'Wedding garment', which Calvin erroneously understands of faith, for he came by faith to the nuptials. St. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be charity. This is the sentiment of the ancients, of St. Gregory, St. Ambrose, and others. What St. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity. In his 70th homily on St. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation. When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual. (St. John Chrysostom) --- It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire. (Bible de Vence)
Those who don't have a clean garment at their particular judgment are not allowed into heaven. Either it has to be cleansed in purgatory, or will be cast into hell for eternity. Period!
St. Alphonsus Liguori, a Doctor of the Church, says the following concerning an unfavorable judgment:
'Thus the damned see that God deserves infinite love, and that they cannot love him. St. Catherine of Genoa being one day assailed by the Devil, asked him who he was. He answered with tears: "I am that wicked one who is deprived of the love of God. I am that miserable being that can never more love God." They not only cannot love God, but, abandoned in their sins, they are forced to hate him: their Hell consists in hating God whom they at the same time know to be infinitely amiable. They love him intensely as their sovereign good, and hate him as the avenger of their sins. Their natural love draws them continually to God; but their hatred drags them away from him. These two contrary passions, like two ferocious wild beasts, incessantly tear in pieces the hearts of the damned, and cause, and shall for all eternity cause them to live in a continual death. The reprobate then shall hate and curse all the benefits which God has bestowed upon them. They shall hate the benefits of creation, of redemption, and the sacraments. But they shall hate in a particular manner the sacrament of baptism, by which they have, on account of penance, b which, if they wished, they could have so easily saved their souls; and above all, the most Holy Sacrament of the altar, in which God had given Himself entirely to them. They shall consequently hate all the other means which have been helps to their salvation. Hence, they shall hate and curse all the angels ad saints. But they shall curse particularly their guardian-angels,--their special advocates; and, above all, the divine mother Mary. They shall curse the Three Divine Persons,--the Father, the Son, and the Holy Ghost; but particularly Jesus Christ, the Incarnate Word, who suffered so much and died for their salvation. They shall curse the wounds of Jesus Christ, the Blood of Jesus Christ, and the death of Jesus Christ. Behold the end to which accursed sin leads the souls which Jesus Christ has so dearly bought.'
Many are called, but few are chosen.
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