Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book I: On Purgatory
Chapter 10: Purgatory is asserted by the testimonies of the Greek and Latin Fathers
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 first of the Fathers, Clement, book 8 of the Constitutions, chapter 47, describes a long prayer accustomed to be made for the dead. Dionysius, on the ecclesiastical hierarchy, chapter 7, part 3: “Then,” he says, “the venerable prelate approaching performs the sacred prayer over the dead man; that prayer beseeches the divine clemency to forgive the dead man all the sins committed through human weakness, and to set him in the light and the region of the living.” Athanasius, or whoever is the author, question 34 to Antiochus, asks whether souls perceive benefit from the prayers of the living; he answers that they altogether perceive it. Basil in his liturgy instituted prayer for the dead. Gregory Nazianzen, in the oration on Caesarius near the end: “To God himself,” he says, “let us commend both our own souls and those of them who, as if better prepared on the way, have come first to the lodging.” In the same place he prays for the soul of the same Caesarius. Ephrem in his testament: “Continually,” he says, “make memory of me in your prayers; for I have passed my life in vanity and iniquity.” Cyril, mystagogical catechesis 5: “Finally we pray for all who have departed this life among us, believing it to be the greatest help to the souls for whom the supplication of that holy and dread sacrifice is offered.” Eusebius, book 4 of the life of Constantine, says that he wished to be buried in a famous church, so that he might be made a partaker of many prayers. Epiphanius, at the end of the work against heresies, counts prayer for the dead among the doctrines of the Church, and in heresy 75 makes Aerius a heretic because he denied this. Chrysostom, homily 41 on the first epistle to the Corinthians: “Let the dead man be helped,” he says, “not by tears, but by prayers, supplications, alms.” And below: “Let us not grow weary of bringing help to the dead, offering prayers for them.” Homily 69 to the people: “Not rashly were these things ordained by the apostles, that in the dread mysteries a commemoration of the dead be made; for they know that much gain comes to them from it, much benefit.” The same, homily 32 on Matthew, and 84 on John, homily 3 on the epistle to the Philippians, and 21 on the Acts of the Apostles, and elsewhere. Theodoret, book 5 of the history, chapter 36, writes that Theodosius the younger prostrated himself at the relics of Saint John Chrysostom and prayed for the souls of his parents Arcadius and Eudoxia, already dead. Theophylact on chapter 12 of Luke: “But this I say,” he writes, “on account of the offerings and distributions which are made for the dead, which are of no small advantage even to those who have died in grave offences.” Damascene, in the book on those who have departed in the faith, proves this truth by many testimonies of Dionysius, Athanasius, Gregory Nazianzen, Gregory of Nyssa and others. See also Palladius in the Lausiac history, chapter 41.
Let us come to the Latins. Tertullian, in the book on the soldier's crown, counts suffrages for the dead among the apostolic traditions; and in the book on monogamy past the middle: “For the soul of her departed husband,” he says, “let her pray, and ask for him refreshment meanwhile, and fellowship in the first resurrection; and let her offer on the anniversary days of his falling asleep; for unless she does this, she has truly repudiated him as far as in her lies.” The same in the book on the exhortation to chastity, far from the middle. Blessed Cyprian, book 1, epistle 9: “The bishops,” he says, “our predecessors, had decreed that no brother departing should name a cleric as guardian or trustee, and if anyone did this, no offering should be made for him, nor a sacrifice celebrated for his falling asleep.” And below: “And therefore, since Victor, against the form lately given by the priests in council, has dared to appoint Geminius Faustinus, a presbyter, as executor, there is no reason that any offering or supplication should be made among you for his falling asleep.” Blessed Ambrose, book 2, epistle 8, to Faustinus on the death of his sister: “And so,” he says, “I think she is not so much to be lamented as to be followed with prayers, nor to be saddened by your tears, but rather her soul to be commended to God with offerings.” See also the orations on the death of Theodosius, on the death of Valentinian and on the death of Satyrus, in all of which he supplicates God for the souls of the aforesaid, and promises that he will offer sacrifices. Blessed Jerome, in the epistle to Pammachius on the death of his wife Paulina, before the middle: “Other husbands,” he says, “scatter over the tombs of their wives violets, roses, lilies and purple flowers; our Pammachius waters the holy ashes and venerable bones with the balsams of almsgiving; with these pigments and odours he cherishes the resting ashes, knowing that it is written: as water quencheth fire, so alms sin.” Blessed Paulinus of Nola, in the epistle to the same Pammachius, praises him for having satisfied both the body and the soul of his dead wife, the body with tears, the soul with alms. The same, in epistle 5 to Delphinus the bishop, commending to him the soul of his brother: “Bring it about,” he says, “that by your prayers he be pardoned for your sake, and that a drop of refreshment, distilling from the least finger of your holiness, may sprinkle his soul.” And in the following epistle, which is the first to Amandus, he says the like, commending the same soul to Amandus the bishop. Blessed Augustine, on the care for the dead, chapter 2: “In the book of the Maccabees,” he says, “we read a sacrifice offered for the dead; but even if it were nowhere 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.” And chapter 4: “When therefore the mind recalls where the body of one most dear is buried, and the place occurs to it by the name of a venerable martyr, the affection of one remembering and praying commends the beloved soul to the same martyr; and that this affection, when shown to the dead by the faithful, profits them, is not doubtful.” And below: “Supplications for the spirits of the dead are not to be omitted, which the Church has undertaken to make for all who have died in the Christian and Catholic society, even with their names unspoken, under a general commemoration, so that for those who have no parents, or children, or any kin or friends to do these things, they may be done by the one pious mother common to all.” See the same in the Enchiridion, chapter 110, book 9 of the Confessions, chapter 13, sermons 32 and 34 on the words of the Apostle, book 21 of the City of God, chapter 24, tract 84 on John, question 2 to Dulcitius; and finally the book on heresies, chapter 53, where he makes Aerius a heretic for this reason, that he denied that sacrifice was to be offered for the dead. Blessed Gregory, book 4 of the Dialogues, chapter 55: “It must be believed,” he says, “that for light faults, even after death, the offering of the saving victim helps them, so that the souls of the dead should be seen to be cared for from the very hour of death.” And chapter 50: “For those whom grave sins do not weigh down, this profits the dead, that they are buried in churches, because their kin, as often as they come together in the same sacred places, remember their own, whose tombs they see, and pour out prayers to the Lord for them.” Isidore, book 1 on the divine offices, chapter 18: “Unless the Catholic Church believed that sins are forgiven to the faithful departed, she would neither give alms nor offer sacrifice to God for their spirits.” Victor, book 2 on the persecution of the Vandals: “Who will bury us with solemn prayers when we die?” Finally blessed Bernard, sermon 66 on the Canticle, and Peter of Cluny in the book against the Petrobrusians, wrote directly against this error. Malachy, in Bernard: “Nor is little hope laid up for me,” he says, “in that day on which such great benefits are bestowed on the dead by the living.”
But it is worth while to hear what Calvin and Peter Martyr answer to all this. Peter Martyr answers that nearly all the Fathers erred in some matter, and he enumerates their errors. But they erred in private opinions, which others refuted; whereas they cannot all together agree in one error without the universal Church erring and perishing. Calvin, book 3 of the Institutes, chapter 5, paragraph 10, says four things. First he says thus: “Thirteen hundred years ago it was received in use that prayers be made for the dead.” And after some things interposed: “But all, I confess, were carried away into error.” Certainly this confession suffices to condemn Calvin. For how is it credible that the Church for thirteen hundred years was engaged in so gross an error, and that there was none of the ancients who resisted, except Aerius, whom both we and the Calvinists hold for a heretic? Second, he says that the ancients prayed for the dead, not to help them, but to show a pious affection toward them, and to console themselves. But this is a lie; for the Fathers cited openly say that souls are helped, and distinguish the consolations of the living from the helps of the dead, and especially Augustine in the Enchiridion, chapter 110, and in the book on the care for the dead throughout. Third, he says that the common people of Christians began to pray for the dead in imitation of the heathen, and that the Fathers accommodated themselves to the opinion of the common people, as is plain from Augustine, who in the book on the care for the dead, where he chiefly treats this matter, “disputes so doubtfully, hesitantly and coldly that by his coldness he could extinguish the zeal of those fighting for purgatory. But what he did for his mother,” says Calvin, “he did because he did not examine his mother's wish by the Scriptures, and wished to approve it by a certain affection of nature.” But all this is a lie; for the Fathers were never more diligent in reproving and forbidding the rites of the heathen than when many heathen were being converted. Certainly Tertullian and Cyprian were most severe censors of all heathen superstition, so far that Tertullian bitterly reproved Christian soldiers who wore a crown after the manner of heathen soldiers; and yet these same men exhort to prayer for the dead. Besides, the Fathers not only do not reprove this custom, but even decree in their councils that it is so to be done, exhort that it be so done, go before by their own example, and finally many of them say that this is an apostolic tradition, and number Aerius, who thought the contrary, among the heretics; what more could they say? And blessed Augustine, in the book on the care for the dead, chapter 1, expressly says that there is no doubt that souls are helped, and in the whole book there is not one syllable which hints at the doubt of which Calvin speaks; but what he calls an old woman's wish of Saint Monica, and how he reproves blessed Augustine for taking care to fulfil it, is not strange; for it is habitual with Calvin to reprove and laugh at the saints. Fourth, he says that the Fathers asserted so little about purgatory that they held it for an uncertain thing. But this too is an intolerable impudence or ignorance; for first of all, even if they had never named purgatory, still it could be well enough understood what the Fathers thought of it from this, that they so clearly teach that the souls of certain of the faithful need refreshment and are helped by the prayers of the living. Then there are most open places in the Fathers where they assert purgatory, of which I shall bring forward a few. Gregory of Nyssa, in the oration for the dead, far from the middle: “Either,” he says, “purged in the present life by prayers and the pursuit of wisdom, or after death expiated by the furnace of the purging fire, he would wish to return to his former happiness.” And below: “He will not be able,” he says, “having gone out of the body, to become a partaker of divinity unless the purgatorial fire has taken away the stains mixed into the soul.” And below: “To those,” he says, “who after this life wipe off the stains of matter by the purgatorial fire,” and so on. Ambrose on that verse of Psalm 36, The wicked have drawn out the sword: “And if the Lord shall save his servants,” he says, “we shall be saved by faith, yet saved as by fire. Even if we shall not be burned up, yet we shall be burned. But how some remain in the fire and others pass through it, let divine Scripture teach us in another place. Namely, the people of the Egyptians was drowned in the Red Sea, but the people of the Hebrews passed over; Moses passed through, Pharaoh was cast down, because grave sins sank him; in that manner the sacrilegious will be cast down into the lake of burning fire,” and so on. See also the same, sermon 20 on Psalm 118. Blessed Augustine, book 21 of the City of God, chapter 16, speaking of baptized infants who die: “Not only,” he says, “is he not prepared for eternal punishments, but neither does he suffer any purgatorial torments after death.” And chapter 24, speaking of adult believers who nevertheless die with light sins: “Such,” he says, “it is agreed, purged before the day of judgment by the temporal punishments which their spirits suffer, are not to be delivered to the torments of eternal fire.” The same, homily 16 of the book of fifty homilies: “Those who have done things deserving temporal punishments,” he says, “will pass through a certain purgatorial fire, of which the Apostle says: he shall be saved, yet so as by fire.” And book 2 on Genesis against the Manichees, chapter 20: “He who perhaps has not tilled his field, and has allowed it to be overrun by thorns, has in this life the curse of his land in all his works; and after this life will have either the fire of purgation or eternal punishment.” Finally on Psalm 37: “Because it is said,” he writes, “he shall be saved, that fire is despised; yet plainly, although saved by fire, that fire will be more grievous than anything a man can suffer in this life.” Wherefore when blessed Augustine, book 21 of the City of God, chapter 26, and in the Enchiridion, chapter 69, says that it can be doubted and asked whether after this life souls are tormented by a purgatorial fire, he does not doubt about the punishment of souls, but about the manner and quality; for in the former place he only doubts whether the purgatorial fire is the same in substance as the fire of hell, of which it is said in Matthew 25, Depart into everlasting fire; but in the latter he doubts whether after this life souls are burned with that fire of grief at the loss of temporal things with which they are accustomed to be burned here, when they are forced to do without things greatly loved. Blessed Jerome at the end of the commentary on Isaiah: “As,” he says, “we believe the eternal torments of the devil and of all deniers and ungodly who have said in their heart, there is no God, so of sinners and ungodly who are nevertheless Christians, whose works are to be tried and purged in fire, we think the sentence of the judge is moderate and mixed with clemency.” Blessed Gregory, book 4 of the Dialogues, chapter 39: “For certain light faults,” he says, “it is to be believed that there is a purgatorial fire before the judgment.” And on the third penitential psalm, at the very beginning: “I know,” he says, “that it will be that after the departure from this life some will be expiated by purgatorial flames, others will undergo the sentence of eternal damnation.” Origen, homily 6 on Exodus: “He who is saved,” he says, “is saved by fire, so that if he has perhaps any admixture of the nature of lead, the fire may boil it out and melt it away, that all may be made pure gold.” Gregory Nazianzen, oration on the holy lights, near the end: “In their own fire,” he says, “they will be baptized, which is the last baptism, and not only sharper but also longer, which feeds on gross matter like iron and consumes the lightness of vice.” Basil on chapter 9 of Isaiah: “If therefore,” he says, “by confession we have uncovered the sin, we have already dried up the springing grass, plainly a fit thing for the purgatorial fire to feed on and devour.” And below: “He does not threaten,” he says, “utter slaughter and extermination, but hints at a purging, according to the Apostle's sentence: But he himself shall be saved, yet so as by fire.” Eusebius of Emesa, homily 3 on the Epiphany: “This infernal punishment,” he says, “awaits those who, having lost and not kept their baptism, will perish for ever. But those who have done things deserving temporal punishments will pass through the river of fire, through fords dreadful with seething masses.” Theodoret in the Greek scholia on 1 Corinthians 3: “We believe this very fire to be purgatorial, in which the souls of the dead are tried and purged again, as gold in the furnace.” Oecumenius on the same place: “He himself too will be saved, yet not without pain, as is fitting for one who passes through fire and is expiated from the lighter stains that have grown upon him.” Tertullian, book on the soul, chapter 17: “Let the lower world commit you to prison, whence you will not be let go unless even the smallest fault is paid off by the delay of the resurrection.” Cyprian, book 4, epistle 2: “It is one thing to be purged for sins by long torment and amended a long time by fire, another to have purged all sins by suffering.” Jerome, book 1 against the Pelagians past the middle: “But if Origen says that all rational creatures are not to be lost, and attributes repentance to the devil, what is that to us, who say that the devil and his followers, and all the ungodly and transgressors, perish for ever, and that Christians, if they have been overtaken in sin, are to be saved after punishments?” Paulinus, epistle 1 to Amandus: “On this account we earnestly ask that as a brother you join in the labours of prayer, that the merciful God may refresh his soul with the droppings of his mercy through your prayers,” and so on. Boethius, book 4, prose 4: “Do you leave no punishments of souls after the body is dead? Yes, and great ones, of which I think some are exercised with penal bitterness, others with purgatorial clemency.” Isidore, book 1 on the divine offices, chapter 18: “For when the Lord also says, He that shall sin against the Holy Spirit, it shall not be forgiven him, neither in this world nor in the world to come, he shows that to some sins are to be forgiven there, and to be purged by a certain purgatorial fire.” Bede on Psalm 37: “Some,” he says, “commit certain venial sins, graver and lighter, and therefore it is necessary that such be chastised in wrath, that is, be placed now meanwhile before the day of judgment in the purgatorial fire, so that what is unclean in them may be burned out by it, and so at last they may be found fit to be with those who are to be crowned on the right hand.” In the same place he says this fire is more grievous than the punishments of robbers, of martyrs, and so on. Peter Damian in sermon 2 on Saint Andrew: “Do not flatter yourself if a lighter penance is prescribed to a grave sinner by a gentle or a careless man, since whatever you have done too little here must be completed in the fires of purgatory, because the Most High seeks fruits worthy of penance.” Anselm on 1 Corinthians 3: “For it is to be believed that for certain light faults there is a purgatorial fire before the resurrection of bodies.” And in the same place he asserts that it is a most grievous punishment. Bernard, sermon on the death of Humbert: “Time flies irrecoverably, and while it is given us to escape that greatest fire, let us be watchful, brothers; for know this, that after this life, in the places of purgation, what was neglected here is repaid a hundredfold, down to the last farthing. For though men think to go out of the world at the dissolution of the body, that is the beginning of a school, and the punishment then will be harder, and much harder, than any present distress to bear.” Lactantius, book 7, chapter 21: “Those whose sins have prevailed either by weight or by number will be scorched by fire and burned,” and so on. Hilary on Psalm 118, on that verse, My soul hath coveted to long for thy justifications: “To us,” he says, “that unwearied fire is to be undergone, in which are to be borne those heavy torments of the soul being expiated from sins.”
Show the Latin (Vives edition, OCR)
CAPUT X.
Asscriliir pnrgaiorium iestimoniis Palrum
graecorum et lalinorum.
Primus ex Patribiis , Clemcns lib. 8. conslil. c.
47. longom oriilioncm desciibit pro dcfunclis fieri
solitam.Dionysius de ecclcsiaslica hieranhia.cap.
7. par. 3. Acccdens , inquit , deinde vencrandus
anlistes.precem sacram super morluumperagit,
precatur oratio illa divinam clemeiiliam,ul cun-
cta dimillal per in[lrmilalem liumanam admissa
peccata defuncto, eumque in luce statuat, et re-
gione vivorum. Allianasius, vel quicuinque sit au-
clor, quaest. 34. ad Antiochuin, quaerit, num ani-
raae senliant utililalem ex oralionibus vivorum.Re-
spondel, senlire omnino. Basilius in liturgia insli-
tuil oralionem pro morluis.
Gregorius Nazianz. in orat. in Caesarium circa
fin. Ipsi Deo, inquit,e< nostras et eorum.quiqua-
si in via paraliores prius ad Iwspitium pervene-
runt, animas commendemus. \h\6em orat pro ani-
ma ejusdem Caesarii : Ephrem in suo testamenlo:
Assidue, inquil.m vestris orationibus niei memo-
riam faciatis:etenim in vanilate,et iniquitate vi-
tam peregi meam.
Cyrillu.s calechesi 5. myslagogica. Deniquc pro
omi]ibus oramus. qui inler nos vila functi sunt,
maximum credenles esse animarum juvamen ,
pro quibus offertur obsecratio sanctiillius,et tre-
viendi sacrificii. Eusebius lib. 4. de vila Constan-
lini, dicil, eum voluisse sepeliri in celebri lemplo,
ul fieret particeps mullarum oralionum. Epipha-
nius in fine operis conlra haereses, nuineral inler
dogmala Ecclesiae oralionem pro defunclis,el hae-
resi 75. Aerium haereticum facit , quia hoc ne-
gabat.
Chrysoslomus homil. 41. in priorem ad Corinlh.
Juvetur, inquit, morluus non lachrymis.sed pre-
cibus , supplicalionibus , eleemosijnis. El inlra :
ISe fatigemur morluis auxilium ferre, precespro
illis offerentes. Homil. 09. ad populum : JSon te-
mere ab apostolis liaec sancita fucrunt,ut in tre-
mendis mysteriis , defunclorum agalur comme-
moratio ; sciunt enim indc muttum illis contin-
gere lucrum, ulilitatem mullam. Idem homil.32.
in Matlh. el 84. in Joan. homil.3. in epist.ad Phi-
lipp. et 21. in acta apostolorum, el alii^i. Theodo-
retus lib. 5. hislor. cap. 26. scribit . Theodosium
juniorem procubuisse ad reliquias s.Joannis Cliry-
sostorai.el orasse pro animabus parenlum suorum
Arcadii el Eudoxiae jam defunclorum.
Theophylactus in cap. 12. Luc. /7oc autem dico,
inquil, propler oblationes et dislributiones, quae
fbuntpro defunctis, quae non parum conducunt
etiam iis , qui in gravibus deiictis mortui sunt.
Damascenus in lib. de iis qui in fide migrarunl ,
probal hanc verilalem teslimoniis muliis Dionysii,
Alhanasii , Gregorii nazianzeni , Gregorii nysseni,
et aliorum.Vidc eliain Palladium in historia Lausi-
aca, cap. 41.
Veniamus ad Latinos. Tertullianus in lib.de Co-
fonn mililis , inler tradiliones aposlolicas numerat
suffragia pro defunclis, et lib. de monogamia ullra
medium: Pro anima, inquit, ejus conjugis defun-
cli, oret, et refrigerium inlerim adpostulet ei, et
in prima resurreclionc consortium.ct offerat an-
nui)i diebus dormitionis ejus ; nam haec nisi fe-
cerit vere repudiavit quantum in ipsa cst. Idem
lib. de exhorlatione caslitalis procul a mcdio.
B. Cyprianus lib. 1. episl. 9. Episcopi , inquit,
a?i/ece.ssorcs nostri censuerant,ne qnis frater cx-
cedens ad tutelam vel curam, clericum nomina'
ret, ac si quis hoc fecisset.non offerretur pro eo,
nec sacrificium pro dormitione ejus celebrarelur.
Et infra : El ideo Xictor cum contra formam nu-
per in concilio a sacerdolibus datam Germinium
Fauslinum prcsbyterum ausus sit actorem con-
stiluere , non est quo pro dormilione ejus apud
vos fiat oblatio, aut deprecalio aliqua.
B. Ambrosius lib. 2. episl. 8. ad Fauslinnm de
obitu sororis: Ilaque, inquit , ?io?i tam deploran-
dam. quam prosequendam orationibus reorMcc
moeslificandam lachrymis tuis , sed magis obla-
tionibus animam ejus Deo dommendandam.Wde
eliam oraliones de obilu Theodosii , de obitu Va-
lenliniani , et de obitu Satyri , in quibus omnibus
pro animabus praedicloruin Deo supplical , et sa-
crificia se oblalurum poUicelur.
B. Ilieronymus in epist.ad Pammacbium de obi-
tu Paulinae uxoris anle medium : Caeteri marili ,
inquit, supe?" tumulos conjugum spargunt violas,
rosas , lilia florcsque purpureos , Pammachius
noster sanclam fuvillam ossaque veneranda ele-
emosynae balsamis rigat , his pigmentis alque
odoribus fovet cineres quiescentes , sciens scri-
ptum : sicut aqua extinguit ignem , ita eleemo-
syyia peccatum.
B. Paulinus nolanus in epist. ad eundem Pam-
machium laudal eum, quod et corpori el aniraae
uxorisdifunctae salisfeceril,corpori Iachrymis,ani-
mae eleeraosynis. Idem in episl. 5. ad Dclphinum
episcopura commendans illi animam fralris sui :
Fac, inquit, ut orationibus tuis condonetur tibi,
et ut illius animam de minimo sanctitatis tuae
digito destilians refrigerii gultarespergat. El in
epist. sequenli,quae est prima ad .Ainundiim.simi-
lia dicil , commendans eandera aniraam Amando
cpiscopo.
B. Auguslinus de cura pre morluis . cap. 2. In
Machabacorum,\nqu\l,libro legimus oblatum pro
mortuis sacrificium , sed et si nusquam in Scri-
pturis veteribus legeretur, non parva est univer-
sae Ecclesiae , quae in hac consuetudine claret
aucloritas, ubi in precibus sacerdolis, quae do-
mino Deo ad ejus altare fundunlurAocum suum
habet eliam commcndatio mortuorum. El cop.4.
Cum itaquc recolit animu^ ubi sepultum sit cha-
rissimi corpus , et occurril locus nomine marty-
ris venerabdis , cidem martyr animani dilectam
commendat recordantis et precanlis affeclus:qui
cum defunctis a fidelibus exhibelur , eum pro-
desse non dubium est. El inlra : No7i suni prae-
termitlendae supplicationes pro spiritibus mor-
tuoruni,quas faciendas pro 07nnibus in christia-
na et catholica societate defunctis , etiam tacitis
nonrinibus quorumque, sub generali commemo-
ralione suscepit Ecclesia , iit quibus ad isla de-
I llil.h nilMLii
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<piil..si»/c/ (/(i/("(/.s cdniii /K/.s/ iiiuili'iiisin'rii uliln-
lio Iwntiiu' itulutiirix (iiljuvuri' , //(( "/ linuv ii<>ii-
iiuiiiiiuiiiu. //i,s(/c (Irfiinrliiruiii uniiiiin' ('.i'/)('/('/'(:
rulciintur. Kl ciip. ."iO. Qiii>.'i iinn la , iiitpiil, pvr-
iiita iwn dviiriiuuul, Iwc proilvxl iiwrlnis , ni in
Kcclcsia scpcliuulur, iiuiul voriiiuprDxiiui, iiuo-
lics ad cndcin sucra loca coiircuiunt , si/(>/'i///i ,
quoruiu scpulclira couspiciuiu , rccordantar, cl
pro ais Ihuiiuo prcccs fundunt.
Isitlonis lil). i. ilc olilciis (iiviiiis cap. IS. .V/st
calkulica Ecclcsia crcdcrct lidclilnis dcfuuc.tis di-
vutli pvccala, non pro coruin spiritihus , vd c-
Ivvmositnaiu faccrvl , vvl Dco sacrilirium of-
/(■rrc/. Viiior. lil>. -. (!(■ pcrsct]. >Viiiuliil. i}ui nos
solciunihus orationihus scpuUuri suiii morivn-
tes ?
Doiiiiino 1). r>iM';r.ir<lus scrm. ()(>. iii riiiilica , <U
IVinis Cliiiiiiiccnsis in lib. conlrii INirolinisiiinos.
dircclo in Imnc crrorcni scripscriinl. iM;iliicliiiis a-
piici Hcniiirdiinr. .Vcc pnrum spci viihi rcposituiu,
iiKinil, iu illa dic.qua dcfuiictis tanla a vivis bc-
nvticia iinpcnduntur.
Sod opcnu' prclium osl aiuiirc (]ni(l \u\ liacc
C.alvinns ol Pclrns Marlyr rospoiuloanl.Polrns .Mar-
lyr rospoiutol,roro oinncs palios in aliiiuii rc crras-
se, el ciuiinoral cornm orrorcs..\l crrarunl in pri-
valis opinionibns.quas alii rofularnnt.al sinuil oin-
iios in nuo orroro convcuirc iion possuul,quiii Ec-
clcsia nnivcrsa errcl el pcrcal.
Calviiuis autoin (luatuor ilicit, lib. ^. Inslitul. c.
5. § 10. rrinu) sic ail : Anlc \'M)(). annos usu rc-
cvptuin fuil.ul prccationcs licrcnt pro dcfunctis.
Kl aliqnol iiiorposilis: Scd omncs , falcor. in cr-
rorcm ahrcpli fucrunt.Ccvl^ ista coufossio siilTlcit
lul Oalviiiuin daiuuandum. Quoinodo cnim crcdi-
bile eslEcclcsiain perannos millc Irecenlos in lam
crasso crrorc vcrsalam . el nullnm fuisse cx nnli-
quis, qui rcsliloril, cxccpto Aorio. quem el nos.cl
Calvinislae pro baerelico babemus?
Secundo dicit:Voleres orasse pro morluis , non
iit cos juvaront, sod ul oslcnderenl crga eos pium
alTcclum, cl ul scipsos consolarcntnr. At boc men-
dacium esl: apertc enim palres cilali dicunt juvari
animas , el distingnunl solalia vivornm ab auxi-
liis morluorum . ac pracserliin .Vuguslinns in en-
chirid. cap. 110. cl libro de cura pro morluis
passim.
Tertio dicit: Vulgus Cbristianorura coepissc ora-
re pro morluis ex imilatione genlilium, Patres au-
lem se accommodassc opinioni vulgarium.nl patet
ex Auguslino,qui in libro do cnra pro mortuis.ubi
praecipue dc luic rc agit: Ita duhicjiacsitantcr et
frigide dispulat.ut suo frigorc Zeluni extinguere
possil piujnahtium pro purgalorio: Quod autcm
liKLllKMI.M. Vol. 11.
(f/(iii/ prn jnalrv , id fcril , iiMjuil (.ulMniit, ijiita
iimlv vnlnin matriH non vxaminnvil a^L Svriptu-
/•(/s, «•/ prunlti iinodain ajfwtn ummhnn prohofi
1 idnil.
\l linc (iiniii iiiciKliirliiin umI ; iiniii iti firiiiiiH
iiiiiiii|u iin riicniiil Piilrcs (lili((i!iili(>ri"« 111 rtlniiro.
rniii riiibiis pi()liiliciKlis,(|iiiiiii (|ii.iik1<i iiiulii < tluii.
li riMivcrt(iiiiiiliir. Ccrlc Ti;i(iilli.iiiiit ni Cypna-
iiiis scvcri-tsiiiii riicrniil CiiKli(;.il(ir<is oiniiiH elliiii*
c;i(> siipci sliliiMiis , •'kIco nl Tcrliilli.iiiiis iircrniiii:
rcprcliciulcnl clin^tiiiiKis iiiilitcs, (pii ((iron.ini ^r*
sliirciil iiior<' inilitiiiii i:lliiiicoriiiii;ci ((iincn i»li ipsl
iiil (iriiliiinciii pro (lcriiiu iis Iku t.niiiir. Prii(i('r<:ii
Piilrcs iKiii siiliiiii luiii r<:pr('lii:ii(luiil litiiii: iiiiiiii ,
scd ctiiiiii slatniiiit in siii.s coiiciliis sic nssc facuMi-
(liini, luirtiinlnr iit sic ll.it, ipsi ctcinplo siid prau-
ccdiiiit. iic dciniiiii iniilli coriiin <licnii(, liiiiic css»
apustolic.iiin triidilioiicin,<i iiilcr liiicn^licos niiiiiC'
riiiil .\criiiiii ('oiitriiriuin scnlicntcm; (piid iiitipliua
dicoro poliMMiil ? II. Aii^Misliniis aiilciii iii lib. dc
ciuM pro iiK)rliiis,r;i|). i.discrlc dicit. iioii diibiuiii
cssc (piin juvcntur aniinao, cl in lolo libru noii est
iiiui syH;il>;i , i|u;i(; dubiiiin vcl insiniKi , dc (pi'i
C;ilvinus loquilur ; (puid vcro vocat aiiili; volniii
s. Monic;ic, ct b.Augiistinum :ir^Miit qiiod ilbul iiii-
plorc curiivcril, noii cst ininini; i;st ciiiiii familiiin!
Ciilvino ropniiiMulcrc. <'l ridcrc s;iiuios.
Oiuirto dicit: l)c. piirgatorio aiilcni adco iiiliil n.s-
scruissc Patros.nt illnd pro rc inccrta babcrenl.At
bacc cliaiu cst intoIcr;iiul;i ini|iiulciiliii vcl impcri-
lia: luiiu lu priinis , cli;iinsi nusijuiiiii noiiiiuiissciii
]iurg;itoriuin, tamcn satis intclligi polerat quid Pa-
trcs de co seutircnt c\ co, qiiod lam pcrspicuc do-
cenl,aniinas (|uoniii(l;i!ii ndcliiim ogerc rcfngciiu
et jiivari oriitioiiibiis vivcnliuni.
iicindc sunt apcrlissima loca in Palribus.ubi as-
sonint piirgaloriuin . (|iiorum paucii qu;icdam afle-
rani. Orcgorius nYssonus in orol. pro inortuis pro-
cul a liicdio: Vei , iiuinit, in praesenli vita preci-
ftits sa})icMtiacquc studio purgatus , vrd post ohi
tum pcr expurganlis ignis fornaccm cxpiatus.ad
pristinam vcllct rcdire fclicitatein. Et infra: iSon
poteril. inquil. rt co?'porc egrcssus divinilatis par-
ticcps ficri.nisi mnculas aniino inimixlaspnrga-
torius ignis abstulcrit. Et infra: yUti.s, inquit, j^osl
hanc vitam purgatorio igne materiac labes ab-
sicrgcnlihus etc.
Ambrosius in illud psalin. 30. Gladiura evagina-
verunt pcccatores: Et si salvos faciet. inquit, Do-
minus scrvos suos. salvi erimus pcr lidcm.sic /a-
mc.n salvi quasi pcr ignem. Elsi non cxuremur.
tamcn urcmur. Quomodo tamen alii remancant
in igne . alii pertranseanl , alio loco nos doceat
Scriptura divinaMempe inmare rubrum demer-
sus popiilus est Acgyptiorum , traiisivit autem
populns Hcbracorum, Moyses pertransivil.prae-
cipitatus cst Pharao , quoniam gravia eum pec-
cata mcrscrunt.co modo praccipilnhuntur sacii-
legi in lacum ignis ardentis etc. Vide etiam eun-
dem serm. 20. in psal. 118.
B. Auguslinus lib. 21. de Civit. Dei, cap. 16. lo-
quens de inf;inlibus baptizalis raorientibus : Non
tantum pocnLs. inquit,7io?i praeparatur aeternis.
sed nec ulla post mortem purgatoria tormeiUa
4S
37i
DE PrUCATOUlO
paHlur. Kl c.np. 24. loquons de ndallis Rdclibus ,
qui lumeu cum levibus peccatis decedunt : Tales ,
inquit.con.«^a( anle judicii diem per poenas lem-
povales, quas eorum spirilus paliunlur . purga-
tos, aclerni ignis suppliciis non (radendos. Ideui
liomii. IG. e\ lib. jO. boniilinmni : Qui tempora-
libus poenis, inciuil, digna (lesserunt. per ignem
quemdam purgatorium transihunl: de quo apo-
slolus inquil : salvus erit sic tamen quasi per i
ijnem. El lib. 2. de Genes. conlra Mauich.cap.20.
Qui forle agrum non coluerit. et spinis eum op-
primi permiseril . Iiabet in hac vita malediclio-
nem lerrae suae in omnibus operibiis suis;elpost
hanc vitam hubebit vel ignem purgalionis , vel
poenam aeternam. Deniquc iu psal. 37. Quiadi-
cilur, iuquit, salvus erit , ille ignis contemnilur,
ita plane quamvis salvus per ignem. gravior ta-
men eril ille ignis , quam quidquid potesl homo
pati in liac vila.
Quare cuiu d. Augustinus lib. 21. dc Civit. Dei,
c. 20. el iu cn(diiri(l. cap. 09. dicit, posse dubita-
ri el quacri , an post hanc viiam animae lorque-
anlur purctalorio igne : nou dubitat de poena ani-
marum , sed de modo et qualilate ; nam in priore
loco solum dubilat , an ignis purgalorius sil idem
in snbslanlia cum igne gehennae ; de quo dicitur
Matlh. 2.>. Ile in ignem aeternum. In posleriore
autem dubital. an posl hanc vilam urenlur auimae
igne illo doloris de amissione temporalium , quo
hic uri solcut, cum rebus valde dilcctis carere co-
gunlur.
C. Ilieronymus in fiue commenlarii in Isaiam :
Sicut, iuquil, diaboli. et omnium negatorum al-
que impiorum , qui dixerunl in corde suo , non
esl Deus, credinius aeterna tormenta, sic pecca-
toram atque impiorum.el lamen Christianorum,
quorum opera in igne probanda sunt.alque pur-
ganda , moderalam arbilramur el mixtam cle-
mentiae senlenlidm judicis.
B. Gregorius lib. 4. dialogorum . cap. .39. De
quibusdarn, inquit, levibus euipis essc anlejudi-
cium , purgalorius ignis crodendus est. Et in
psalmum terliuin piKMiilontialom in ipso inilio :
Scio, inquil , fulurum esse , ut post Jiujus vi-
iae exilum , alii flammis expieniur purgalo-
riis , alii scnlenliam aelernae subcant damna-
tionis.
Origenes homil. 0. in Exodum : Qui salvus fit ,
inquit , pc)' ignem salvus fU . ut si quid forte de
specie plumbi habuerit admixlum.id ignis deco-
qual ei resolcat , Mf effLcianiur omnes aurum
puruni.
Grcgnrius nazianz. orat. in snncla lumina, circa
Cnem: Jn aliero suo. inquit, igni baptizabuntur,
qui posiremus est baptismus , nec soluni acer-
bior , sed el diulurnior, qui crassam materiam
instar ferri depascitur viliique lcvitatem ab-
suniil.
Basilius in cap. 9. Isaiae : Si igitnr per confes-
sionem, inquit. delexerimus pencalum, jam suc-
cresceiLS gramen arefeeimus,dvjnunL plane quod
depascatur ac dewret purgalorius ignis. El iu-
fra: 3'o/i omuimodam , inquit , internecionem, el
exlerminiuni comminalur , sed innirit expurga-
tionem , juxta apostoH senlenliam. Ipsc aulem
salvus eril quasi per ignem.
Eusebius E(nyssenus homil. 3. de epipliania :
Jlaec jwena, iuquil, infernalis illos manebit, qui
amisso, el non servato baplismo in aelernum pe-
ribunt. JJi vero qui lemporalihus poenis digna
gesserunl, per fluvium igneum.per vada ferven-
tibus globis horrenda iransibunt.
Tlieodorelus in scholiis graecis in 1. Coriuth.3.
JJuncipsuni ignempurgalorium credimus,in quo
animae defanctorum probaniur et repurganlur,
sicul aurum in conflalorio. Oecumeuius in eun-
dem locum: Salvabiiur ei ipse quoque,non lamen
ciira dolorem , ui par cst eum qui transil per i-
gnem,et a concrelis levioribus maculis expialur.
TertuIIianus lib. de anima , cap. 17. In carcerem
te mandet infernuni , unde non dimillaris , nisi
modico quoque delicio mora resurrectionis ex-
penso. Cyprianus lib. 4. episl. 2. Aiiud est pro
peccaiis longo tem])ore cruciaium purgari . el
emendari diu igne, aliud peccaia omnia j)assiO'
ne purgasse.
Itieronymus lib. l.conlra Pelagianos ultra med.
Si auiem Origenes omnes rationabiles crealuras
dicii non esse perdendas , el diabolo tribuit poe-
niteniiam: quid ad 7ios, qui diaboLum et sntelli-
tes ejus, omnesque impios ei praevaricalores di-
cimus perire perpetuo, et Chrislianos , si in pec-
cato praevenii fuerint , salvandos esse posi poe-
nas?
Paulinus epist. 1. ad Amandum: Obhocimpen-
se rogamus, ut quasi fraier orandi lahores con-
spires ui misericors Deus refrigerei animam ejus
siilticidiis misericordiae suae per orationes ve-
slras etc. Boetius lib. 4. Prosa 4.iVMiJa ne suppii-
cia animarum post defunclum morte corpus re-
linquis? ei magna quidem, quorum alia poenali
acerbitaic , alia purgatoria clemeniia exerceri
puto. Isidorus lib. 1. de diviuis officiis , cap. 18.
Nam et cum Dominus dicit : Qui peccaverii in
Spiriium sancium , non remitlelur ei neque in
hoc saeculo , neque in futuro , demonsiral qui-
busdamillic diniiUenda esse peccala,el quodam
purgalorio igne purga,nda.
Beda in psalm. 37. Quidam, \nciu\[,commiltunt
quaedam peccala veniaiia graviora et leviora.et
idco necesse esi , ut hi lales in ira corripianiur,
idest,in purgaiorio igne nunc inlerim anie diom
judicii ponaniur. ui quae in eis immunda suni,
per illum exuraniiir , ei sic landem idonei esse
cum his. qui in dexira coronandi sunt , inveni-
aniur. Ibidem dicit hunc ignem graviorem esse
poenis latronum. marlyium etc.
Pelrus Diimianus in serro. 2. de s. Andrea: Pion
iibi blandiaris si graviier peccanli levior poeni-
teniia a mansuelo , vel a dissiniulante diclalur,
cumin purgatoriis ignibus perflciendum sii quid-
quid liic minus feceris.quia dignos poenilcniiae
frucius quaerit Aliissimus.
Ansclrnus in 1. Coriulh. 3./Vam de quibusdani
levibus culpis esse anle corporum resurreclio-
nem, purgatorius ignis credendus est. El ibidem
asseril esse gravissimam poenam.
Bcrnardus serm. de obitu llumbcrli: Yolat fra-
I
iiiii.it iiiiMrs
"1-
/»•('« ii"m:t)i:abUc tiinitm, ct ilnin niutiti» vou ca-
vcrc iHhim inn-niiin iiiiniinitni . iniiiniliH ami>U-
Dicin: llliiii cniin t^nUttc , iiiiin /to.st Utinr vildin
in imriin(iirii)* lnriH cnntuiiiicAtcr , f/udc fnci int
litc ticjilccln , rcddiinliir i/>f/i/<' mi nm issiniiiiii
iliniilriiiilnii- Sciit ciiit iinain iliintin hi! Iininini
ilissitlnlo (i/»/u('/(('/K/r'M' ilisciitliniiin, icrhiiHn ni-
lcntiiini iiuli . viiiinri sitlilit ^(iihtlrni iicriniincrc,
scil iliiriiis, cl iniilli) diiriiis cril jnlnrns innlcsli-
ns lolcrnrc.
I.acliniliiis lil». 7. n\\).'2\.QtuirHm pccralii ]iiin-
tlcrc niil iiuiiicnt i>rncr,ilncrint , itcrstrinijcnliir
iijnc (//(/!/<' ninliiircnlnr clc.
ililiiiiiis iii p.sal. I IH. iii illiiil: (loiK-tipivil iiniiiia
(li^sidiMiirc jiKliiia iiisliliai> liiai^ : .\u//i.s , iiii|iiil ,
vsl (//(' inilcfcssns iijnis ithciiiulns.in ijuit snhfnn-
da snnl ijravia illa cxitiandac a puccalis aniiiuic
anpidicia.