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HERE we meet, first of all, a reason of appropriateness
open even to non-believers. The order of justice, if
violated, demands reparation. Now this reparation, if
not made before death, must be undergone after death,
and payment by him who has died without repentance must
differ by far from payment by him who has repented.
This argument differs from strict theological reasoning
because it rests on the principles of natural reason
which can be known without revelation.
This argument is confirmed by the religious convictions
of many peoples, Egyptians, Babylonians, Persians, who
speak of various sanctions after death. Plato [375]
speaks as follows: "Separated from their bodies, souls
come at once before the judge who examines them with
care. If he finds one disfigured by faults, he sends it
to the place where it will suffer the punishments it
has merited. Some among these souls profit by the
punishments which they endure since their faults can be
expiated. Pain alone delivers them from injustice. But
those who committed great crimes and whose perversity
is incurable, can serve only as examples." [376]
Believers, too, can find special reasons of
appropriateness. The doctrine of purgatory is one of
wisdom and consolation.
It emphasizes the sanctity and majesty of God, since
nothing soiled can appear before Him. It fortifies our
sense of justice. It manifests the disorder, often
unperceived, of venial faults. Faith in purgatory
purifies us here on earth.
Further, faith shows us the relations between ourselves
and the dead. It urges us to aid them. It gives us a
special viewpoint on the mysterious communion of
saints, the unity between the Church militant and the
Church suffering. It consoles us when death bereaves
us.
These reasons of appropriateness become still stronger
when united with the theological reasons which make the
existence of purgatory certain. Revelation is like a
luminous window, which can be seen in two fashions.
First, from without, and under this view we can
scarcely discern the figures. Or from within, and then
we distinguish details, behold the very features of the
persons there depicted. The prophecies of the Old
Testament are such windows, seen first by the mere
light of reason, seen secondly in the full light of
revelation.
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