(3) The position of a purely extrinsic punishment is emphasized, with even unusual vehemence, in the theological glosses inserted, in about 1512 to 1529, in Catherine’s _Dicchiarazione_. Yet it is probably the very influential Jesuit theologian Francesco Suarez, who died in 1617, who has done most towards formulating and theologically popularizing this view. All the guilt of sin, he teaches, is remitted (in these Middle souls) at the first moment of the soul’s separation from the body, by means of a single act of contrition, whereby the will is wholly converted to God, and turned away from every venial sin. “And in this way sin may be remitted, as to its guilt, in Purgatory, because the soul’s purification dates from this moment”;--in strictness, from before the first moment of what should be here termed the “Satisfactorium.” As to bad habits and vicious inclinations, “we ought not to imagine that the soul is detained for these”: but “they are either taken away at the moment of death, or expelled by an infusion of the contrary virtues when the soul enters into glory.”[267] This highly artificial, inorganic view is adopted, amongst other of our contemporary theologians, by Atzberger, the continuator of Scheeben.[268] 6. _The Judaeo-Roman conception must be taken in synthesis with the Alexandrine._ Now it is plain that the long-enduring Penitential system of the Latin Church, and the doctrine and practice of Indulgences stand for certain important truths liable to being insufficiently emphasized by the Greek teachings concerning an intrinsically ameliorative _Purgatorium_, and that there can be no question of simply eliminating these truths. But neither are they capable of simple co-ordination with, still less of super-ordination to, those most profound and spiritually central immanental positions. As between the primarily forensic and governmental, and the directly ethical and spiritual, it will be the former that will have to be conceived and practised as, somehow, an expression and amplification of, and a practical corrective and means to, the latter.[269] (1) The ordinary, indeed the strictly obligatory, Church teaching clearly marks the suggested relation as the right one, at three, simply cardinal points. We are bound, by the Confession of Faith of Michael Palaeologus, 1267 A.D., and by the Decree of the Council of Florence, 1429 A.D., to hold that these Middle souls “are purged after death by purgatorial or cathartic pains”; and by that of Trent “that there is a Purgatory.”[270] Yet we have here a true _lucus a non lucendo_, if this place or state does not involve purgation: for no theologian dares explicitly to transfer and restrict the name “Purgatory” to the instant of the soul’s Particular Judgment; even Suarez, as we have seen, has to extend the name somehow.