Father Faber on Purgatory

For the month of November, we hope to be able to offer frequent posts about Purgatory. Today we offer an excerpt from Father Faber’s  essay on Purgatory, (LINK) which draws in good part from the revelations of St. Catherine of Genoa, often considered the saint of Purgatory.

Father Faber begins his essay by stating that “there have always been two views of purgatory prevailing in the Church, not contradictory the one of the other, but rather expressive of the mind and devotion of those who have embraced them.”

The first view, he tells us “… loves to represent purgatory as a hell which is not eternal. Violence, confusion, wailing, horror, preside over its descriptions. It dwells, and truly, on the terribleness of the pain of sense which the soul is mysteriously permitted to endure. The fire is the same fire as that of hell, created for the single and express purpose of giving torture.”  The second view is based on the teachings of St. Catherine of Genoa, and it is on these that we will turn our attention today.

Father continues, “The second view of purgatory does not deny any one of the features of the preceding view, but it almost puts them out of sight by the other considerations which it brings more prominently forward.

Of the soul after the particular judgement, Father Faber says, “The moment that in His sight it perceives its own unfitness for heaven, it wings its voluntary flight to purgatory, like a dove to her proper nest in the shadows of the forest. There need be no Angels to convey it thither. It is its own free worship of the purity of God.

“In that moment the soul loves God most tenderly, and in return is most tenderly loved by Him. The soul is in punishment, true; but it is in unbroken union with God. ― ‘It has no remembrance,’ says St. Catherine of Genoa most positively, ― ‘no remembrance at all of its past sins or of earth.’ Its sweet prison, its holy sepulchre, is in the adorable will of its heavenly Father, and there it abides the term of its purification with the most perfect contentment and the most unutterable love.

“As it is not teased by any vision of self or sin, so neither is it harassed by an atom of fear, or by a single doubt of its own imperturbable security. It is impeccable; and there was a time on earth when that gift alone seemed as if it would contain all heaven in itself. It cannot commit the slightest imperfection. It cannot have the least movement of impatience. It can do nothing whatever which will in the least displease God. It loves God above everything, and it loves Him with a pure and disinterested love.

(… )

“No sooner has a soul, with the guilt of no mortal sin upon it, but owing to God a debt of temporal punishment, issued from the world, and been judged, than it perceives itself to be confirmed in grace and charity (according to St. Catherine). It is incapable either of sinning or of meriting any more; and it is destined by an eternal and immutable decree to enter one day as a queen into the kingdom of the blessed, to see, to love, and to enjoy God, the perpetual fountain of all felicity.

“In that instant all the sins of its past are represented to the soul, whether mortal or venial, even though they have been remitted in lifetime by Contrition and the Sacrament of Penance. But after this transitory and instantaneous view of them, the soul remembers nothing more about them. The Saints’ words are:

‘The cause of purgatory, which these souls have in themselves, they see once for all, in passing out of this life, and never afterwards.’ The reason of this exhibition of sins is, she teaches us, to enable the soul in that moment, by an act, no longer indeed meritorious, but nevertheless a real act of the will, to detest all its sins afresh, and especially those venial sins for which it had not contrition in lifetime, either through the weakness of an imperfect heart, or through the accident of a sudden death, that so it may be strictly true, that no sin whatever is pardoned unless the sinner makes an act of detestation of it.

“After this momentary view of sins and formal detestation of them, the soul perceives in itself ‘their evil consequences and malignant legacies’, and these form what the Saint calls ‘the impediment of seeing God.’  ‘The rust of sin,’ she says,  ‘is the impediment, and the fire keeps consuming the rust; and as a thing which is covered cannot correspond to the reverberation of the sun’s rays, so, if the covering be consumed, the thing is at length laid open to the sun.

“As soon as the soul perceives itself to be acceptable to God, and constituted heir of paradise, but unable, because of this impediment, to take immediate possession of its inheritance, it conceives an intense desire to be rid of this hindrance, this double obligation of guilt and punishment. But knowing that purgatory alone can consume these two obligations, and that it is for that very end God condemns the soul to fire, it desires itself to endure the punishment. ―

‘The soul separated from the body’ (these are the Saint’s words), ‘not finding in itself this impediment which cannot be taken away except by purgatory, at once throws itself into it with right good will.’

‘Nay, if it did not find this ordinance of purgatory aptly contrived for the removal of this hindrance, there would instantaneously be generated in it a hell far worse than purgatory, inasmuch as it would see that because of this impediment it could not unite itself to God Who is its end. Wherefore, if the soul could find another purgatory fiercer than this, in which it could the sooner get rid of this impediment, it would speedily plunge itself therein, through the impetuosity of the love it bears to God.’

“But this is not all. The Saint goes on to teach that if the soul, labouring under this impediment, were free to choose between ascending at once, as it is, to paradise, and descending to suffer in purgatory, it would choose to suffer, although the sufferings be almost as dreadful as those of hell.

“These are her words:  ‘Of how much importance purgatory is no tongue can tell, no mind conceive. So much I see, that its pain is almost as if it were that of hell; and yet I see also that the soul which perceives in itself the slightest flaw or mote of imperfection, would rather throw itself into a thousand hells, than find itself in the presence of the divine Majesty with that defect upon it; and, therefore, seeing purgatory to be ordained for the very taking away of these flaws, forthwith it plunges into it, and it seems by its bearing, as I see, to conceive that it finds there an invention of no little mercy, simply in the being able to get rid of this impediment.’

“When the righteous soul has thus arrived in purgatory, losing sight of everything else, it sees before it only two objects: the extremity of suffering, and the extremity of joys. A most tremendous pain is caused by knowing that God loves it with an infinite love, that He is the Chief Good, that He regards the soul as His daughter, and that He has predestined it to enjoy Him for ever in company with the Blessed: and hence the soul loves Him with a pure and most perfect charity.

“At the same time it perceives that it cannot see Him or enjoy Him yet, though it so intensely yearns to do so; and this afflicts it so much the more, as it is quite uncertain when the term of its penal exile, away from its Lord and paradise, will be fulfilled. This is the pain of loss in purgatory, of which the Saint says that it is ― ‘a pain so extreme, that no tongue can tell it, no understanding grasp the least portion of it. Though God in His favour showed me a little spark thereof, yet can I not in any way express it with my tongue.’

“Now let us examine the other object, the extremity of joy. As it loves God with the purest affection, and knows its sufferings to be the will of God in order to procure its purification, it conforms itself perfectly to the divine decree. While in purgatory, it sees nothing but that this pleases God; it takes in no idea but that of His will; it apprehends nothing so clearly as the suitableness of this purification, in order to present it all fair and lovely to so great a majesty.

“Thus, the Saint says:  ‘If a soul, having still something left to be cleansed away, were presented to the Vision of God, it would be worse than that of ten purgatories; for it would be quite unable to endure that excessive goodness and that exquisite justice.’ Hence it is that the suffering soul is entirely resigned to the will of its Creator. It loves its very pains, and rejoices in them because they are a holy ordinance of God. . .

” ‘I do not believe,’ says the Saint,  ‘that it is possible to find a contentment to compare with that of the souls in purgatory, unless it be the contentment of the Saints in paradise. This contentment increases daily through the influx of God into those souls, and this influx increases in proportion as the impediment is consumed and worn away.

“Indeed, so far as the will is concerned, we can hardly say that the pains are pains at all, so contentedly do the souls rest in the ordinance of God, to whose will pure love unites them.’ In another place, St. Catherine says that this inexplicable jubilee of the soul, while it is undergoing purgatory springs from the strength and purity of its love of God.

” ‘This love gives to the soul such a contentment as cannot be expressed. But this contentment does not take away one iota from the pain; nay, it is the retarding of love from the possession of its object which causes the pain; and the pain is greater according to the greater perfection of love of which God has made the soul capable. Thus the souls in purgatory have at once the greatest contentment and the greatest suffering; and the one in no way hinders the other.’

“As to prayers, alms, and Masses, she asserts that the souls experience great consolation from them; but that in these, as in other matters, their principal solicitude is that everything should be ‘weighed in the most equitable scales of the Divine Will, leaving God to take His own course in everything, and to pay Himself and His justice in the way His own infinite goodness chooses to select.’

“When she looked at herself with the light of supernatural illumination, she saw that God had set her up in the Church as an express and living image of purgatory. She says:

” ‘This form of purification, which I behold in the souls in purgatory, I perceive in my own soul now. I see that my soul dwells in its body as in a purgatory altogether conformable to the true purgatory, only in such measure as my body can bear without dying. Nevertheless, it is always increasing by little and little, until it reaches the point when it will really die.’

“Her death was indeed most wonderful, and has always been considered as a martyrdom of Divine Love. So truly from the first has her position been appreciated, as the great doctor of purgatory, that in the old life of her, ― the ‘vita antica’, examined by theologians in 1670, and approved in the Roman process of her canonisation, and which was composed by Marabotto, her confessor, and Vernaza, her spiritual son, it is said: ― ‘Verily it seems that God set up this His creature as a mirror and an example of the pains of the other life, which souls suffer in purgatory.”

“It is just as if He had placed her upon a high wall, dividing this life from the life to come; so that, seeing what is suffered in that life beyond, she might manifest to us, even in this life, what we are to expect when we have passed the boundary.’ This is a mere epitome of her wonderful and exquisitely beautiful treatise, which has given St. Catherine a rank among the theologians of the Church.” [End quote]

One  thing more:  As we noted in yesterday’s post, Each day that we pray for the poor souls in November, the Church offers generous indulgences for the Poor Souls and there are many ways of obtaining plenary indulgences for them as well. There is a little saying among the worldly that “No good deed goes unpunished.” But with God our Father, it is just the opposite and our good intentions for the Poor Souls are rewarded most generously. God, our Loving and merciful Father is so very pleased when we, His children, love and care for each other! So let’s be mindful of our fellow faithful Catholics who can no longer help themselves but will earnestly intercede for us once they reach heaven. One thing especially you might want to request from “your” poor souls (those with whom you have formed a bond of prayers) You may do well to ask them to help you attain the knowledge of your most ingrained sins and a sincere hatred for them. This is a most efficacious intention!

Note: The kindle book cited here (Purgatory) costs only $0.99 from Amazon. I do not receive any remuneration or any other benefit from pointing out books and kindle books here, but do appreciate a great satisfaction in knowing that many of you who read these posts have been happy to know of the inexpensive but helpful books available. In these difficult times, we need to make use of every opportunity to help each other stand firm against the assaults of evil and to grow stronger and richer in our faith! I pray for you all, always!

Thank you so much for reading and please let me know if you notice any errors in my postings.

Pray the Rosary, many souls depend on it!

  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
  Immaculate Heart of Mary, pray for us now and at the hour of our death.
  St. Joseph, protect us, protect our families, protect our priests.
  St. Michael the Archangel, defend us in battle.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

 

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