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 But what is here understood by stains? According to most theologians, it is not the guilt of sin, but the pain or the debt of pain proceeding from sin. To understand this well, we must remember that sin produces a double effect on the soul, which we call the debt (reatus) of guilt and the debt of pain; it renders the soul not only guilty, but deserving of pain or chastisement. Now, after the guilt is pardoned, it generally happens that the pain remains to be undergone, either entirely or in part, and this must be endured either in the present life or in the life to come.

The souls in Purgatory retain not the slightest stain of guilt; the venial guilt which they had at the moment of their death has disappeared in the order of pure charity, with which they are inflamed in the other life, but they still bear the debt of suffering which they had not discharged before death.

This debt proceeds from all the faults committed during their life, especially from mortal sins remitted as to the guilt, but which they have neglected to expiate by worthy fruits of exterior penance.

Such is the common teaching of theologians, which Suarez sums up in his "Treatise on the Sacrament of Penance." "We conclude, then." he says, "that all venial sins with which a just man dies are remitted as to the guilt, at the moment when the soul is separated from the body, by virtue of an act of love of God, and the perfect contrition which it then excites over all its past faults. In fact, the soul at this moment knows its condition perfectly, and the sins of which it has been guilty before God; at the same time, it is mistress of its faculties, to be able to act. On the other hand, on the part of God, the most efficacious helps are given to her, that she may act according to the measure of sanctifying grace which she possesses. It follows, then, that in this perfect disposition, the soul