In this matter we may look at the pain of loss as well as the pain of sense. It is certain that the pain of loss is very sharp, because of the greatness of the good for which they wait. True, it is only for a time; yet it is rightly reckoned, as St. Thomas taught, a greater evil than any loss in this life. He and other theologians with him mean that the sorrow also which springs from the apprehension of this evil is greater than any pain or sorrow here. Hence, they conclude that the pain of loss in every way exceeds all pains of this life; for they think, as I have already noted, that this sorrow pertains to the pain of loss, and therefore they join this pain with privation, that the punishment may be greater in every way.... The vision of God and the beatitude of heaven are such that the possession of them, even for a day, could exceed all goods of this life taken together and possessed for a long time.... Therefore, even a short delay of such a good is a very heavy sorrow, far exceeding all the pains of this life. The Holy Souls well understand and weigh the greatness of this evil; and very piercing is the pain they feel, because they know that they are suffering through their own negligence and by their own fault.... There are, however, certain things which would seem to have power to lessen
their pain:
their pain:
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.
'Jesus, Mary, I love You, save souls.'
(Each time this simple aspiration is said, a soul is released from Purgatory.)
