Purgatory (Doctrinal, Historical, and Poetical) | Page 6

says, "rejoicing in hope." (Roms. xii. 12.)
2. There is the rightness of their will, by which they are conformed to
the justice of God. Hence, it follows that, in a certain sense, their pain
is voluntary, and thus not so severe.
3. By the love of God they not only bear their punishment, but rejoice
in it, because they see that it is the means of satisfying God and being
brought to Heaven.
4. If they choose, they can turn their thoughts from the pain of delay,
and give them very attentively to the good of hope. This would bring
them consolation.
THE PAIN OF SENSE.
It is the common judgment of theologians, with St. Augustine, St.
Thomas, and St. Bonaventure, that this pain is bitterer than all pain of
this life.... Theologians, in common with St. Thomas and St.
Bonaventure, teach that the pain of Purgatory is not in any way
inflicted by devils. These souls are just and holy. They cannot sin any
more; and, to the last, they have overcome the assaults of the devils. It
would not, therefore, be fitting that such souls should be given into
their power to be tormented by them. Again, when the devils tempt
wayfarers, they do it because they hope to lead them into sin, however
perfect they may be; but they could have no such hope about the souls
in Purgatory, and so would not be likely to tempt them. Besides, they
know that their temptations or harassings would have an effect not
intended by them, and would bring the souls from Purgatory to Heaven
more quickly.
* * * * *
It is the common law that souls in Purgatory, during the whole time that
they are there, cannot come out from the prison, even if they wish; The
constant closing of the prison-doors is a part of the severity of their

punishment. So teach St. John Chrysostom, St. Athanasius, and St.
Augustine.... The reason for this is the law of the justice of God. The
souls of the lost are kept in prison by force and against their will. The
souls in Purgatory stay there willingly, for they understand the just will
of God and submit to it. This law, however, can be sometimes
dispensed with; and so St. Augustine holds it to be probable that there
are often true apparitions of the Holy Souls by the permission of God....
It is true that, as a rule, these are apparitions of souls, who, by a special
decree of God, are suffering their Purgatory somewhere in this world....
One thing, however, we must note in these cases. When such a
permission is given, the pain of the soul is not interrupted. This is not
only seen from the visions themselves, but is what reason requires.
* * * * *
Here occurs the question whether the Holy Souls pray for us and can
gain anything for us by merit of congruity, or, at least, impetrate it for
us, as others prefer to say. Some have said that they do not thus pray
for us, because it is not fitting to their state, in that they are debtors and,
as it were, kept in prison for their debts; and also because they do not
see God, and so do not know what is done here. They might know such
things by special revelations, but revelations of this kind are not due to
their state. But surely their penal state does not necessarily hinder the
Holy Souls from praying for, and impetrating for us. They are holy and
dear to God; and they love us with charity, remembering us, and
knowing, at least in a general way, the dangers in which we live; they
understand also how greatly we need the help of God: why, then,
should they not be able to pray for us, even though in another way they
are paying to God their debt of punishment? For we also in this life are
debtors to God, and yet we pray for others.... Besides, we may well
believe that the Holy Angels make revelations to the souls in Purgatory
about their relatives or friends still living on this earth. They will do
this for the consolation of the Holy Souls, or that they may know what
to ask for us in particular cases, or that they may know of our prayers
for them.
ST. CATHARINE OF GENOA ON PURGATORY.
This Holy Soul, while still in the flesh, was placed in the purgatory of
the burning love of God, in whose flames she was purified from every
stain, so that when she passed from this life she might be ready to enter

the presence of God, her most sweet love. By means of that flame of
love she comprehended in