PURGATORY
576
PUROATORY
So deep was this belief ingrained in our common
humanity that it was accepted by the Jews, and in
at least a shadowy way by the pagans, long before
the coming of Christianity ("^neid", VI, 735 sq.;
Sophocles, "Antigone", 450 sq.; of. Mommsen,
"Rome", I, xiii).
II. Errors. — Epiphanius (Hasr., Ixxv, P. G., XLII, col. 513) complains that Aerius (fourth cent.) taught that prayers for the dead were of no avail. In the Middle Ages, the doctrine of purgatory was rejected by the Albigcnses, Waldenses, and Hussites. St. Bernard (Serm. Ixvi in Cantic, P. L., CLXXXIII, col. 1098) states that the so-called Apostolici denied purgatory and the utility of prayers for the departed. Much discussion has arisen over the position of the Greeks on the question of purgatory ("Perpetuite (le la foi", in, col. 1123 sq.). It would seem that the great difference of opinion was not concerning the existence of purgatorj', but concerning the nature of purgatorial fire; still St. Thomas proves the existence of purgatory in his dissertation against the errors of the Greeks, and the Council of Florence also thought necessary to affirm the belief of the Church on the subject (Bellarraine, "De Purgatorio", lib. I, cap. i). The modern Orthodox Church denies purgatory, but is rather inconsistent in its way of putting forth its belief (Fortescue, "Orthodox East- ern Church", London, 1907, 389).
At the beginning of the Reformation there was some hesitation especially on Luther's part (Leipzig Dis- I)utation) as to whether the doctrine should be re- tained, but, as the breach widened, the denial of purgatory by the Reformers became universal (Centuriat. Magdeburg, cent. IV, cap. iv), and Calvin termed the Catholic position "exitiale commentum quod crucem Christi evacuat . . . quod fidem nostram labefacit et evcrtit" (Institutiones, lib. Ill, cap. V, § 6). Modern Protestants, while they avoid the name purgatory, frequently teach the doctrine of "the middle state", and Martensen ("Christian Dogmatics", Edinburgh, 1890, p. 457) writes: "As no soul leaves this present existence in a fully complete and prepared state, we must suppose that there is an intermediate state, a realm of pro- gressive development, (?) in which souls are prepared for the final judgment" (Farrar, "Mercy and Judg- ment", London, 1881, cap. iii; A. Campbell, "The Doctrines of the Middle State ... of Prayers for the Dead etc.", London, 1721; Hodge, "Syste- matic Theology", New York, 1885, III, 741).
III. Proofs. — The Catholic doctrine of purgatory supposes the fact that some die \\-ith smaller faults for which there was no true repentance, and also the fact that the temporal penalty due to sin is at times not wholly paid in this life. The proofs for the Cathohc position, both in Scripture and in Tradition, , are bound up also with the practice of praying for
' J the dead. For why pray for the dead, if there be no
belief in the power of prayer to afford solace to those who .as yet are excluded from the sight of God? So true is this position that prayers for the dead and the existence of a place of purgation are mentioned in conjunction in the oldest passages of the Fathers, who allege reasons for succouring departed souls. Those who ha\-e opposed the doctrine of purgatory have confessed that prayers for the dead would be an unanswerable argument if the modern doctrine of a "particular judgment" had been received in the early age.s. But one has only to read the testimonies hereinafter alleged to feel sure that the Fathers speak, in the same breath, of oblations for the dead and a place of purgation; and one has only to, consult the evidence found in the catacombs to feel equally sure that the Christian faith there expressed em- braced clearly a belief in judgment immediately after death. Wilpert ("Roma Sotteranea", I, 441) thus concludes chap, xxi, "Che taU esaudimento" etc.,
" Intercession has been made for the soul of the dear
one departed and God has heard the prayer, and the
soul has passed into a place of Ught and refresh-
ment." "Surely", Wilpert adds, "such inter-
cession would have no place were there question not
of the particular, but of the final judgment." -
Some stress too has been laiil upon the objection that the ancient Christians had no clear conception of purgatorj', and that they thought that the souls departed remained in uncertainty of salvation to the last day; and consequently they prayed that those who had gone before might in the final judgment escape even the everlasting torments of hell. The earliest Christian traditions are clear as to the par- ticular judgment, and clearer still concerning a sharp distinction between purgatory and hell. The pas- sages alleged as referring to relief from hell cannot offset the evidence given below. (Bellarmine, "De Purgatorio", lib. II, cap. v; Gihr, "Holy Sacrifice of the Mass", tr. St. Louis, 1902, p. 50.) Concern- ing the famous case of Trajan, which vexed the Doctors of the Middle Ages, see Bellarmine, loc. cit., cap. viii.
Old Tcslamenl. — The tradition of the Jews is put forth with precision and clearness in II Machabees. Judas, the commander of the forces of Israel, " mak- ing a gathering . . . sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and reUgiously concerning the resurrection (For if he had not hoped that thej- that were slain should rise again, it would have seemed superfluous and vain to pray for the dead). And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins" (II Mach., xii, 43-46). At the time of the Machabees the leaders of the people of God had no hesitation in asserting the efficacy of prayers offered for the dead, in order that those who had departed this life might find pardon for their sins and the hope of eternal resurrection.
Neu' Testament. — There are several passages in the New Testament that point to a process of purification after death. Thus, Jesus Christ declares (Matt., xii. 32): "And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come." According to St. Isidore of Seville (De ord. creatur., c. xiv, n. 6) these words prove that in the next life "some sins will be forgiven and purged away by a certain purifying fire". St. Augustine also argues "that some sinners are not forgiven either in this world or in the next would not be truly said unless there were other [sinners] who, though not forgiven in this world, are forgiven in the world to come" (De Civ. Dei, XXI, x.xiv). The same in- terpretation is given by Gregorj' the Great (Dial., IV, xxxix); St. Bede (commentarj' on this text); St. Bernard (Sermo Ixvi in Cantic, n. 11) and other eminent theological writers (cf. Hurter, "Theol. Dog. Compend.", tract. X).
A further argument is suppUed by St. Paul in I Cor., iii, 11-15: "For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be manifest; for the day of the Lord shall declare //, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, lie shall receive a reward. If any man's work burn, he shall suffer loss: but he himseh" shall be saved, yet so as by fire." '\\'hile this passage pre- sents considerable difficulty, it is regarded by many of the Fathers and theologians as evidence for the
