PURGATORY
577
PURGATORY
existence of an intermediate state in which the dross
of lighter transgressions will be burnt away, and the
soul thus purified will be saved. This, according
to IJellarmine (De Purg., I, 5), is the interpretation
commonly given by the Fathers and theologians;
and he cites to this effect St. Ambrose (commentary
on the text, and Sermo xx in Ps. cx\ii), St. Jerome
(Comm. in Amos, c. iv), St. Augustine (Comm. in
Ps. xxxvii), St. Gregory (Dial., IV, xxxix), and Origen
(Horn, vi in Exod.). See also St. Thomas, "Contra
Gentes", IV, 91. For a discussion of the exegetical
problem, see Atzberger, "Die christliche Eschato-
logie", p. 275.
Tradition. — This doctrine that many who have died are still in a place of purification and that prayers avail to help the dead is part of the very earliest Christian tradition. TertulUan "De corona militis" mentions prayers for the dead as an Apostolic ordi- nance, and in "De Monogamia" (cap. x, P. L., II, col. 912) he advises a widow "to praj- for the soul of her husband, begging repose for him and par- ticipation in the first resurrection"; he commands her also "to make oblations for him on the anni- versarj' of his demise", and charges her ^\ith in- fidelity if she neglect to succour his soul. This set- tled custom of the Church is clear from St. Cj-prian, who (P. L. IV, col. 399) forbade the customary prayers for one who had \-iolated the ecclesiastical law. "Our predecessors prudently advised that no brother, departing this fife, should nominate any churchman as his executor; and should he do it, that no oblation should be made for him, nor sacri- fice offered for his repose." Long before C>-prian, Clement of Alexandria had puzzled over the question of the state or condition of the man who, reconciled to God on his death-bed, had no time for the fulfil- ment of penance due his transgression. His answer is: "the believer through discipline divests himself of his passions and passes to the mansion which is better than the former one, passes to the greatest torment, taking with him the characteristic of re- pentance for the faults he may have committed after baptism. He is tortured then still more, not yet attaining what he sees others have acquired. The greatest torments are assigned unto the believer, for God's righteousness is good, and His goodness righteous, and though those punishments cease in the course of the expiation and purification of each one, 'yet'" etc. (P. G. IX, col. 332).
In Origen the doctrine of purgatorj- is very clear. If a man depart this Ufe with lighter faults, he is condemned to fire which bums away the lighter materials, and prepares the soul for the kingdom of God, where nothing defiled may enter. "For if on the foundation of Christ you have built not only gold and silver and precious stones (I Cor., 3) but also wood and hay and stubble, what do you expect when the soul shall be separated from the bod}-? Would you enter into heaven with your wood and hay and stubble and thus defile the king- dom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones? Neither is this just. It remains then that j'ou be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our good works. " (P. G., XIII, col. 44.5, 448).
The Apostolic practice of praj-ing for the dead, which passed into the liturgy of the Church, is as clear in the fourth centur\' as it is in the twentieth. St. Cyril of Jerusalem (Catechet. Mystog., V, 9, P. G., XXXIII, col. 1116) describing the liturgy, XII.— 37
writes: "Then we pray for the Holy Fathers and
Bishops that are dead; and in short for all those who
have departed this Ufe in our communion; believing
that the souls of those for whom prayers are offered
receive verj- great relief, while this holy and tremen-
dous victim hes upon the altar." St. Gregory of
Xyssa (P. G., XLVI, col. 524, 525) states that man's
weaknesses are purged in this life by prayer and wis-
dom, or are expiated in the next by a cleansing fire.
"When he has quitted his body and the difference
between virtue and vice is known he cannot approach
God till the purging fire shall have cleansed the stains
with which his soul was infested. That same fire
in others will cancel the corruption of matter, and
the propensity to eWl." About the same time the
.Apostolic Constitution gives us the formularies used
in .succouring the dead. "Let us pray for our
brethren who sleep in Christ, that God who in his
love for men has received the soul of the departed
one, may forgive him everj' fault, and in mercy and
clemency receive him into the bosom of Abraham,
with those who in this life have pleased God" (P.
G., I, col. 1144). Nor can we pass over the use of
the diptyehs where the names of the dead were in-
scribed ; and this remembrance by name in the Sacred
Mysteries-(a practice that was from the Apostles)
was considered by Chrj'sostom as the best way of
reUe%-ing the dead (In I Ad Cor., Horn, xli, n. 4, P.
G., LXI, col. 361, 362).
The teaching of the Fathers, and the formularies used in the Liturgj'of the Church, found expression in the early Christian monuments, particularly those contained in the catacombs. On the tombs of the faithful were inscribed words of hope, words of peti- tion for peace and for rest; and as the anniversaries came round the faithful gathered at the graves of the departed to make intercession for those who had gone before (Wilpert, "Roma sotteranea", xxi, 396 sq.). At bottom this is naught else than the faith expressed by the Council of Trent (.Sess. XXV, "De Purgatorio"), and to this faith the inscriptions in the catacombs are surely witnesses (Kirsch, "Die Ac- clamationen und Gebete der altchristUchen Grabs- chriften", Cologne, 1898, pp. 70^78).
In the fourth centurj* in the West, Ambrose insists in his commentar\' on St. Paul (I Cor., iii) on the e.xi.stence of purgatorj', and in his masterly funeral oration (De obitu Theodosii), thus prays for the soul of the departed emperor: "Give, O Lord, rest to ■Thy servant Theodosius, that rest Thou hast pre- pared for Thy saints. ... I loved him, there- fore will I follow him to the land of the living; I will not leave him till by my prayers and lamentations he shall be admitted unto the holy mount of the Lord, to which his deserts call him" (P. L., XVI, col. 1397). St. Augustine is clearer even than his master. He describes two conditions of men; "some there are who have departed this life, not so bad as to be deemed unworthy of mercy, nor so good as to be entitled to immediate happiness" etc., and in the resurrection he says there will be some who "have gone through these pains, to which the spirits of the dead are hable" (De Civ. Dei, XXI, 24). Thus at the close of the fourth centurj' not only (1) were prayers for the dead found in all the Liturgies, but theFathers asserted that such practice was from the Apostles themselves; (2) those who were helped by the prayers of the faithful and by the celebration of the Holy Mysteries were in a place of purgation; (3) from which when purified they "were admitted unto the Holy Mount of the Lord". So clear is this patristic Tradition that those who do not believe in purgatory have been unable to bring any serious difficulties from the writings of the Fathers. The passages cited to the contrary' either do not touch the question at all, or are so lacking in clearness that they cannot offset the perfectly open expression of
