This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1896 Excerpt: ...de Corona Militis Cap. 3; de Monogam. Cap. 10; de Exhort. Castitat. Cap. 11. The oblation rendered the soul for which it was offered a participant in the mysteries of the Eucharist. Passionis SS. Pcrpetuse et Felicitatis Cap. II. JJ 3, 4. This celebrated case is one of the main arguments of the Church to prove early belief in purgatory, it being assumed that Dinocrates was there and was released by the prayers of his sister. That it was regarded in the fourth and fifth centuries as inditullian as a settled custom of the Church, are recognized and described by Hippolytus, and by the time of the Apostolic Constitutions we have the formulas of the prayers employed, supplicating God to pardon the sins of the deceased, voluntary and involuntary, and place his soul in Abraham's Bosom. We learn, moreover, that this was customary on the third, ninth and fortieth days and on the anniversary.1 In this there is no allusion to the performance of mass, nor do we find it in the request which, in 250, Celerinus sent from Rome to Carthage for aid in redeeming the soul of his sister, who had died after lapsing in the Decian persecution. He was performing heavy vicarious penance for her, and this he hopes, with the prayers of the Carthaginian confessors and martyrs, will procure her pardon.2 Cyprian, however, attached a special value to commemoration in the service of the mass, which was efficacious both for the living and the dead; in the case of the latter special offices were recited on anniversaries and other commemorations,3 and this came eating his baptism after death is shown by the efforts of St. Augustin to disprove it, but he is reduced to the argument that if this were so it would have been stated in the account, and he might have committed sin at the age of seven...