Why purgatory?

 As a sequel to my previous post "Why hell?" I would like to reflect on why the state of purgatory is part of Catholic doctrine. As we pray for the faithful departed during the month of November it is important that we understand why we pray for them.

The first place to go is the Catechism of the Catholic Church, where we read: "All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven." (CCC 1030)

"The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned...." (CCC 1031)

At base, I think the need for purgatory is necessitated by the holiness of God. We hear from John: "This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all." (1 Jn 1: 5) Light annihilates darkness: "... because the darkness is passing away and the true light is already shining." (1 Jn 2: 8) Nothing which has darkness in it will survive in the presence of God's pure light or, as we read later in the letter, God's pure love: "God is love, and those who abide in love abide in God, and God abides in them." (1 Jn 4: 16) The way we relate to each other determines whether we are darkness or light: "Whoever says, 'I am in the light,' while hating a brother or sister, is still in the darkness. Whoever loves a brother or sister lives in the light, and in such a person there is no cause for stumbling. But whoever hates another believer is in the darkness, walks in the darkness, and does not know the way to go, because the darkness has brought on blindness." (Jn 2: 9-11)

It is apparent from Scripture that what we do in this life will be judged in the next: "For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil." (2 Cor 4: 10) We can also understand that this judgment admits of degrees of guilt: "That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded." (Lk 12: 47-48) 

The danger is, however, that no one will be saved: "For there is no distinction, since all have sinned and fallen short of the glory of God" (Rm 3: 22-23) yet we are told elsewhere: "this is right and acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth" (1 Tim 2: 3-4) and "This was to fulfil the word that he had spoken, 'I did not lose a single one of those whom you gave me.' " (Jn 18: 9) It is clear that we cannot buy our salvation. We are saved by grace: "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God - not the result of works, so that no one may boast." (Eph 2: 8-9)

The process of the partially sinful soul accepting that grace and being purged of darkness so that it may come fully into the presence of God's light is going to be painful. It means experiencing the unmediated the truth and the faith and humility to accept God's love and mercy. After all the Good Thief turns to Jesus, at the last, and receives salvation without reserve: "Jesus, remember me when you come into your kingdom." (Lk 23: 42) Either I come into the truth while I am alive or I will need to complete the process after physical death by the process of purgatory. The problem is that the soul once it has passed from this life cannot make any further decisions or choices. It is subject to God's judgment and the implications of sin. 

It is at this point that we are not helpless. We can realize that we, who are alive, have the ability to intercede for those who are completing the process of death by being purged of their darkness. The Jews in the period of the Maccabees came to this conclusion: "The noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened as a result of the sin of those who had fallen. he also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was looking for the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore, he made atonement for the dead, so that they might be delivered from their sin." (2 Macc 12: 42-45 and CCC 1032). Therefore, the Church also allows for the faithful to give supplication and support for the dead: "From the beginning the Church has honored the memory of the dead and offered prayers and suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead." (CCC 1032)

33rd Sunday in Ordinary Time

 It strikes me that the fear of the slave who buried his talent was justified. He tells the Master: "Master, I knew you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid" (Mt 24: 24-25) The Master does not deny it, yet he points out that the slave had an option: "You ought to have invested my money with the bankers, and on my return I would have received what was my own with interest." (Mt 24: 27) We do not want to fall prey to pietism, where we passively wait on God. We need to cooperate with grace even in the face of sin and fear: "But the law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might exercise dominion through justification leading to eternal life through Jesus Christ our Lord." (Rm 5: 20-21) This is the case even when I feel that I have only one talent. We must remember that the Master gives to each: "according to his ability." (Mt 24: 15) God knows me and loves me. The talent I have received is for me and can be used by me alone, for his glory. It is not up to me to question his wisdom: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! 'For who has known the mind of the Lord? Or has been his counsellor?' 'Or who has given a gift to him, to receive a gift in return?' For from him and through him and to him are all things. To him be the glory forever. Amen." (Rm 11: 33-36)

32nd Sunday in Ordinary Time

 After Jesus had finished his Messianic task of judging the people, especially their leaders and teaching them, he turns his attention to the end times. The eschatological genre of biblical literature is found most evidently in the Book of Daniel and the Book of Revelation. In these the practice is to tell different stories or parables to illustrate the same point. So, it is in the Gospel of Matthew. A series of parables warn the disciples, with Jesus, in the Matthean community and in the Church of 2026, not to be complacent about their salvation. The Lord will return in glory to judge the world at a time of God's choosing:    " 'But about that day and hour no one knows, neither the angels of heaven nor the Son, but only the Father'." (Mt 24: 36) The parable of the Ten Bridesmaids reminds us not to rely on others for our personal salvation. The wise bridesmaids cannot provide for the others: " 'No! there will not be enough (oil) for you and for us; you had better go to the dealers and buy some for yourselves'." (Mt 25: 9) St Paul exhorts the Philippians: "Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling; for it is God who is at work in you, enabling you both to will and work for his good pleasure." (Phil 2: 12-13) The last thing we want to hear when we come to the pearly gates is: " 'Truly I tell you, I do not know you'." (Mt 25: 12)

Solemnity of All Saints

 The saints are always with us in the Mass. We call upon them in the Confiteor, they are mentioned in the Apostles' Creed, frequently invoked in prefaces to the Eucharistic Prayer. During the Eucharistic Prayer Our Lady and St Joseph, as well as the saint of the day and/or the patron saint of the parish, are called upon for their intercession. Preface I for Saints has some beautiful words: "For you (God the Father) are praised in the company of the saints and, in crowning their merits, you crown your own gifts. By their way of life you offer us example, by communion with them you give us companionship, by their intercession, sure support, so that, encouraged by so great a cloud of witnesses, we may run as victors in the race set before us and win with them the imperishable crown of glory through Christ our Lord." As we participate in the liturgy, let us rejoice with the saints as they participate in the heavenly liturgy, and conceive in our hearts a burning desire to be joined with them in glory.

31st Sunday in Ordinary Time

 Are we aware that people, seeing us attend Mass and identifying as Catholics, whether we like it or not, are measuring us against Catholic law and/or values? As missionary disciples we, the baptized, are exhorted to be visible in faith, contagious in hope and exemplary in charity. We should be happy to manifest our faith in public: "... let your light shine before others, so that they may see your good works and give glory to your Father in heaven," (Mt 5: 16) We certainly do not want to hear the verdict: "... therefore, do whatever they teach you and follow it; but do not do what they do, for they do not practice what they teach." (Mt 23: 3) Whether they are prepared to admit it or not, many non-believers look to the Catholic Church for guidance. When we act contrary to the teachings of the Church on mercy. love and forgiveness we cause scandal: "They tie up heavy burdens, hard to bear, and lay them on the shoulders of others, but they themselves are unwilling to lift a finger to move them." (Mt 25: 4) Let us not discourage others from experiencing Christ through our own shortcoming: "Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!" (Mt 18: 7)

Reflection on the Holy Rosary

 During the month of October there are families in my parish who gather to recite the holy rosary together. The rosary is also recited prior to Mass by weekday Mass goers. This laudable devotion speaks very much of the heart of the people and their response to God's grace as well as their desire for peace in the world. As a result, it has occurred to me to offer some reflections to hopefully deepen our appreciation the tradition we have received and pray more faithfully this prayer.

Monastic Heart

The 150 Hail Marys of the rosary can be seen as imitating the 150 psalms that were sung during the week by the monks and nuns in their communities. In earlier times the people wer usually illiterate and were not able to recite the psalms whether in Latin of their own language. The friars, Dominicans and Franciscans, took the monastery and the proclamation of the world out to the people in their towns and villages. People, wanting to sanctify their lives through prayer and yet stay in their everyday situation, could join themselves to the devotion of the friars by practices such as wearing the scapular and praying the angelus at the appropriate times throughout the day. Those who joined the Third Order of the different religious communities sought to live out the charism of the consecrated life in their own life situation. Similarly, they could pray the rosary in place of the psalms. The Gloria, which concludes the psalms in the monasteries, was prayed a the conclusion of each decade. The Marian anthem which is usually Hail holy Queen (Salve Regina), at the conclusion of the five decades, likewise takes the place of the Marian anthems which conclude the day after Night prayer or Compline. 

Contemplation

The mysteries of the rosary give structure to the prayer. Prayers enter the mystery of the Incarnation by recalling key moments in the life of the Lord. In liturgy we are not bystanders or an audience. Just as with the Station of the Cross the rosary helps us to journey with Christ and to be united with him in his suffering as well as his glory. It is not a question of analysis. We contemplate the beauty of the God's love and his action in bringing about our salvation. As members of his Mystical Body, we are united with him. What Pope St Pius X wrote about the Psalter can also be applied to the mysteries of the Rosary: "Who is not fired with love by the faithful portrait of Christ the Redeemer whose voice Saint Augustine heard in all the psalms, singing, sorrowing, rejoicing in hope, sighing in distress?" (Apost. Const. on the Psalter in the Office of Readings)

History of the Incarnation and the Liturgical Year

When we consider the mysteries of the Rosary as a whole we can discern in them the from the Annunciation to the Coronation of Our Lady as Queen of Heaven the exitus - reditus, the Father sends the Son who bestows the Holy Spirit who takes us through Christ to the Father. The liturgical year is discernable with the Joyful Mysteries being Advent to Christmastide; Luminous Mysteries being the Feasts of the Lord in Ordinary Time and Holy Thursday; the Sorrowful Mysteries speaking of Good Friday and Holy Saturday; the Glorious Mysteries taking us from Easter Sunday through Eastertide to the Feast of Christ the King. The Coronation of Our Lady, which occurs on the Octave of the Solemnity of the Assumption, presumes the Feast of Christ the King. In the way we can consider the Rosary in its entirety is the liturgical year in microcosm. The key Christological moments unite us in contemplating the whole mystery of Christ and not just isolated elements as if they are unconnected events. They are all part of the salvific plan of the heavenly Father. The prayer: 'O God whose only begotten Son...' prayed subsequent to the Salve regina is a translation of the  the Collect taken from the Mass for the Holy Rosary in the 1962 Missal. This prayer has been replace by the Angelus prayer as the Collect for the present Missal which also makes the connection with the fulfilment of our Christian journey through the intercession of the Blessed Virgin.

Praying with Our Lady

St Bernadette Soubirous, starting from 11 February 1858, testifies that the apparition she experienced at Lourdes, who identifies herself as the Immaculate Conception, prayer the rosary with her. She moved the beads through her fingers but did not pray the Hail Mary's but did join her in the Our Fathers. Statues of Our Lady of Lourdes depict the Blessed Mother holding a rosary in her fingers.

At Fatima, Our Lady exhorted the visionaries to pray the rosary for peace. They were also instructed to pray the rosary daily and it was linked to the devotion to the Immaculate Heart of Mary. The prayer given by the angel "O my Jesus forgive us our sins..." was added to the end of the decades. In her final apparition on 13 October 1917 the vision identified herself as "the Lady of the Rosary."

From this we can be confident that Our Lady wishes us to pray with her and through her so as to unite us to the mission and power of her divine Son.

Conclusion

The Holy Rosary is a beautiful devotion which helps to enter more fully into the mystery of Christ. It is not a static prayer rather it invites us to journey through the drama of salvation and ask that we share ultimately in its glory.

30th Sunday in Ordinary Time

 Today Jesus summarizes the law in response to the challenge of the Pharisees. He manages to integrate both the demands of love and the law by citing Deuteronomy 6: 5 and Leviticus 19: 18. He is not teaching anything original, in the Jewish context. So where does Jesus innovate? He does so by revealing the awesome depth and power of God's love for us: "God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins." (1 Jn 4: 9-10) As a result, our motivation and capacity to love God and one another is increased, since we no longer live by our own power but through the transforming action of the Holy Spirit: "For through the law I died to the law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." (Gal 2: 19-21). The litmus test for how much we love God is given in how we love one another: "We love because he first loved us. Those who say, 'I love God,' and hate their brothers and sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also." (1 Jn 4: 19-21)