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The Daily Telegraph quotes Paris Soir as reporting that a Czech airman was asked by invading German soldiers to show them places at the lithely Aerodrome, Bohemia, which had been mined. He took the party to one of these places, and then exploded the mine. All were killed. Did he commit suicide and murder?
If the incident reported is true, the airman may safely be acquitted of suicide, as he probably did not intend hie own death, but merely perreitted it as an unavoidable part of the consequences of what seemed to him a good act, viz., the destruction of his country's enemies.
In itself, however, and apart from what the airman himself may have thought, the destruction of the Germans would seem to have been murder, either because the country had surrendered itself to the Germans, and hence, the state of belligerency having come to an end and a German de facto Government existing, civil obedience was due to them; or alternatively, because his single independent action could not conceivably be effectual towards freeing his country from the German yoke.
Can Purgatory be proved from Scripture? (M. D., Tulloch).
Yes, the Scriptures tell us of the existence of a temporary state of purification by which some just souls are prepared for eternal life. Perhaps the clearest text is 2 Mach. xii. 43-46, where the inspired writer explicitly praises the action and purpose of Judas lVfachabaeus, who made a collection and sent the money to Jerusalem so that sacrifice might be offered for some of his men killed in battle. These men were known to have sinned, and it is clear that Judas believed that penalties may remain for the sinner to pay after death, and that, sometimes at least, these penalties can be remitted after death. His action shows that Judas believed that the good works of the living can help the dead, especially those who die piously (as, in spite of their previous sin, his men had done, fighting for their country and their religion). Here, then, we have all the essential elements of the Catholic doctrine of Purgatory.
Again, in I Cor. iii. 10-15, St. Paul tells us that the works of teachers shall be tried in the fire of God's judgment and that he whose works are imperfect " shall suffer loss," though he himself be saved. So this text shows there is at least a purgatorial purification for some teachers (of the Gospel). But if for them, then for others also.