works, are to be thought to build on this foundation, gold, silver, precious stones but they, wood, hay, stubble, who, whereas they have the same faith, do evil works. Whence they fancy that these persons, by certain pains of fire, can be purged so as to partake of salvation by the merit of that foundation."
[He admits that this opinion is "held by Catholics, who seem to be deceived by a certain human compassion" (n. 10, col. 218), but he refutes it from the custom of the Church in refusing baptism to habitual and unrepenting sinners (n. 4, col. 212), and from numerous passages of Scripture as 1 Corinthians 13:2; 1 Corinthians 6:9-10; Galatians 5:19-21; 1 Peter 3:21, etc.; which texts being plain, and clearly opposed to this opinion, are to guide our interpretation of that difficult passage of St. Paul (n. 5, col. 214). He then proceeds to a careful examination of that text: the foundation is Christ, the faith, that is, which worketh by charity; he builds thereon gold, silver, and precious stones, who observes not merely the commandments, but keeps what we call the evangelical councils, whereas he builds wood, hay, and stubble, who observes the former, but not the latter (col. 215-16, 218-19), whilst he who observes not even the commandments, loses the foundation, as interpreted above, faith, that is, that worketh by charity. He who observes both the commandments and the councils could suffer no loss from the burning fire; though understanding, as we may, he says, the fire of trials, endured here, both the perfect and imperfect pass through it, and are tried by it. But besides this fire of tribulation endured here, the passage may also refer to a fire endured in another world.]
"For that some such thing takes place even after this life is not incredible; and whether this be the case may be inquired: and it may either be found, or be hidden from us, that some faithful persons are saved by a certain purgatorial fire, sooner or later, in proportion as they have more or less loved perishable goods; not, however, such of whom it is said, "Thou shall not possess the kingdom of God, unless those same crimes be forgiven them as suitably penitent."
[He gives a similar answer to the text, He shall not go out thence, until he repay the last farthing.]
Your second question is, whether "the oblation which is made for those who are at rest confers any benefit on their souls." ... I have said something on this matter in the book which I lately wrote to Paulinus, bishop of Nola, on occasion of his consulting me, whether burial in places dedicated to martyrs is of any benefit to the spirits of the dead. From that book is the following, which I insert in this letter to you:— I have been long, I say, a debtor to your holiness, my fellow-bishop, venerable Paulinus, in a reply, from the time that you wrote to me, ... inquiring if it is of profit, to a person after death, that his body is buried in the place dedicated to the memory of some saint.. . . You say, that it seems to you that these impulses of religious and faithful minds, whose care extends to these things for their own, are not useless. You add also, that it cannot be a vain thing, that the universal Church has had the custom to pray for the dead so that thence this also may be conjectured, that it is of benefit to a man after death, if, by the faith of his friends, such a place be provided for the burial of his body, whereby the assistance of the saints seems to be in this way also sought for. But while these things are as stated, in what way what is said by the Apostle is not contrary to this opinion: "For we shall all stand before the judgment seat of Christ, that every one may receive according to those things which He has done in the body, whether they be good or evil (2 Corinthians 5), you signify that you do not quite see. But this question is thus solved, that by a certain kind of life, it is gained, whilst living in this body, that these things be of some aid to the dead; and through this, "according to those things which they have done in the body," they are aided by those things which may be religiously done for them after (their departure from) the body. For some there are whom these things aid not at all; whether they be done on behalf of those whose deserts are so evil, that they are not worthy even to be aided by such things, or on behalf of those, whose deserts are so excellent, that they need not such helps. By the kind of life, therefore, which each one led in the body, it is effected that whatsoever things may be piously done for him, either benefit or do not benefit him, when he has quitted the body. ... I have also said something of the kind to Laurentius; it is as follows: "The time, I remark, which intervenes between the death, and the final resurrection of man, confines souls in hidden receptacles, according as each one is deserving either of rest or of sorrow, as it has provided whilst living in the flesh. Nor is it to be denied that the souls of the departed are relieved by the piety of their living friends, when the sacrifice of the Mediator is offered for them, or alms are performed in the Church. But these things benefit those who merited, when living, that these things should be able to benefit them afterwards. For there is a certain manner of living neither so good as not to require these things after death, nor so bad as to be incapable of being benefited by them after death; whilst there is a manner of living so advanced in good as not to require these things: and again there is another so far advanced in evil as to be incapable of being helped even by these things, when this life has passed away. Let no one, however, hope that he can, after death, merit before God what he has neglected here. These things, therefore, which the Church is used to do to recommend the departed, are not opposed to the Apostolic sentence, wherein it is said, "For we shall all stand before the judgment-seat of Christ etc.", because each one whilst living in the body acquired for himself this merit also, that these things should be able to benefit him. For these things do not benefit all persons; and wherefore do they not benefit all persons, save on account of the difference of the life which each one led in the body? When, therefore, sacrifices, whether of the altar, or of certain alms, are offered for all the baptized dead, they are, for the very good, thanksgivings; for those not very bad, propitiations: for the very evil, though they are no aids to the dead, they are some sort of consolation to the living. Whilst those whom they benefit— they either benefit to this end, that the forgiveness be complete, or certainly that the condemnation itself be more endurable."—
T. vi. De Octo Dulcitii Quaest. col. 211-19-23.
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Having given the passage cited above, as addressed to St. Paulinus of Nola, he adds:
"In the books of Machabees we read that sacrifice was offered for the dead. But even though this were not read at all anywhere in the old Scriptures, the authority of the universal Church, which in this practice is clear, is not small, since in the prayers of the priests, which are poured forth to the Lord God at His altar, the recommendation of the departed has also its appointed place. But whether the place where the body is buried is of any benefit to the soul requires further inquiry.
[After reasoning on this through two or three pages, he thus concludes:]
I do not see of what help this can be to the dead, except for this, that whilst they (the living) keep in mind the places where the bodies of those whom they love are deposited, they may, by praying, commend them to those same saints, as clients to patrons, to be aided with the Lord. Which indeed they might do, even though they might be unable to bury them in such places. . . . When the mind therefore recollects where the body of some dear friend is buried, and there presents itself to it a place made venerable by a martyr's name, the affection of one that remembers and that prays commends the beloved soul to that same martyr. When this affection is shown towards the dead by faithful friends, there is no doubt that it benefits those who merited, while they were living in the body, that such things should benefit them after this life. . . . Supplications for the spirits of the departed are not to be omitted; to make which for all, who have departed in the Christian and Catholic society, the Church has taken upon herself, even though their names are not pronounced, under a general commemoration, that for those who have no parents, children, or any relatives or friends to do these things, they may be done for them by their one holy mother the Church."
T. vi. De Cura pro mortuis, n. 6 (al. iv.), ool. 871.
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Some one may say: "If there be no care amongst the dead, for the living, how is it that the rich man, who was tormented in Hell, besought father Abraham to send Lazarus to his five brethren who were not as yet dead, that he might deal with them, lest they also should come into the same place of torments?" But because the rich man said this, did he therefore know what his brethren were doing, or enduring at that time? He thus felt solicitude for the living, although he was utterly ignorant of what they were doing; in the same manner, as we feel solicitude for the dead, although we assuredly know not what they are doing. For if we had no solicitude for the dead, we should not certainly supplicate God in their behalf.
Ib. De Cura pro mortuis, n. 21 (al xvi.), col. 886.
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"For neither are the souls of the pious dead separated from the Church, which now also is the kingdom of God. Otherwise a commemoration would not be made of them at the altar of God in the communication of the body of Christ."
T. vii. L. xx. c. ix. De Civit. Dei, col. 942.
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"The prophet Malachias . . . foretells the last judgment, saying, "Behold He cometh, saith the Lord Almighty, and who shall endure the day of His coming, etc." (Malachi 3:1-6) From the things here said, it seems more evidently to appear that, in that judgment, the pains of some will be purgatorial. For whereas it is said, "Who shall endure the day of His coming, or who shall be able to stand to see Him? For He entereth like a refining fire, and like the fuller's herb; and He shall sit refining and cleansing, as if gold and as if silver, and He shall cleanse the sons of Levi, and shall pour them forth like gold and silver", what else is to be understood? Isaiah also says something of the kind (Isaiah 5:47). . . . But this question concerning purgatorial pains must be deferred unto another time for its more careful treatment. But we ought to interpret "the sons of Levi and Juda" and Jerusalem, as being the very Church of God, gathered not out of the Hebrews only, but out of other nations also; not such a church as now is, where "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1:8), but such as it will be then, cleansed (purged) by the last judgment, like a barn-floor by the winnowing fan; they also being cleansed with fire, unto whom such cleansing is necessary."
Ib. L. xx. c. xxv. col. 997.
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Having, again, noticed the opinion of those who, like the followers of Plato, "will have it that there are no pains after death, but such as are purgatorial," he says: "We, however, acknowledge that, even in this mortal life, some pains are purgatorial; not those with which they are afflicted whose lives are not thereby amended, or rather who thence become worse, but they are purgatorial to those who, chastened by them, amend. All other punishments, whether temporal or eternal, are inflicted, according as each one is to be dealt with by Divine Providence, whether on account of past sins, or on account of sins wherein he that is punished is living, or for the exercise and manifestation of virtues, by men and angels, either good or bad. . . . But some endure temporary pains in this life only, others after death, others both now and then; but before that most severe and final judgment. But not all they, who endure temporary pains after death, go into the everlasting pains which will have place after that judgment. For as we have already said above, to some that which is not remitted in this world, is remitted in the world to come, that they may not, to wit, be punished by the everlasting punishment of the world to come."
Ib. I. xxi. c. 13, col. 1015-16.
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"If (the child which has not attained to the perfect use of reason) has received the sacraments of the Mediator, even though it may end its life during those years, translated that is, from the power of darkness unto the kingdom of Christ, it not only is not fitted for everlasting pains, but it does not even suffer any purgatorial torments after death."
lb. c. xvi. col 1018.
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Having said that few commit not some "damnable sin," he adds, "Whosoever, therefore, would fain escape the everlasting pains, let him not only be baptized, but be justified in Christ, and so pass veritably from the devil unto Christ. But let him be of opinion that there will be no purgatorial pains, except before that last and tremendous judgment."
Ib. l. c. col. 1019.
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Writing against those who taught that God would, in the end, at the request of His saints, pardon all men; and having stated that, for the lost souls and evil spirits, the Church never prays, he adds "For either the prayer of the Church or of some pious persons is heard in behalf of certain of the departed, but it is in behalf of those whose life, after they had been regenerated in Christ, was not so bad whilst they were in the body as to be accounted not worthy of such a mercy, nor so good as to be found not to need such mercy. So also after the resurrection of the dead has taken place, there will not be wanting those to whom, after the pains which the spirits of the dead endure, will be granted, the mercy that they be not cast into everlasting fire. For it would not be said with truth of some, "that it shall not be forgiven them neither in this world nor in the world to come," unless there were some, to whom, though not "in this, yet in the (world) to come", remission shall be granted."
Ib. l. xxi. c. 24, col. 1028.
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"The Aerians are derived from a certain Aerius, who being a priest, is said to have been embittered at being unable to be ordained bishop; and having fallen into the heresy of the Arians, he added certain dogmas of his own, saying that oblation ought not to be made for the dead; that stated fasts ought not to be celebrated, but that each one was to fast when it seemed good to himself, lest he may seem to be under the law."
T. viii. Lib. de Hæresibus, n. liii. col. 55.
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