and Edited by
Patriarch Jacobus Maria DeJesus, D.D.
Some people may choose to become upset with the fact that We have chosen “Hell” as the subject matter of this web page, or, what is more probable, at the very least take umbrage at Our very limited comments and graphics on the subject of the Hellish evils of the Synod Vatican 2 pseudo-church?
On the contrary,
We must remind everyone of Our duties and responsibilities before God, as Pope Saint Pius X clearly expressed it:
“These latter days have witnessed a notable increase in the number of the enemies of the Cross of Christ, who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and, as far as in them lies, utterly to subvert the very Kingdom of Christ. Wherefore, We may no longer keep silence, lest We should seem to fail in Our most Sacred Duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our Office.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 1; emphasis added.)Hence, in this context, by the Grace of God, We must remain a brave Doctor, mindful of this warning:
“Do not be one of those timorous physicians who like their tranquility more than the saving of the sick... Even though Salome should dance before Herod, should ask for John’s head and should obtain it from the detestable King, John’s duty is to cry out: NON LICET! [It is not permitted!].” (Bishop Saint Ivo of Chartres, a.k.a. Yves, I’ve, Yvo [b. Beauvais, France or Auteuil, France, c. 1040 A.D. - d. Chartres, France, Tuesday, May 30, 1116 A.D.], Bishop of Chartres [1090 A.D. - Tuesday, May 30, 1116 A.D.], Letter # 24, To Bishop Hugh of Lyons, October, 1094 A.D.; emphasis added).Therefore, all real (valid and lawful) Catholic Prelates must be brave and eschew tranquility. Instead, all of us must be faithful to the Holy Office in which all of us were given charge over the Faithful during the reception of the Pontifical Crozier in the Sacrament of the Episcopacy:
“Receive the staff of the Pastoral Office, so that in the correction of vices you may be lovingly severe, giving judgment without wrath, softening the minds of your hearers whilst fostering virtues, not neglecting strictness of discipline through love of tranquillity.” (“Pontificale Romanum,” 1891 Edition, Ancient Roman Rite of the Catholic Church, Rite for the Administration of the Sacrament of the Holy Episcopacy, Episcopal Consecrator gives the Crozier - Pastoral Staff - to the Newly Consecrated Bishop; emphasis added.)Sometimes the Laity may become confused about the theological Virtue of Charity in this regard? So, to clairify this point, all need to realize that:
“Catholic Doctrine tells us that the primary duty of Charity does not lie in the toleration of false ideas, however sincere they may be.... Catholic Doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting....” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Notre Charge Apostolique”, Our Apostolic Mandate, To the French Bishops, Monday, August 15, 1910, ¶ 27; emphasis added.)In following this procedure, by the Grace of God, We strive to imitate Christ:
“Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them.... they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto, Ibid., ¶ 47; emphasis added.)What follows, therefore, is an opportunity for Us to properly discharge some of the duties and responsibilities of Our Offices.
A Letter Written by a Soul in Hell
Patriarch Jacobus Maria DeJesus, D.D.
The following letter, apparently written in 1937, was found among the papers left by Sister Claire who was a Roman Catholic Nun. She apparently had what is called a "belated vocation" because in her Introduction, she mentions having worked at a secular job in an office. Sister Claire died in a convent in Germany. Some of her papers concern what she called a dream.
Roman Catholic Missale Romanum
Missal Used to Offer Valid Masses by Valid Priests and Prelates
Please note that in 1937 the Holy Sacrifice of the Mass was NOT the NEW mass of.. Synod Vatican 2 and the.. Synod Vatican 2 popes... beginning with 2nd pope John 23rd, Angelo Giuseppe Roncalli [Tuesday, October 28, 1958 - Monday, June 3, 1963], .. up to... today with pope Francis 1.
Most of the Priests and Prelates (Bishops) in 1937, had still been validly Ordained and Consecrated, unlike those laymen ordained with the per se illegal and invalid NEW 1968 Version of the Roman Pontifical. which means that..after this empty ceremony they are still laymen - NOT priests and not bishops!
Therefore, today, it has become almost impossible for Roman Catholics to find a valid Priest or Bishop who still uses a pre-1944 Missal with which to Offer a valid Mass, and from whom to receive valid Sacraments.
In this emergency situation, except for funerals and
weddings, provided Catholics do not participate in anything...All
participating Catholics actually commit a Mortal Sin every time they go
to any Synod Vatican 2 church or clergy to take an active part in the NEW
mass or the NEW sacraments! Catholics today can only stay home,
following the suggestions We give on this web page:
[Editorial Comments by Patriarch Jacobus Maria DeJesus, D.D.:
We have known a few people over the years who have told Us that they have been able to clearly read all kinds of documents, letters, etc., in their dreams.
We have also read about a few people who, upon awaking, would write something, with the length of what was written from short to long. One was a full classical musical composition. Sometimes the mind can recall pictures of what was seen in a dream. When those pictures are pages of written text, it would seem to be possible, at least in some rare cases, to be able to read each of the words on each of the pages.
However, it is also true that some people have actually physcially seen souls from Hell. For example, Rev. Father F. X. Schouppe, S. J.’s book entitled: “Hell”, “The Dogma of Hell, Illustrated by Facts Taken from Profane and Sacred History.”, Copyrighted, 1883, by P. V. Hickey. On his page 17, Father begins a chapter entitled: “III. Apparitions of the Damned”. This book can be downloaded in a PDF file format to your computer at:
However, rather than get involved in endless theories concerning the actual origin of this specific letter found in the papers left by Sister Claire, the focus must be on the real isssue, which is the actual contents of this letter: what this letter actually says. Worst case scenario: prayerfully consider this letter as an opportunity to seriously meditate upon the subject matter found in this letter. A word to the Wise is sufficient because a Wise person wants to do everything possible to avoid going to Hell.
Endnotes briefly explain and/or reference certain Dogmas of the Roman Catholic Church.]
In my youth, I had a friend, Anne, who lived near my house. That is to say, we were mutually attached as companions and co-workers in the same office. After Anne married, I never saw her again. We never had what can be called a real friendship, but rather an amiable relationship. For this reason, when she married well and moved to a better neighborhood far from my home, I didn’t really miss her that much.
In mid-September of 1937 I was vacationing at Lake Garda when my Mother wrote me this bit of gossip: “Imagine, Anne N. died. She lost her life in an automobile accident. She was buried yesterday in M. cemetery.”
I was shocked by the news. I knew that Anne had never been very religious. Was she prepared when .God.. called her suddenly from this life? The next morning I attended Mass in the Chapel of the Convent boarding house where I was rooming. I prayed fervently for the eternal rest of her soul and offered my Holy Communion for that intention.
Throughout that day I was unsettled, and that night I slept fitfully. Once, I awoke suddenly, hearing something that sounded like my door being opened. Startled, I turned on the light, noting that the time on the clock on my nightstand showed ten minutes after midnight. The house was quiet and I saw nothing unusual. The only sound was from the waves of Lake Garda breaking monotonously on the garden wall. There was no wind. Nonetheless, I thought I heard something else after the rattling of the door, a swooshing sound like something being dropped. It reminded me of when my former office manager was in a bad mood and dropped some problem papers on my desk for me to resolve.
Should I get up and look around? I wondered. But since all remained quiet, it didn’t seem worthwhile. It was probably just my imagination, somewhat overwrought by the news of the death of my friend. I rolled over, prayed several Our Fathers for the Poor Souls in Purgatory, and returned to sleep. I then dreamed that I arose at six to go to morning Mass in the House Chapel.
Upon opening the door of my room, I stepped on a parcel containing the pages of a letter. I picked it up and recognized Anne’s handwriting. I cried out in fright. My fingers trembled, and my mind was so shaken I couldn’t even think to say an Our Father. I felt like I was suffocating, and needed open air to breathe. I hastily finished arranging myself, put the letter in my purse, and rushed from the house.
Once outside, I followed a winding path up through the hills, past the olive and laurel trees and the neighboring farms, and then on beyond the famous Gardesana highway. The day was breaking with the brilliant light of the morning sun. On other days, I would stop every hundred steps or so to marvel at the magnificent view of the lake and beautiful Garda Island. The sparkling blue tones of the water delighted me, and like a child gazing with awe at her Grandfather, I would gaze with admiration upon the ashen-colored Mount Baldo that rose some 7,200 feet above the opposite shore of the lake.
On this morning, however, I was oblivious to everything around me. After walking a quarter of an hour, I sank mechanically to the ground on the riverbank between two cypress trees where only the day before I had been happily reading a novel, “Lady Teresa”. For the first time I looked at the cypress trees conscious of them as symbols of death, something I had taken no notice of before, since these trees are quite common here in the south.
I took the letter from my purse. There was no signature, but it was, beyond any doubt, the handwriting of Anne. There was no mistaking the large, flowing S or the French T she made that used to irritate Mr. G. at the office. It was not, however, written in her usual style of speaking, which was so amiable and charming, like her, with those blue eyes and elegant nose. Only when we discussed religious topics did she become sarcastic and take on the rude tone and agitated cadence of the letter I now began to read.
Here, word for word, is the Letter from Beyond of Anne N. as I read it in the dream.
Do not pray for me. I am damned. Do not think that I am telling you this and certain circumstances and details about my condemnation as a sign of friendship. Here we no longer love anyone. I do it on the command of “that power that never desires Evil and always does good.”
In truth, I would like to see you here where I will remain forever. (1)
Do not be surprised that I should say this. We all think the same way here. Our will is hardened in evil—in what you call “evil.” Even when we do something “good,” as I do now in opening your eyes about Hell, it is not with any good intention. (2)
Do you remember when we worked together for four years in M. You were 23 and had already worked in the office for a half year when I arrived. You helped me out many times, and frequently gave me good advice while you were training me. But what is meant by that term “good”? At the time I praised your “charity.” How ridiculous! You helped me to please your own vanity, as I suspected at the time. Here we don’t acknowledge good in anyone! You knew me in my youth, but I will fill in certain details. According to my parents’ plans, I never should have existed. The disgrace of my conception was due to their carelessness. When I was born, my two sisters were already 14 and 15 years of age. How I wish that I had never been born! I wish I could annihilate myself at this moment and escape these torments! There could be no pleasure greater than to be able to end my existence, to do away with myself like a piece of cloth reduced to ashes, leaving no remnant behind. (3)
But I must exist. I must be as I have made myself, bearing the total blame for how I have ended.
Before my parents married, they had moved away from their country villages to the city and drifted away from the Church, making friends with others who had fallen away from the practice of the faith. They met at a dance, and six months later they were “obliged” to get married. During the wedding ceremony a few drops of holy water fell on them, just enough to draw my mother to Sunday Mass a few times a year. She never taught me to pray correctly. She wore herself out over material concerns, even when our situation was not difficult. It is only with deep repugnance and unspeakable disgust that I write words such as pray, Mass, holy water, and church. I profoundly detest those who go to church, along with everyone and everything in general. For us, everything is a torture. Everything we came to understand at death, every recollection of life and of what we knew, is like a burning flame that torments us. (4)
All of these memories only show us the horrible sight of the graces we rejected. How this tortures us now! We do not eat, we do not sleep, we do not walk with human legs as you know. Enchained in spirit, we reprobates stare with terror at our misspent lives, howling and gnashing our teeth, tormented and filled with hatred. Do you hear me? Here we drink hatred as if it were water. We all hate one another. (5) And more than anything else, we hate .God. I will try to make you understand how this is.
The blessed in Heaven must necessarily love Him, for they constantly behold Him in His awe-inspiring beauty. That makes them indescribably happy. We know this, and that knowledge fills us with fury. (6)
On earth, men know .God.. through Creation and Revelation and are able to love Him, but they are not forced to do so. The believer – I say this seething with fury – who contemplates and meditates upon Christ extended on the Cross will love Him. But when .God.. approaches as Avenger and Judge, the soul who rejected Him will hate Him, as we hate Him. (7) That soul hates Him with all the strength of its perverse will. It hates Him eternally, by virtue of its deliberate resolution to reject .God.. with which it ended its earthly life. This perverse act of the will can never be revoked, nor would we ever want to do so.
I am forced to add that even now .God.. is still merciful to us. I say “forced” because even though I willingly write this letter, I cannot lie as I would like to. Much of what I put on this paper I write against my will. I also have to choke down the torrent of insults I would like to spew out against you and everything. .God.. is merciful even to us here in that He did not allow us to do all the evil we wanted to do while on earth. Had He permitted us to do so, we would have added greatly to our guilt and chastisement. He allowed some of us to die early – as is my case – or permitted attenuating circumstances in others. Even now He shows us mercy, for He does not oblige us to draw near to Him. He placed us in this distant place of Hell, thus diminishing our torment. (8) Every step closer to God would increase my suffering more than every step you might take toward a fire.
You were astonished one day when I told you in passing what my father said to me some days prior to my First Communion. “Be sure you get a beautiful dress, little Anne,” he said. “The rest is all a sham.” I was almost ashamed then for having shocked you so much, but now I laugh about it. The best part of this sham was that Communion was only allowed at 12 years of age. By then, I had already tasted enough of the pleasures of the world, so I didn’t take Communion seriously.
The new custom of allowing children to receive Holy Communion at seven years of age infuriates us. We strive in every possible way to frustrate this, to make people believe that a child is too young to properly comprehend what Communion is or to think that children must commit serious sins before they can receive. The “white” host [that is, the Sacred Host] will then be less damaging than if He were received with faith, hope, and love, the fruits of Baptism – I spit upon all this! – which are still alive in a heart of a child. Do you recall that I already had this same point of view on earth?
I return now to my father. He fought a lot with my mother. I didn’t often speak of this to you because I was ashamed of it. But what is shame? Something ridiculous! It makes no difference to us here.
After a while, my parents no longer slept in the same room. I slept with my mother, and my father slept in the adjoining room, which he would enter at all hours of the night. He drank heavily and spent everything we had. My sisters were employed but needed their money to live, or so they said. So my Mother went to work. In the last year of her bitter life, my father often beat her when she refused to give him money. With me, however, he was always very kind.
I told you all about this one day and you were scandalized at my capricious attitude—but what was there about me that didn’t scandalize you? – such as when I returned new pairs of shoes twice in one day because the style of the heel wasn’t modern enough for me.
On the night my father died from a stroke, something happened that I never told you because I didn’t want to hear your interpretation. Today, however, you ought to know it. The fact is memorable, for it is the first time that my true cruel spirit revealed itself.
I was asleep in my mother’s bedroom. She was sleeping deeply, as I could tell from her regular breathing. Suddenly, I heard someone say my name. An unfamiliar voice murmured, “What would happen if your father were to die?”
I no longer loved my father after he had begun to mistreat my mother. Properly speaking, I no longer loved anyone. I only had some attachments to certain persons who were kind to me. Love without a natural motive rarely exists except in souls that live in the state of grace, which I did not.
“I’m sure he’s not dying,” I replied to the mysterious interlocutor. After a brief interval, I heard the same question. Without troubling myself as to its source, I sullenly replied, “It doesn’t matter. He’s not dying.”
For the third time the question came: “What would happen were your father to die?” In a flash certain scenes passed quickly through my mind: my father coming home drunk, his scolding and fighting with my mother, how he often embarrassed us in front of our neighbors and acquaintances.
I cried out obstinately: “All right, then, it’s what he deserves. Let him die!”
Afterward, everything became still. The following morning, when my mother went upstairs to straighten father’s room, she found the door locked. Around noon they forced it open. Father was lying half-dressed on his bed – dead, a corpse. He probably took a chill while hunting for beer in the cellar. He had already been sick for a long time.
Marta K. and you made me enroll in a sodality for young women. I never told you how absurd I found the instructions of the two directors, although the games were amusing enough. As you know, I quickly came to play a preponderant role in them, which flattered me. I also found the excursions pleasant. I even allowed myself at times to be taken to Confession and receive Holy Communion. I really had nothing to confess, for I never paid heed to answering for my thoughts and sentiments. And I was still not ready for worse things.
I continue, but with fury, being obliged to do so. Praying is the easiest thing one can do on earth. .God.. rightly linked salvation to this simplest of actions. To those who persevere in prayer, .God.. grants, little by little, so much light and strength that even a drowning sinner can be raised up and saved, even if he is immersed in mud up to his chest. In fact, in the last years of my life I no longer prayed at all, and thus deprived myself of the graces without which no one can be saved.
Here we no longer receive any grace. Even if we were to receive it, we would reject it with disdain. All the vacillations of earthly life come to an end in the beyond. In earthly life, man can pass from a state of sin to the state of grace. From grace he can fall into sin. I often fell from weakness, rarely from malice. But with death, this fluctuating “yes” and “no,” this rising and falling, comes to an end. With death, every individual enters into his final state, fixed and unalterable.
As one advances in age, the rises and falls become fewer. It is true that until death one can either convert or turn ones back upon .God. In death, however, man makes his decision with the last tremors of his will, mechanically, the same way he did throughout his life. A good or bad habit becomes second nature, and this is what moves a person one way or another in his final moments. So it was with me. For years I had lived apart from .God. Consequently, when I received that final call of grace, I decided against Him. It was fatal not because I had sinned so much, but rather because I had refused so often to amend my life.
You repeatedly admonished me to listen to sermons and read pious books, but I always made excuses for myself, citing a lack of time. What more could I have done to increase my inner uncertainty?
By the time I reached this critical point, which was shortly before I left the sodality for young women, it would have been difficult for me to follow any other path. I felt insecure and unhappy. I had erected a huge wall that stood in the way of my conversion, although you apparently didn’t realize it. You must have thought I could convert quite easily when you said to me once: “Anne, make a good confession and everything will be all right.” I suspected that what you said was true, but the world, the flesh, and the Devil already had me securely in their clutches.
I never believed in the action of the Devil, but now I attest that the Devil exercises a powerful influence over persons such as I was then. (9) Only many prayers on the part of others and myself, together with sacrifices and sufferings, would have managed to wrench me away from him. And then only slowly.
I hate the Devil, and yet I like him because he and his helpers, the angels that fell with him at the beginning of time, strive to make you lose your souls. There are myriads of Demons. Uncountable numbers of them wander through the world like swarms of flies, their presence not even suspected. Condemned souls like us are not the ones who tempt you; this is left to the fallen spirits. (10) Our torments increase every time they bring another soul to Hell, but we still want to see everyone condemned. Hatred is capable of anything! (11)
Even though I tried to avoid Him, .God.. sought me out. I prepared the way for grace by the works of natural charity I often did, following the natural inclination of my nature. At times, too, .God.. attracted me to a church. When I took care of my sick mother even after a hard day of work at the office, which was no small sacrifice for me, I strongly felt these attractions to the grace of .God.
Once, in the hospital chapel where you used to take me during our free time at mid-day, I was so moved that I found myself just one step away from conversion. I wept.
The pleasures of the world, however, shortly swept me up in a torrent and drowned out this grace. The thorns choked out the wheat. Making the rationalization that religion is sentimentalism, the argument I heard at the office, I cast away this grace also, like so many others.
Once you reprimanded me because instead of genuflecting in church, I made only a slight inclination of my head. You thought it was laziness, not suspecting that I already no longer believed in the presence of Christ in the Blessed Sacrament. I believe it now, although only naturally, as one believes in a storm, by perceiving its signs and effects.
In the meantime, I had found for myself a religion. The general opinion in the office, that after death a soul would return to this world as another being, with an endless succession of dying and returning again, pleased me. With this, I shut out the distressing problem of the hereafter to the point that I imagined it no longer troubled me.
Why didn’t you remind me of the parable of the rich man and poor Lazarus, in which the narrator sent one to Hell and the other to Paradise after they died? But what good would this reminder have done? I would have just considered it just more of your pious advice.
Little by little I arranged a god, one privileged enough to be called a god, and at the same time distant enough that I didn’t have to deal with him. I made him confusing enough to allow me to transform him, at will and without need to change religions, into a pantheistic god, or even to permit me to become a proud Deist.
This “god” had neither a Heaven to console me nor a Hell to frighten me. I left him in peace. This is what my adoration of him consisted of. One easily believes in what one loves. With the passing of years, I became sufficiently convinced of my religion. I lived at ease with it, without its causing me any inconvenience.
Only one thing would have been able to bring me to my senses: a profound and prolonged suffering. But this suffering never came. Do you now understand that saying, “Whom .God.. loves, He chastises”?
One summer day in July the sodality of young women organized an outing. Yes, I liked those outings, but not the pious beatas who went on them! I had recently placed an image very different from the one of Our Lady of Grace on the altar of my heart. It was that fine manly figure of Max N. from the nearby office. We had already conversed several times. On this occasion, he invited me out on the same Sunday that the sodality outing was planned. Another woman whom he had been dating was in the hospital.
He had noticed, of course, that I had my eyes on him, but I had never thought of marrying him. He was wealthy, but too friendly with all the young ladies, in my opinion. Up until then I had wanted a man who would belong exclusively to me, and I would be his alone. Thus, I had always kept a certain distance between us.
Max began to shower me with attentions from the day of that outing. Our conversation, of course, was certainly different from that of your pious women. The next day in the office, you reprimanded me for not having gone with you. I then told you about my Sunday diversion.
Your first question was: “Did you go to Mass?” How ridiculous! How could I have gone to Mass when we had agreed to leave at six in the morning? Do you remember that I heatedly added, “The good .God..is not so mean-spirited as your little priests!” Now I am forced to confess to you that, His infinite goodness notwithstanding, .God..takes everything much more seriously than any priest.
After this first outing with Max, I only attended one more of your sodality meetings. I was attracted to some of the Christmas solemnities, but I had already dissociated myself from you interiorly. What interested me were movies, dances, and excursions. At times Max and I argued, but I knew how to keep him interested in me.
After being released from the hospital, my rival was furious with me, and I found her quite disagreeable. Her anger worked in my favor, though, for my discreet calm impressed Max and ultimately led him to choose me over her. I knew just how to belittle her. I would speak calmly, seeming to be entirely objective, but spewing venom from within. Insinuations and actions like this can rapidly lead one to Hell. They are diabolical, in the true sense of the word.
Why am I telling you this? To show you how I came to separate myself definitively from .God. To remove myself so far, it was not even necessary to be entirely familiar with Max. I knew that if I lowered myself to that too soon, he would think less of me. So I restrained myself and refused. In truth, I was ready to do anything I thought useful to reach my aim. I would stop at nothing to win Max.
Gradually we fell in love, for both of us possessed certain admirable qualities that we could mutually appreciate. I was talented and had become a good conversationalist, so I eventually had Max in my hands, secure that he belonged only to me, at least in those last months before our wedding.
This is what constituted my apostasy from God: making a mere creature into my god. The way this can be more fully realized is between two persons of opposite sex, if they have only a material love. For this becomes the allure, the sting, and the venom. The “adoration” I rendered to Max became an ardent religion for me.
At this stage of my life I would still at times hypocritically run off during the office lunch hour to go to church, to listen to the silly priests, to say the Rosary, and other such foolishness.
You strove, with more or less intelligence, to encourage such practices, but apparently without suspecting that, in final analysis, I no longer believed in any of these things. I only sought to set my conscience at ease – I still needed that – in order to justify my apostasy. In the depth of my soul I lived in revolt against .God. You did not perceive that. You always thought I was still Catholic. I wanted to be seen as such, and I even went so far as to make contributions to the church, thinking that a little “insurance” couldn’t hurt me.
As sure as you were with your answers, they always bounced off me. I was sure that you could not be right. This strained our relationship, and when my marriage put some distance between us, the pain of our separation was slight. Before my wedding, I went to Confession and Holy Communion one more time, but it was a mere formality. My husband thought the same as I. We carried out that formality just like any other. You would call that “unworthy.” But after that “unworthy” Communion I had greater peace of mind. It was the last one of my life.
Our married life was generally harmonious. We shared the same opinion on just about everything. That included our opinion regarding children: We didn’t want the burden. Deep down, my husband wanted one child, but naturally no more. I was able to remove even this notion from his head. I preferred fine clothing and furniture, tea with the ladies, automobile excursions, and other such amusements. And so a year of earthly pleasure passed from our wedding day until my sudden death.
Every Sunday we went for a drive or visited my husband’s relatives—I was ashamed of my mother then. My husband’s relatives, like us, swam well on the surface of life. Inside, however, I never felt truly happy. Something always gnawed at my soul. I hoped that death, which was certainly far off in the future, would put an end to this.
When I was a child, I once heard in a sermon that .God.. rewards the good one does. If He does not reward one in the next life, He will do it on earth. Without my expecting it, I received an inheritance [from my Aunt L]. At the same time my husband received a considerable raise in his salary. With this, we were able to furnish our new house quite well.
Any attachment to religion I might have had was almost gone, like the last glimmer of light on the far horizon. The bars and cafes of the city and the restaurants where we ate on our travels did not draw us any closer to .God. Everyone who frequented them lived as we did, concerned about externals, and not matters of the soul.
Once in our travels we visited a famous cathedral, but just to appreciate the artistic value of its masterpieces. I knew how to neutralize the religious air of the Middle Ages that it radiated, and I seized every opportunity for ridicule. I made fun of the lay brother who served as our guide; I criticized the pious monks for their business of making and selling liqueur; I disparaged the eternal pealing of the bells calling the people to the churches as solicitations only for money. Thus I rejected every grace that came knocking at my door.
In particular, I let my sarcasm flow profusely at every depiction of Hell in the books, the cemeteries, and other places, where one could find Devils roasting souls in red or yellow fires while their long-tailed associates kept arriving with more victims.
Hell might be poorly drawn, Claire, but it can never be exaggerated.
Above all, I always scoffed at the fire of Hell. Do you recall our conversation about the fire of Hell when I jokingly put a lit match under your nose and asked, “Does it smell like this?” You quickly blew out the match, but here no one extinguishes the fire. Let me tell you something else—the fire that the Bible speaks about is not just the torment of conscience. Fire means fire. That is just what He meant when he said, “Depart from Me, ye accursed, into the everlasting fire.” Quite literally.
“How can the spirit be affected by material fire?” you ask.
How, then, can your soul suffer on earth when you put your finger in the fire? Your soul itself does not burn, but what the man as a whole suffers!
In like manner, here we are imprisoned in a fire in our being and our faculties. Our souls are deprived of their natural movements. We can neither think nor want what we used to desire. (12) Do not even try to comprehend a mystery that goes against the laws of material nature: the fire of Hell burns without consuming.
Our greatest torment consists in knowing with certainty that we will never see .God. How greatly we are tortured by that which we were indifferent to while on earth! When the knife lies on the table, it leaves you cold. You see its sharp edge, but you don’t feel it. But the moment it enters your flesh, you scream with pain. Before, we only saw the loss of .God; now we feel it. (13)
All the souls do not suffer equally. The more frivolous, malicious, and resolute one was in sin, the more the loss of .God.. weighs upon the soul and the more tortured he feels for the abused creature. Catholics who are damned suffer more than those of other beliefs because, in general, they received more lights and graces without taking advantage of them. The ones who knew more suffer more than those who had less knowledge. Those who sinned out of malice suffer more than those who fell from weakness. No one, however, suffers more than he deserves. Would that this were not true, so that I might have more reason to hate!
You once told me that no one goes to Hell without knowing it. This was revealed to some saint. I laughed at that, but the thought was entrenched in my mind. If this were the case, then there would be enough time for me to convert – that is how I thought in my heart.
What you said was true. Before my sudden end, I had no idea of what Hell really is. No human being does. But I had no doubt about this: should I die, I would enter into eternity in a state of revolt against .God, and I would suffer the consequences. As I already have told you, I did not change my course but continued along the same path, impelled by habit, just as people act with greater deliberation and regularity as they grow older.
Now, I will tell you how my death occurred.
One week ago – I speak to you in the terms by which you measure time, for judging by the pain I have endured, I could already have been burning in Hell for ten years. Therefore, on a Sunday one week ago, my husband and I went for a drive. It was the last one for me.
The day was radiant and beautiful. I felt well and at ease, as I rarely did. An ominous presentiment, however, came over me as we drove. On the way home that evening my husband and I were unexpectedly blinded by the lights of a car rapidly approaching from the opposite direction. My husband lost control of our car.
“Jesus!” I shouted, not as a prayer, but as a scream. I felt a crushing pain – a trifle in comparison with my present torment. Then I lost consciousness. How strange! On that very morning, the idea had come to me unexpectedly that I could, after all, go to Mass again. It entered my mind almost like a supplication. My “No!” – strong and determined – nipped the thought in the bud. I must finish with this once and for all, I thought, and I assumed all the consequences. And now I endure them.
You know what happened after my death. The grief of my husband and my mother, my body laid out and the burial. You know all this down to the last detail, as do I through a natural intuition we have here. We have only a confused knowledge of what transpires in the world, but we know something of what concerned us. Thus I know also your whereabouts. (14)
At the moment of my death I awoke from a darkness. I found myself suddenly enveloped by a blinding light. It was at the same place where my body lay. It seemed almost like a theater, when the lights suddenly go out, the curtain noisily opens, and a tragically illuminated scene appears: the scene of my life. I saw my soul as in a mirror. I saw the graces I had trampled underfoot from the time I was young until that final “No!” given to .God. I felt like an assassin brought to trial before its inanimate victim. Repent? Never! (15) Did I feel shame for my actions? Not at all!
Notwithstanding, it was impossible for me to remain in the presence of the .God.. I had denied and rejected. Only one thing remained for me: flight. Thus, just as Cain fled from the body of Abel, so my soul sought to flee far from this terrible sight.
That was my private judgment. The invisible Judge spoke: “Depart from Me!” and my soul swiftly fell, like a sulfurous shadow, into the place of eternal torment! (16)
Thus ended the letter from Anne about Hell. The last letters were so twisted as to be almost illegible. When I finished reading the last word, the entire letter turned to ashes.
What was I hearing? After those harsh notes of the lines I imagined I was reading, what came to my ears was the sweet reality of bells ringing. I awoke suddenly to find myself still in bed. The early morning light was entering the room. From the parish Church came the sound of the bells ringing the Angelus.
Had it only been a dream? I never felt such consolation in praying the Angelic Salutation as I did after this dream. I said the three Hail Marys. And as I prayed them, this thought came to me very clearly: One must always stay close to Our Lord’s Blessed Mother and venerate her filially if one does not want to suffer the same fate related to me here—albeit in a dream—by a soul that will never see God.
Still frightened and shaking from that night’s revelation, I got up, dressed myself hastily, and rushed to the Convent Chapel. My heart was beating violently and unevenly. The houseguests kneeling closest to me looked at me with concern. Perhaps they thought that I was breathless and flushed from running down the stairs.
A kindly lady from Budapest, frail as a child and nearsighted, suffering greatly but lofty of spirit and fervent in the service of .God, spoke to me that afternoon in the garden. “My dear child,” she said, “Our Lord does not want to be served in such haste.”
But then she perceived that it was something else that had excited me and made me so overwrought. She added kindly: “Let nothing distress you. You know the advice of Saint Teresa—let nothing alarm you. All things pass. He who possesses .God.. lacks nothing. .God.. alone suffices.” (17)
While she humbly consoled me with these words, without any sermonizing tone, she seemed to be reading my soul.
“God..alone suffices.” Yes, .God.. must suffice for me – in this life and in the next. I want to possess Him there one day for all eternity however numerous may be the sacrifices I have to make here in order to triumph. I do not want to fall into Hell.
by Patriarch Jacobus Maria DeJesus, D.D.: Please note that
We have added all of the underlining above, in various places, for emphasis.
To the best of Our knowledge, the underlining is not in the original.]
However, many people either do not believe that God exists, or want proof that God exists from other than the Bible.
We respond that a person's power of reason can prove that God exists. The following source briefly explains how God's existence can be known by a person's power of reason.
“God’s existence known by reason.”
“# 1. Please give me evidence that God exists. I have never had any such evidence for I do not accept the Bible.”
“What do you mean by evidence? Some people think that evidence must be seen and touched, as an animal sees a patch of grass and eats it. But men are not mere animals. They have reason, and can appreciate intellectual evidence. For example, the evidence of beauty in music or in painting is perceived by man's mind, not by his senses. An animal could hear the same sounds, or see the same colors, without being impressed by their harmony and proportion. Apart from the Bible altogether, reason can detect sufficient evidence to guarantee the existence of God.”
“# 2. What is this evidence for God's existence, apart from the Bible?”
“There are many indications, the chief of which I shall give you very briefly:”
“The first is from causality. The universe, limited in all its details, could not be its own cause. It could no more come together with all its regulating laws than the San Francisco Harbor Bridge could just happen, or a clock could assemble itself and keep perfect time without a clock-maker. On the same principle, if there were no God, there would be no you to dispute His existence. A second indication is drawn from the universal reasoning, or if you wish, intuition of men. The universal judgment of mankind can no more be wrong on this vital point than the intuition of an infant that food must be conveyed to the mouth. The stamp of God's handiwork is so clearly impressed upon creation, and, above all, upon man, that all nations instinctively believe that there is a God. The truth is in possession. Men do not have to persuade themselves that there is a God. They have to try to persuade themselves that there is no God. And no one yet, who has attained to such a temporary persuasion, has been able to find a valid reason for it. Men do not grow into the idea of a God; they endeavor to grow out of it.”
“The sense of moral obligation confirms these reasons. In every man there is a sense of right and wrong. A man knows interiorly when he is doing wrong. Something rebukes his conduct. He knows that he is going against an inward voice. It is the voice of conscience, dictating to us a law we did not make, and which no man could have made, for this voice protests whether other men know our conduct or not. This voice is often quite against what we wish to do, warning us beforehand, condemning us after its violation. The law dictated by this voice of conscience supposes a lawgiver who has written his law in our hearts. And as God alone could do this, it is certain that He exists.”
“Finally, justice demands that there be a God. The very sense of justice among men, resulting in law-courts, supposes a just God. We did not give ourselves our sense of justice. It comes from whoever made us, and no one can give what he does not possess himself. Yet justice cannot always be done by men in this world. Here the good often suffer, and the wicked prosper. And, even though human justice does not always succeed in balancing the scales, they will be balanced some day by a just God, who most certainly must exist.” (Rev. Dr. Rumble, M.S.C., “Radio Replies”, Volume 1, In Defence of Religion, Given from the Catholic Broadcasting Station 2SM, Sydney, Australia, 1,588 Questions and Answers on God, [etc.], Chapter One - God, # 1 and # 2; emphasis added.)
Visitors who may want a very, very brief, but much more precise scientific answer, will be interested in this web page: http://www.traditionalcatholicmass.com/home-mn-003.html
“Then Jesus was led by the spirit into the desert, to be tempted by the Devil.” (Matthew 4:1).Demons.
“And His fame went throughout all Syria, and they presented to Him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had palsy, and He cured them.” (Matthew 4:24).
“And when they were gone out, behold they brought Him a dumb man, possessed with a devil.” (Matthew 9:32).
“But He, rising early the first day of the week, appeared first to Mary Magdalen, out of whom He had cast seven devils.” (Mark 16:9).
“Then calling together the Twelve Apostles, He gave them power and authority over all devils, and to cure diseases. And He sent them to preach the kingdom of God, and to heal the sick.” (Luke 9:1).
“Put you on the armour of God, that you may be able to stand against the deceits of the devil.” (Ephesians 6:11).
“And there came down fire from God out of heaven, and devoured them; and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast [anti-Christ] And the false prophet [the pope] shall be tormented day and night for ever and ever. And I saw a great white throne, and One sitting upon it, from whose face the earth and heaven fled away, and there was no place found for them.” (Apocalypse of Saint John the Apostle, 20:9-11).
“Demon. In the N.T. [New Testament] the word is synonymous with the evil spirit, and in English versions of the Bible is rendered ‘Devil’ and consequently designates a maleficent being, a meaning not necessarily implied in the original word ‘demon’. One possessed or controlled by an evil spirit is a demoniac, or energumen.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Demon, p. 287, column b).Hell.
“917. Why does the Catholic Church forget that God is love, and teach the Dogma of Hell?”
“The Catholic Church rightly teaches that a hell of eternal misery is a fact because God Himself has revealed that truth. And God does not thereby make Himself to be otherwise than a loving God. Because God loves there must be a hell. Love cares, and very deeply. It is not indifferent. And it involves hatred of all that opposes its purpose. If a man does not love a girl, he does not mind who marries her. If he really loves her, he resents losing her. If God loves good, He must hate evil. If He did not hate evil, He would not love good. He would be merely indifferent. The greater one's love of good, the greater one's hatred of that which would destroy the good, and, therefore, the greater one's hatred of evil. And God's infinite love is simultaneously an infinite hatred, the hatred being the very fire of love in defense of the thing loved. Every denial of hell is a denial that God is a loving God at all. God's love is like white light. White light contains all colors. If it falls on an object which absorbs none of the light to itself, but reflects all back to the source whence it came, the object is white, as is a white collar. If the object reflects some of the rays, absorbing others, the object will be colored, red or blue or yellow, as the case may be. If the object reflects none of the rays, but absorbs all to itself, the object is black. The difference is in the object, not in the light which falls upon it. So, too, God's love falls upon a soul. If the soul reflects all back to God, it is white in God's sight, a Saint; if it reflects some of God's love, but absorbs part to itself, selfishly, it is not white, but imperfect in God's sight. If it takes all, reflecting nothing back to God, it is black in God's sight. It would not even have existed to be black, had not God loved it. But it has accepted God's gifts only to use those very gifts against God. It is evil and not good. It has rendered itself black in God's sight, opposed to the good God loves, and, therefore, putting itself under the hatred love must have for all that is destructive of good. Good and evil in time have two counterparts in eternity, Heaven and Hell. And both Heaven and Hell can be explained only, and precisely, because God is a loving God.” (Rev. Dr. Rumble, M.S.C., and Rev. Charles Mortimer Carty, “Radio Replies”, Volume 3, In Defence of Religion, Given from the Catholic Broadcasting Station 2SM, Sydney, Australia, 1,364 Questions and Answers on Catholicism and Protestantism, Chapter Ten - The Dogmas of the Catholic Church, # 917, Hell; emphasis added.)
The very famous and well-known Vision of Hell happened on July 13, 1917. Various sources give an account of this Vision of Hell. One of the better-known accounts is found in the book “The True Story of Fatima”, by Father John de Marchi, I.M.C. who personally interviewed many of the eye-witnesses at Fatima. This entire book is available for free download at: http://www.shrineofsaintjude.net/home1343.html
To avoid confusion, what follows is a direct quote from this book using the quotation marks by the author. Father writes in part:
This buzzing sound, referred to by Maria da Capelinha on the occasion of the June apparition, and here by Ti Marto in July, and by countless witnesses in the subsequent and more widely attended apparitions, is too well established by responsible testimony, to be shrugged away. Like the little globule, or ball of light, that so many have attested marked the arrivals and departures of God's living Mother at the small oak tree, it is part of the Fatima story, and part of truth—a gentle inference from heaven, rather than a blow. Exactly why God chooses to draw His pictures dimly for some, and with the-powerful light of creation for others, we do not pretend to know.
But for Lucia and her cousins there was no dimness. Now, above the little tree, the Lady stood. Her beauty taxed their senses. To Jacinta and Francisco, who had never doubted, it was joy renewed. But to Lucia it was more than that. It was a confirmation. It was a homecoming for the heart and spirit. It was everything. It was the Light of God reflected in His Mother. It was knowledge. It was the end of doubt.
“Lucia,” Jacinta said, “speak. Our Lady is talking to you.”
“Yes?” said Lucia. She spoke humbly, asking pardon for her doubts with every gesture, and to the Lady: “What do you want of me?”
(The reader will note, and we hope without impatience or fatigue, that there is no cleverness to this story. The dialogue is always much the same. The Lady speaks her message with a sameness that an able stage director would discard. And yet she gives to all the world the one prescription that the world most needs.)
“I want you to come back here on the thirteenth of next month,” the Lady said. “Continue to say the Rosary every day in honour of Our Lady of the Rosary, to obtain the peace of the world and the end of the war, because only she can obtain it.”
“Yes,” said Lucia, “yes.” She was braver now. Love had restored her. In her gladness she wished only to repair the damage of her recent distrust. “I would like to ask who you are,” she said to the Lady, “and if you will do a miracle so that everyone will know for certain that you have appeared to us.”
“You must come here every month,” the Lady said, “and in October I will tell you who I am and what I want. I will then perform a miracle so that all may believe.”
Thus assured, Lucia began to place before the Lady the petitions for help that so many had entrusted to her. The Lady said gently that she would cure some, but others she would not cure. “And the crippled son of Maria da Capelinha?” No, the Lady said, neither of his infirmity nor of his poverty would he be cured, and he must be certain to say the Rosary with his family every day.
14 Another case recommended by Lucia to the Lady's assistance was a sick woman from Atougia who asked to be taken to heaven. “Tell her not to be in a hurry,” the Lady said. (The tone here is almost like that of any harried mother importuned unreasonably.) “Tell her I know very well when I shall come to fetch her.” There is unquestioned sternness here, for at Fatima, time and again, our Lady made it unmistakably clear that she was speaking for a just and hideously wounded Christ, whose patience, if not exhausted by the sins of the world, had known such trial that even the Infinite had wearied. The Blessed Mother confided to Lucia and her cousins still another secret.
15 “Make sacrifices for sinners,” she instructed them, “and say often, especially while making a sacrifice: O Jesus, this is for love of Thee, for the conversion of sinners, and in reparation for offences committed against the Immaculate Heart of Mary.”
As she spoke these words (Lucia tells us in her memoirs), the Lady opened her hands, as she had in the preceding months, but instead of the glory and beauty of God that her opened hands had shown us before, we now were able to behold a sea of fire. Plunged in this flame were devils and souls that looked like transparent embers; others were black or bronze, and in human form; these were suspended in flames which seemed to come from the forms themselves there to remain, without weight or equilibrium, amid cries of pain and despair which horrified us so that we trembled with fear. The devils could be distinguished from the damned human souls by the terrifying forms of weird and unknown animals in which they were cast.
Ti Marto, who was witnessing the actions of the children by the little oak tree in the Cova da Iria that day, recalls that Lucia gasped in sudden horror, that her face was white as death, and that all who were there heard her cry in terror to the Virgin Mother, whom she called by name.
The children were looking at their Lady in terror, speechless, and unable to plead for relief from the scene they had witnessed. Sadly, but kindly now, the Lady told them:
“You have seen Hell, where the souls of sinners go. It is to save them that God wants to establish in the world devotion to my Immaculate Heart. If you do what I tell you, many souls will be saved, and there will be peace. This war will end, but if men do not refrain from offending God, another and more terrible war will begin.
16 And when you see a night that is lit by a strange and unknown light, you will know it is the sign God gives you that He is about to punish the world with war and with hunger, and by the persecution of the Church and the Holy Father. To prevent this, I shall come to the world to ask that Russia be Consecrated to my Immaculate Heart, and I shall ask that on the First Saturday of every month Communions of reparation be made in atonement for the sins of the world.
“If my wishes are fulfilled,” the Lady continued, “Russia will be converted and there will be peace; if not, then Russia will spread her errors throughout the world, bringing new wars and persecution of the Church; the good will be martyred and the Holy Father will have much to suffer; certain nations will be annihilated. But in the end my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she will be converted, and the world will enjoy a period of peace. In Portugal the faith will always be preserved. Remember, you must not tell this to anyone except Francisco.”
The third apparition was over.
“Is there anything more that you want of me?” Lucia had asked the Lady.
“No, my child; there is nothing more for today.”
In the Cova da Iria (Ti Marto recalls), we heard a great clap of thunder. The little arch that had been built to hold two lanterns trembled as though it was an earthquake. Lucia, who had been kneeling, got up very quickly with her skirts ballooning around her. She cried out, “There she goes, there she goes.”
16 Then after a moment she quieted. “Now you can’t see her any more,” Lucia said. It was to me a great proof.
Now in the Cova the people crowded closer and closer to the children.
“When you were so frightened and sad, Lucia—what had the Lady said to you?”
“It is a secret,” she said truthfully.
“Is it a nice one?”
Lucia reflected, “For some people, yes,” she said. “For others, no.”
“Can't you tell us what it is?”
“No, I could not. I could not possibly.”
The cool calm of the Lady's presence no longer affected the day. Again the sun was glaring and pitiless. The people in a frenzy of interest, pious and vulgar, believing and impudent, prayerful and mocking, all pressed around the children, narrowing the circle, threatening to trample them, until they were rescued by Ti Marto and some others.
The children grasped with remarkable readiness, and held to themselves as their most precious possession, this insight to love and heroic sacrifice that their Lady had granted them. In the fields now, day upon arid and sun-blanched day, they chose to be by themselves. They led their sheep along paths but seldom traveled, and safely away from their critics, away from the endless questions and the crude, coarse comedy that seemed to them a blasphemy, they owned a world peculiarly their own.
“Jacinta,” Lucia asked one day, “what are you thinking of now?”
Jacinta looked up from where she was sitting. It was the sadness of her expression that had prompted the question.
17 “I'm thinking of Hell and of the poor sinners who go there,” Jacinta said. “Oh, Lucia, how sorry I am for all those souls. The people burning there like coals, I wonder—well why doesn’t our Lady show Hell to those people who sin? If they could see it, wouldn’t they stop? Lucia, why didn’t you ask our Lady to show Hell to them?”
“I didn’t think of it,” Lucia said, simply and sadly. She remained still, watching Jacinta, whose tears were flowing freely. She watched while her little cousin, moved with remorse, fell to her knees, repeating between her unfeigned sobs, the precise words of the prayer taught by the Lady:
“O my Jesus, forgive us and deliver us from the fire of hell. Take all souls to heaven, especially those who are most in need.”
The sheep wandered quietly in search of grass amid the prickly weeds of the mountainside. Lucia and Francisco had joined Jacinta now. Prostrated on the ground they repeated endlessly:
“O my Jesus, forgive us and save us....”
Jacinta's boundless zeal permitted her no rest. Looking tactfully at her cousin and her brother, she seemed to feel that with their fierce and heart-wrenching supplications, they could pierce the veil-of heaven and, all by themselves, depopulate the pits of Hell
“Lucia! Francisco! We mustn’t stop our prayers to save poor souls! So many go to Hell!” Her heart beat in endless pity for the damned, but her intelligence demanded reasonably to understand why people went to such a frightful and hideous place as they had seen.
“I answer that even as in the Blessed in Heaven there will be most perfect Charity, so in the damned there will be the most perfect hate. Wherefore as the Saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the Saints will give them very great pain; hence it is written (Is. 26:11): ‘Let the envious people see and be confounded, and let fire devour Thy enemies’. Therefore they will wish all the good were damned.”2. In response to the Question whether every act of the will in the damned is evil, Saint Thomas Aquinas makes a distinction between the deliberate will and the natural will:
“I answer that, A twofold will may be considered in the damned, namely the deliberate will and the natural will. Their natural will is theirs not of themselves but of the Author of nature, Who gave nature this inclination which we call the natural will. Wherefore since nature remains in them, it follows that the natural will in them can be good. But their deliberate will is theirs of themselves, inasmuch as it is in their power to be inclined by their affections to this or that. This will is in them always evil: and this because they are completely turned away from the last end of a right will, nor can a will be good except it be directed to that same end. Hence even though they will some good, they do not will it well so that one be able to call their will good on that account.” (Summa Theologica, Supplement, Question 98, Article 1, Conclusion).3. Summa Theologica, Supplement, Question 98, Article 3, Conclusion:
“I answer that, Not to be may be considered in two ways. First, in itself, and thus it can nowise be desirable, since it has no aspect of good, but is pure privation of good. Secondly, it may be considered as a relief from a painful life or from some unhappiness: and thus ‘not to be’ takes on the aspect of good, since ‘to lack an evil is a kind of good’ as the Philosopher says (Ethic. v, 1). In this way it is better for the damned not to be than to be unhappy. Hence it is said (Mt. 26:24): ‘It were better for him, if that man had not been born,’ and (Jer. 20:14): ‘Cursed be the day wherein I was born,’ where a gloss of Jerome observes: ‘It is better not to be than to be evilly’. In this sense the damned can prefer ‘not to be’ according to their deliberate reason. [*Cf. Summa Theologica, Part I, Question 5, Article 2, Reply to Objection 3].”4. Summa Theologica, Supplement, Question 98, Article 7, Conclusion:
“I answer that, ..... There may also be a reason for sorrow both on the part of the things known, because they are of a grievous nature, and on the part of the knowledge, if we consider its imperfection; for instance a person may consider his defective knowledge about a certain thing, which he would desire to know perfectly. Accordingly, in the damned there will be actual consideration of the things they knew heretofore as matters of sorrow, but not as a cause of pleasure. For they will consider both the evil they have done, and for which they were damned, and the delightful goods they have lost, and on both counts they will suffer torments. Likewise they will be tormented with the thought that the knowledge they had of speculative matters was imperfect, and that they missed its highest degree of perfection which they might have acquired.”5. Summa Theologica, Supplement, Question 98, Article 4, Conclusion:
“I answer that, Even as in the Blessed in Heaven there will be most perfect Charity, so in the damned there will be the most perfect hate. Wherefore as the Saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the Saints will give them very great pain; hence it is written (Is. 26:11): ‘Let the envious people see and be confounded, and let fire devour Thy enemies’. Therefore they will wish all the good were damned.”6. Summa Theologica, Supplement, Question 98, Article 9, Conclusion:
“I answer that, The damned, before the judgment day, will see the Blessed in glory, in such a way as to know, not what that glory is like, but only that they are in a state of glory that surpasses all thought. This will trouble them, both because they will, through envy, grieve for their happiness, and because they have forfeited that glory. Hence it is written (Wis. 5:2) concerning the wicked: ‘Seeing it’ they ‘shall be troubled with terrible fear’. After the judgment day, however, they will be altogether deprived of seeing the Blessed: nor will this lessen their punishment, but will increase it; because they will bear in remembrance the glory of the Blessed which they saw at or before the judgment: and this will torment them. Moreover they will be tormented by finding themselves deemed unworthy even to see the glory which the Saints merit to have.”7. Summa Theologica, Supplement, Question 98, Article 8, Reply to Objection 1:
“Reply to Objection 1: The damned do not hate God except because He punishes and forbids what is agreeable to their evil will: and consequently they will think of Him only as punishing and forbidding. This suffices for the Reply to the Second Objection, since conscience will not have remorse for sin except as forbidden by the Divine commandment.”8. Summa Theologica, Part I, Question 21, Article 4, Reply to Objection 1:
“Reply to Objection 1: Certain works are attributed to justice, and certain others to mercy, because in some justice appears more forcibly and in others mercy. Even in the damnation of the reprobate mercy is seen, which, though it does not totally remit, yet somewhat alleviates, in punishing short of what is deserved.”Summa Theologica, Supplement, Question 99, Article 5, Reply to Objection 1:
“Reply to Objection 1: Those will obtain mercy who show mercy in an ordinate manner. But those who while merciful to others are neglectful of themselves do not show mercy ordinately, rather do they strike at themselves by their evil actions. Wherefore such persons will not obtain the mercy that sets free altogether, even if they obtain that mercy which rebates somewhat their due punishment.”9. Sacred Scripture, which is to say the Holy Bible, mentions evil spirits. Some people call them devils and others call them demons.
“Reply to Objection 2: Men who are damned are not occupied in drawing others to damnation, as the demons are, for which reason the latter demerit as regards their secondary punishment.”11. Summa Theologica, Supplement, Question 98, Article 4, Reply to Objection 3:[*Cf. Summa Theologica, Part I, Question 62, Article 9, Reply to Objection 3 and Summa Theologica, Part II, Question 13, Article 4, Reply to Objection 2. Here Saint Thomas Aquinas tacitly retracts the opinion expressed here as to merit or demerit].
“Reply to Objection 3: Although an increase in the number of the damned results in an increase of each one’s punishment, so much the more will their hatred and envy increase that they will prefer to be more tormented with many rather than less tormented alone.”12. Summa Theologica, Supplement, Question 70, Article 3, Conclusion:
“Accordingly, we must unite all the aforesaid modes together, in order to understand perfectly how the soul suffers from a corporeal fire: so as to say that the fire of its nature is able to have an incorporeal spirit united to it as a thing placed is united to a place; that as the instrument of Divine justice it is enabled to detain it enchained as it were, and in this respect this fire is really hurtful to the spirit, and thus the soul seeing the fire as something hurtful to it is tormented by the fire. Hence Gregory (Dial. iv, 29) mentions all these in order, as may be seen from the above quotations.”13. Saint Augustine said:
“The separation from God is a torment as great as God.” (Cf. Houdry, Bibliotheca concionatorum (Venice, 1786), volume 2, “Infernus,” No. 4, p. 427.)14. Summa Theologica, Supplement, Question 98, Article 7, Conclusion:
“I answer that, Even as in the Saints on account of the perfection of their glory, there will be nothing but what is a matter of joy so there will be nothing in the damned but what is a matter and cause of sorrow; nor will anything that can pertain to sorrow be lacking, so that their unhappiness is consummate. Now the consideration of certain things known brings us joy, in some respect, either on the part of the things known, because we love them, or on the part of the knowledge, because it is fitting and perfect. There may also be a reason for sorrow both on the part of the things known, because they are of a grievous nature, and on the part of the knowledge, if we consider its imperfection; for instance a person may consider his defective knowledge about a certain thing, which he would desire to know perfectly. Accordingly, in the damned there will be actual consideration of the things they knew heretofore as matters of sorrow, but not as a cause of pleasure. For they will consider both the evil they have done, and for which they were damned, and the delightful goods they have lost, and on both counts they will suffer torments. Likewise they will be tormented with the thought that the knowledge they had of speculative matters was imperfect, and that they missed its highest degree of perfection which they might have acquired.”15. Summa Theologica, Supplement, Question 98, Article 2, Conclusion:
“I answer that, A person may repent of sin in two ways: in one way directly, in another way indirectly. He repents of a sin directly who hates sin as such: and he repents indirectly who hates it on account of something connected with it, for instance punishment or something of that kind. Accordingly the wicked will not repent of their sins directly, because consent in the malice of sin will remain in them; but they will repent indirectly, inasmuch as they will suffer from the punishment inflicted on them for sin.”16. “WHAT WILL HELL BE LIKE?”, by Saint Alphonsus Liguori, compiled and edited in a small booklet form by J. Schaefer, Imprimi Potest: John N. McCormick, C.SS.R., Provincial, St. Louis Province, June 15, 1959; Imprimatur: +Joseph E. Ritter, Archbishop of St. Louis, June 24, 1959, includes this data about Hell:
“Hell Is a Definite Place”
“This assertion is confirmed by a passage of St. Luke (16:22): ‘But the rich man also died and was buried in hell’. The sacred text employs the word ‘buried’, because burials are made within the earth. Moreover, the rich man himself describes Hell as a ‘place of torment’ (Luke 16:28), confirming the opinion that Hell is a determined and definite place. In another place it is called a ‘lake’; ‘Thou hast saved me from those descending into the lake’ (Psalm 29:3); and elsewhere, a pool: ‘And the devil who deceived them was cast into the pool of fire and brimstone.’ (Apocalypse 20:9). It is evident, therefore, that Hell is a determined place, and most probably situated within the earth. But as to where, precisely, it is situated, whether at the very center of the earth or nearer to the surface, cannot be determined from any revealed document. St. Thomas also declared that the dimensions of Hell, which will be the dwelling place of the damned after the resurrection, cannot be determined. (emphasis added.)”
The Eternity of Hell
“First of all, we admit that this eternity of suffering cannot be demonstrated apodictically. Why? Because it is a Revealed Mystery, a Mystery of Justice which is the consequence of a Mystery of Iniquity, namely, of Mortal Sin that remains without repentance. Now the Mysteries of Iniquity and Wickedness, and their consequences, are more obscure than the Mysteries of Grace. They are obscure, not only to us, but even in themselves. The Mysteries of Grace in themselves are very luminous. They are obscure only by reason of our feebleness of spirit, which resembles the eye of the owl in the presence of the sun. On the contrary, the Mysteries of Iniquity are obscure in themselves, not only for us. And final impenitence, of which Hell is a consequence, is the darkest of all mysteries. Just as we cannot demonstrate apodictically either the possibility or the existence of the Holy Trinity, of the redemptive Incarnation, of eternal life, so similarly we are unable to demonstrate apodictically the eternity of the sufferings in Hell.” (Reverend Reginald Garrigou-Lagrange, O.P. [b. Auch, France 1877 A.D. - d. Rome, Italy, 1964 A.D.], taught Dogmatic and Spiritual Theology for 53 years at the Pontifical University of Saint Thomas Aquinas, the Angelicum, in Rome, Italy. “L’eternelle vie et la profondeur de l’ame”, published by Desclee de Brouwer & cle, Paris, English translation: “Life Everlasting”; Part 3: Hell; 14. Theological Reasons (230); emphasis added.).
This eternity of suffering.... is a Revealed Mystery, a Mystery of Justice which is the consequence of a Mystery of Iniquity, namely, of Mortal Sin that remains without repentance.This, then, begs the question of how is this Mystery of the eternity of suffering, which is a Revealed Mystery, a Mystery of Justice, revealed?
The Mystery of the eternity of suffering is revealed, as are many other Mysteries, in Divine Revelation. For example, written Divine Revelation discloses various Mysteries, including this Mystery of Justice which includes the eternity of suffering.
The Eternity of Suffering in Hell is divulged in these Scriptures:
“Then He shall say to them also that shall be on His left hand: Depart from Me, you cursed, into everlastingfire which was prepared for the Devil and his angels.... And these shall go into everlasting punishment: but the Just, into lifeeverlasting.” (Matthew 25:41, 46; emphasis added.)There is no way in which the term the eternity of the sufferings in Hell, and the words “everlasting”, “eternal”, “for ever”, and “for ever and ever”, as found in these Infallible Scriptures, can be misunderstood, or interpreted, as “a long time”. On the contrary, the term “a long time” suggests an end and/or a completion after the said conclusion implicit in the term “a long time”.
“Who shall suffer eternal punishment in destruction, from the face of the Lord, and from the glory of His power.” (2 Thessalonians 1:9; emphasis added.)
“But these men blaspheme whatever things they know not: and what things soever they naturally know, like dumb beasts, in these they are corrupted. Woe unto them, for they have gone in the way of Cain: and after the error of Balaam they have for reward poured out themselves, and have perished in the contradiction of Core. These are spots in their banquets, feasting together without fear, feeding themselves, clouds without water, which are carried about by winds, trees of the autumn, unfruitful, twice dead, plucked up by the roots, Raging waves of the sea, foaming out their own confusion; wandering stars, to whom the storm of darkness is reserved for ever.” (Jude 1:10-13; emphasis added.)
“And the smoke of their torments shall ascend up for ever and ever: neither have they rest day nor night, who have adored the beast, and his image, and whoever receiveth the character of his name.” (Apocalypse 14:11; emphasis added.)
“10 And the false prophet shall be tormented day and night for ever and ever. ” (Apocalypse 20:10; emphasis added.)
Prayerfully consider how Christ teaches the existence of Hell, and also describes it, in His parable of the rich man and Lazarus:
“There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day. And there was a certain beggar, named Lazarus, who lay at his gate, full of sores, desiring to be filled with the crumbs that fell from the rich man’s table, and no one did give him; moreover the dogs came, and licked his sores. And it came to pass, that the beggar died, and was carried by the Angels into Abraham’s bosom. And the rich man also died: and he was buried in Hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom: And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame. And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things, but now he is comforted; and thou art tormented. And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither. And he said: Then, father, I beseech thee, that thou wouldst send him to my father’s house, for I have five brethren, that he may testify unto them, lest they also come into this place of torments. And Abraham said to him: They have Moses and the prophets; let them hear them. But he said: No, father Abraham: but if one went to them from the dead, they will do penance. And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.” (Luke 16:19-31).Bottom line:
“Let us think of Hell while we are still living, so that we will not fall into it after we die.”This counsel references Psalm 54, Exaudi, Deus (Hear, O God):
“Let death come upon them, and let them go down alive into Hell. For there is wickedness in their dwellings: in the midst of them.” (Psalm 54:16):
“Descendat in infernum viventes, videlicet, ne descendant morientes,” which is found in a statement (erroneously) attributed to Saint Bernard (Jacques Paul Migne [b. Saint-Flour, France on Saturday, October 25, 1800 - d. Paris, France on Sunday, October 24, 1875], Patrologiæ Latinæ Cursus Completus, published in 221 volumes [1862 - 1864], volume 184, Column 314 b).
“Let nothing trouble thee,
Let nothing affright thee,
All things pass away,
God never changes,
Patience obtains everything,
God alone suffices.”
Saint Teresa of Avila
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