Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book I: On Purgatory
Chapter 9: Purgatory is asserted by the testimonies of councils
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae est in Purgatorio, Book I, the third general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
The second argument is taken from the councils and the custom of the Church. For first of all, what the African Church held is plain from the third council of Carthage, chapter 29: “And let the sacraments of the altar,” it says, “be celebrated only by men fasting; but if a commendation of some departed persons is to be made in the afternoon, let it be done with prayers only.” You have the like in the fourth council of Carthage, chapter 79. The Spanish Church held the same, as is plain from the first council of Braga, chapter 34, where it orders that prayer be not made for those who kill themselves, and chapter 39, where it orders that the offerings made in order that prayer be made for the dead be divided among the clergy. The same the Gallican Church, as is plain from the council of Chalon, and it is found in the decree on consecration, distinction 1, canon Visum est: “It has seemed good,” it says, “besides, that in all the solemnities of Masses supplication be made to the Lord for the spirits of the departed in the fitting place in the Church.” See also the second council of Orleans, chapter 14. The German Church held the same, as is plain from the council of Worms, chapter 10, where it is defined that prayer and sacrifice are to be made even for those hanged on the gibbet. The same the Italian Church, as is plain from the sixth council under Symmachus, where it is called a sacrilege to defraud the souls of the dead of prayers, and so on. Likewise the Greek Church, as is plain from the synods of the Greeks collected by Martin, bishop of Braga, canon 69. Indeed some Greeks seem even to have wished to help the souls of the dead too much, for in the sixth council, canon 83, those are reproved who tried to put the holy Eucharist into the mouths of those who had died without holy communion. There are added the councils of the whole Church: the great Lateran under Innocent III, chapter 66; the Florentine, last session, in the decree on purgatory; and the Tridentine, session 25, at the beginning; and all the liturgies, of James, of Basil, of Chrysostom, of Ambrose, and so on; for in all of them prayer is made for the dead.
Peter Martyr answers in three ways in the place noted. First: “It is accustomed,” he says, “to be objected to us that the Church has always prayed for the dead; which indeed I do not deny, but I assert that this deed has neither the weight of a law nor of an example, that it should have evidence and authority drawn from the sacred letters. Men are easily moved, driven by natural charity toward the dead, and by fear, to wish them well and to pour out prayers for them; but a somewhat too vehement affection is to be checked, lest it stray and oppose just piety.” In these words Martyr accuses the whole Church of praying for the dead without the testimony of Scripture, and of doing so from a too vehement affection toward the dead; which affection is repugnant to faith and piety. To the first part of the accusation Augustine gives satisfaction in the book on the care for the dead, chapter 1: “Nor,” he says, “can that be despised which the universal Church has been accustomed to supplicate for the dead.” And below, approving this opinion of blessed Paulinus, he writes to him: “In the books of the Maccabees we read a sacrifice offered for the dead; but even if it were nowhere at all read in the ancient Scriptures, the authority of the universal Church, which is clear in this custom, is not small; where in the prayers of the priest which are poured out to the Lord God at his altar the commendation of the dead also has its place.” To the second part of the accusation it is easily answered; for that from natural affection one should break out into prayers for dear departed ones, even if someone thinks that nothing profits them, can happen in private prayers, and those which are recited on the spur of the moment; but in the solemn prayers of the Church, which are read from a book, and were composed with mature judgment, and approved by a council of bishops, how can that happen? To the third part blessed Paul has given satisfaction when he says that the Church is the pillar and ground of the truth, 1 Timothy 3; and also Augustine, who in epistle 118 says that it is a most insolent madness to dispute against what the universal Church does. Finally reason itself; for if the universal Church can oppose the true faith and just piety, as Martyr says, then the whole Church can fall, against the prediction of Christ, Matthew 16, The gates of hell shall not prevail against it. But whether it is more credible that the universal Church can fall, and Christ and Paul lie, or that Peter Martyr labours under a most insolent madness, I appeal to the judgment of any man, provided he is sane.
Martyr's second solution is that the Church does not pray for the dead to free them from purgatory, but to witness that it keeps their memory, and to preserve it as long as it can. “And there could be another cause,” he says, “apart from purgatory, why prayers should be made for the dead in the Church; for they did not wish the name and memory of the dead easily to perish.” But Augustine, in the book on the care for the dead, chapter 1, treats the question whether the prayers of the Church profit the dead, and says that they profit those who in this life were not very bad, and who merited that they should profit them; but not those who were very bad, and accordingly merited nothing of the kind. Accordingly Peter Martyr's solution is a fiction.
The third solution is that the Church keeps the same manner toward the dead as if they were still living, and so asks for them what it thinks they have already obtained; as Christ prayed for the raising of Lazarus, although he knew he had already received what he asked; and Ambrose in the oration on the death of Theodosius congratulates him that he already reigns with Christ, and yet in the same place prays for him, that God grant him perfect rest; and Epiphanius, heresy 75, says that prayer is made even for the holy patriarchs, prophets, apostles and martyrs. I answer: if it were so, the Church would pray for all equally, even for the martyrs. But it does not do so; for, as Augustine says, tract 84 on John, “At the table itself we do not so commemorate the martyrs as we do the other departed who rest in peace, so as to pray for them also, but rather that they may pray for us.” Nor does it seem in any way fitting that someone should ask for what he already has; and Christ, when he prayed for Lazarus, had not yet received what he asked, for Lazarus had not yet risen. But it is one thing to ask for what we know we shall receive, another to ask for what we have already received. Further, Ambrose hoped that Theodosius was already in heaven, and therefore congratulated him; and at the same time, because he did not know for certain whether he was there, he prayed for him. But Epiphanius nowhere says that prayer is made in the Church for the saints, but says that a memorial is made in the Church of all the faithful departed, both sinners and just; and adds: “Of sinners indeed, that we may implore mercy for them from God; but of the just, that we may separate them from Christ.” But we separate the saints from Christ, not, as Martyr says, because we pray for the saints and not for Christ, but because for the saints we offer a sacrifice of thanksgiving, whereas for Christ we do not offer, but rather offer to Christ himself with the Father and the Holy Spirit. Which can be understood from the liturgy of the Greeks, of which Epiphanius speaks, and which exists in the fifth volume of Chrysostom; for there a commemoration is made of all the saints, and it is said: We offer thee, O Lord, the sacrifice for the patriarchs, apostles, prophets, martyrs, and especially for the most blessed Mother of God; and that this sacrifice is not offered for their sins but for their glory is plain, for the liturgy at once adds: By whose supplications look upon us, O God; and then a prayer is added for the other departed: And remember, it says, all the faithful departed who have slept in the hope of the resurrection, and make them to rest where the light of thy countenance is seen. The same can be learned from Augustine, tract 84 on John, and from Cyril, mystagogical catechesis 5, and from our own liturgy, which is altogether such as Cyril, Epiphanius and Augustine describe.
Show the Latin (Vives edition, OCR)
CAPUT IX.
Asseritur purgatorium testimoniis con-
ciliorum.
Secundum arguraentum sumitur ex conciliis et
Ecclesiae consuetudine : nara in prirais quid Ec-
clesia africana senserit , patet cx concilio III. car-
thaginensi , cap. 29. Et sacram.enta , altaris, in-
quit , 71071 nisi a jejunis hominibus celobrentur ,
si autem aliquorum pomeridiano tempore de-
functorum commendatio facienda est , solis ora-
tionibus fial; similia habes in concilio IV. carlha-
ginensi, cap. 79.
Idem sensit Ecclesia hispanica, ul patet ex con-
cilio bracarensi I. cap. 34.ubi jubet non orari pro
illis, qui seipsos inlerimunl, et cap. 39. ubi jubet
dividi inter clericos oblaliones faclas , ut orarelur
pro defunctis.
Idem Ecclesia gallica, ut patet ex concilio cabi-
lonensi, et habetur de consecrat. dist. i. can. Vi-
sura esl: Visum est, inquit , praeterea, ut in o-
mnibus missarum solemnibus pro spirilus defun-
clorum loco competenii in Ecclesia ad Dominum
deprecetur.Mde eliara conciliura aurelianense II.
cap. 14.
Idem sensit Ecclesia gerraanica,ut patet ex con-
cicilio worraaiiensi , cap. 10. ubi definitur , etiam
pro suspensis in palibulo esse orandum et sacrifi-
candum.
Idem Ecclesia italica , ut patet ex concilio VI.
sub Symmacho. ubi diciiur sacrilegium , fraudare
aniinas defunctorum orationibus elc.
Item Ecclesia graeca,ut patet ex Graecorura sy-
nodis a Martino Bracarcnsi episcopo collectis , ca-
none 09. Immo videnlur aliqui Gracci etiam nirai-
um voluisse juvare animas defunctorura , nam in
concilio VI. can. 83. reprehenduniur illi , qui iis,.
qui sine coramunionc sacra obierant , sacrain eu-
charistiara in os ingererc conabantur.
IIUI-H 1'IIIMLS
111
ArciMliml (oiirilin loliiis luujfsinn k''»''»"»!'»! '«•
liMiiiifii^n siil) liiiHirniliii III. (■iiii.<i(). nDMMiliiiiiiii
.snss. uM. III ilt'i'i'i'li> il<' |iur^'iili)ii(i,**l (iiiliMidiiinii
soss. 2j. iii iiiilio, (U oiniinH lilnr^Miio, JjhmiIiI, Itu-
.silll, Ciirysosloiiii, Aiiilirusii (]|(\ Naiii lii oiiiiiihiis
lil onilio |»ro tlrliiiirlis.
Ucs|)()iiilrt Prlriis niiirlyr tri|ilirilrr loro iiolnlo.
Prjiiio: Soh'1, iiii|iiit, no/;j« ol>jirt,t'.('c.lfmiti\ ncm-
prr prt) ilrfiinrtia tn'(issi'. »/!/(»(/ </i/i(/r»)i ntm iufi-
cUn', S('(l (tssrro, isltits fdcli ititjiir irrln hii, iii'.-
qup cxnnpli , qtitKl (lcmiinilur c.c mcris lilcriH ,
(ivcldrittilriii linhcrc. Fnrilr ntinrnhtr litnniiirH
nntttrdli tnititlnin rluirttnlr iinintisi, rt tiniorr in
((rfunrli)SMl illis hrnr miiitinLrt in ttliiintis prc-
pcs <pro cia crutniuint.acd alfrrlio Inicr vrlirmrii-
tior. riilrniluin rsl, 7ir//(/ri, rl jitsttir })irtiili iitl-
rrrscliir. llis vimIiis jiihiiiI loliiiii IMM-Irsiaiii .M.ir-
tyr . (1110(1 siiio Irsliiiioiiio .Srnptiirar orrl pro (!(;-
Iiinrtis , ol (iuo i id farial o\ vrlKMiirnliorr allVrlii
oruu niorliios ; (luao airrolio lidei ol pirlali rrpii-
J,MI!ll.
rrimno purli iirriisationis salisfanl Aii^;iisliiiiis
lil). (lo rnra pro mortiiis. oap. 1. .l(/j;//),v/'s. impiit,
^•(irdrr non possr ////0(/ j//i/i"orsrj. />/•() tlrfunrtis
Ecclesiaaupiilicdrc. comucvcrit. Kl iiifra , ujipro-
bans lianr srnlrntiain h. Paiilini.ad (Hkmii srribil:
//i .T/(/o/i(//)(iO()ri//;i. iiuinit,///)/-/^; Iriinnus ohlaluin
•pro mortnia sacrilicium , .soii c.l si nusqudin in
Sciipluris crlcrihus omnino lctjcrrlur , non par-
va cst univcrsar Kcrlc-iidC, , quar in hdc con^uc-
ludinr rlarct , ductorilds: uhi in prccihus saccr-
(iolis , (//tac 7)oo ad cjus allare ftmduntur lo-
cuni mum habtit etiam commcndalio defuncto-
rum.
Sccundae parli accusalionis facilc respondelur;
IVam (inoil rx naturali alT(^clu prorunipalur in pro-
crs pro charis dofunctis , clianisi quis pulcl niliil
cis prodesse, polesi conlingere in precibus priva-
lis, el (luao cx temporc recitanlur : al in solomni-
bns prcribus Koclcsiao, quac loguntur cx libro, cA
maluro jiidicio compositac sunl , el a concilio
cpisooporum approbatae , quomodo potest id
fieri?
Tertiae parli satisfccit b. Paulus,cura dicit: Ec-
clesiam esse columnam et (irmamenlum verilalis.
1. Tim. S. Nconon .\ugnstinus, qui epist. 118. di-
cil insolcnlissimac insaniae esse dispulare conlra
id, quod univcrsa Ecclesia facil. Denique ipsa ra-
lio ; nam si universa Ecclesia polest vcrae fuiei et
juslae pictali adversari.ul Marlyr dicit.potcst ergo
lota Ecclcsia ruere oontra (Ihrisli praedictionem ,
Matth. 16. Por/ae inferi non praevalcbunt adver-
sus cam. Ulrum autem credibilius sit , Erclesiam
universam posse ruere , et Chrislum ac Paulum
menliri, an Pclrum MartyrcQi insolenlissima insa-
nia laborare , cujuslibct hominis , modo sani, ap-
pello judicium.
Secunda solulio Marlyris esl:Quod Ecclesia non
orot pro defunctis. ul eos liberel a purgatorio, sed
ut momoriam oorum se habere lesletnr.et conser-
\pt eliam quam diulissimepolcst. Et alia caussa ,
inquit. cilra purgatorium esse potuit , utpro de-
fitnclis in Ecclesiapreces fierent.ISoluerunt enim
dcfunctorum nonien , c/ memoriam facile inte-
rtrr. Al AiiKiittiiius iil>. do curo pro tiiorliiiH, (a|).
1. Iriirliil <pM<-slKiiK'iii : Aii prictiiit ' is dn-
fiilirloruin prrciT» ErrlcM.ic.cl (Jlcll pi : |||is,
(pii III li.ir viln nud riinrijfil voliln iiiali, cl (jiii riie*
iiicnitil, iil sibi pri)(l(!ss(Mil ; iiuii iiuIimji illit , qui
ritciunt viilili! ijiali , c( proiiiil)' iiiliil (nlc iricruc-
riJiil : Proiiidi! cuiiiniojiiiila P)-(ri Mi.rluis •«olu-
(10 csl.
Tcrlia soliilio ost : Koclo«(iani lun-i ii,ini<ri- mjo
(M't!a inortiios.ar si ailliur. vivcrfiil, cl Mcn prtMiiii
illis id ipiod piilal Jam cos consci|iiu(os. (pjoiiiodi)
(Ihiislii^ oravil pro I,.i7.!iri cxciliitloiio, oliuiiMi sci-
rct, jaiii so iKMcpissi! (piiid |)c(('l)al; iM AmbroMUH
iii oratioiin dc oliilii TlKMidusii (^raliihiliir illi r|uo(|
j:iin ( tjin ('.lirisio ro^Miarot , ot Liinoji ibiilciu oral
pro iilo, itt Dpliitam rr(piicni Dciis tlli corico(lal:i'(
K|)ipliaiiiiis h;icrrsi 1"». ilirit orari oliam pro san-
olis |)alriarcliis , propliolis , aposlolis el riiarly-
ribiis.
Kcspondoo: Si ita cssct , Ecolcsia orarol pro o-
ninibus uei]ualiter,otinm promartyribtis.Al non t(n
rari( : iiiiin nt Angiistiiius tlirit traot. Ki, in Joaii.
Iitro dd ipsdin mcnsdtn non sir mdrlijrrn rom-
mrnwramns, qurjnadinodum alios d';('iinrl(iH,qui
iti pace rcquic.sctinl,ul etiam pro eis oremus,bed
miiiiis, iil orrnt ipsipri> nohis.
i\(Mpio vidolur iillo iiioilo ((jnvenirc, u( quis pe-
tat rpiod jam liabel; ct Christus cum oravil pro l.a-
zaro. noiiduin accoporal (juod j)cl(.'biit.iioqiio onim
Lazarus adliur rosurroxcriit. ,\liud uiitcin ost |)Olc-
rc id (luod soimus nos ;iccepturos, :iliud potorc id
quod jiiin acoepimus. Porro Ambrosius sperabat,
Thcoilosiiim jani ossc in coclo. ct idco griitulaba-
lur (M. cl simul, (piiii noii ocrlo sriebat, an ilii os-
sot. pro illo orabat. Epiphanius vero nus(|uiiin di-
cil iii Errlosiii or;iri pro siinctis . sed diril iticmo-
riiim li(!ri in Krrl(,'sia omnium defunclorum fide-
linin tam pecratorum , quam jusloriim ; ot addit :
Pcccatoru,m qiiidem, ul illis a Deo misericorduim
imploremus: Justorum autem. ut eos a Chrislo se-
paromus.
Soparamus aulem sanctos a Christo , non . ut
Martyr dicil.quia pro sanclis oramus.non pro Chri-
slo.scd quia pro sanctis oircrimus sacrificium gra-
liarum aotionis : Pro Christo aulem non offerimus,
sod ipsi potius Chrislo cum Palre cl Spiritu san-
clo otlerimus.Quoil inlelligi potest ex liturgia Grae-
corum, de qua Epiphanius loquilur, el quae ext;it
in quinio loino Chrysostomi ; ibi enim fil comme-
moralio omnium sanclorum, el dicitur: Offerimus
tibi , Domine . sacrificium pro patriarcliis . apo-
stolis , prophetis . ynartyribus . el praecipue pro
bealissinui, Deipara ; quod auiem hoc saoriticium
nun oIT<!ralur pro pecralis . sod pro gloria eoruin,
palel: Nain stalira subjungil I iturgia: (^//oriim swp-
pUcalionibus respice nos Deus ; et deiiide oralio
subjungilur pro aliis defunclis : El mcmenlo , in-
quil. o/?in/um fldelium defunctorum, qui dormie-
runt in spc resurrectionis . et quiescere eos faci-
io , ubi videtur lumen vidlus /ji/.Moni poiest oo-
gnosci ex Augustino Iract. 84. in Juan. el ex Cy-
rillo calechesi 3. raystagogica , et ex nostra iilur-
gia . quae omnino talis est , qualera Cyrillus, Epi-
plianius el Auguslinus describunt.
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Lli PLRGATOniO