All Souls

The Feast of All Souls is a fitting time to talk about Purgatory.
We will start with the Four Last Things. They are Death, Judgment, Hell and Heaven. These are the things we all will face at the end of our mortal life.
It is not possible to speak of Death and Judgment without speaking of sin. It is divinely revealed truth that sins bring punishment inflicted by God's justice. These must be expiated either through sorrows, miseries or calamities in this life or else in the next life. For those who die in isolation from God due to mortal sin the Church teaches that damnation is the result. For those who, through the blessing of the sacrament of Confession, have garnered the forgiveness of their sins there is still punishment, though of a transient and purifying nature.
Christians have always understood that sin is not just a transgression of divine law but also a contempt of the friendship between God and man. It is a rejection of the love that God has shown us through Jesus Christ.
Therefore for the full remission of sins, it is necessary that not only that friendship with God be reestablished, but that also some voluntary reparation be accomplished. Sin effects not only our relationship with God but also our relationship with the whole communion of the Church. Because of this the vestiges of sin may remain to be cleansed after remission of guilt. This is clearly demonstrated by the doctrine on purgatory

1030 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.
1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:

As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. -St. Gregory the Great
--Catechism of the Catholic Church

Sin is never a personal matter. By sin not only is the individual's relationship with God hurt, but also the solidarity of the Christian Community. However just as the sin of one harms others so to does the holiness of one benefit others. Thus the Christian faithful give each other mutual aid to attain the supernatural aim of the acceptance of salvation, which originates in Christ.

The very ancient dogma of the Communion of Saints thus explains how the efforts of both those already in Heaven, those still undergoing the purification of Purgatory and those still on Earth can be joined in the work of atonement for sin.

So we as Catholics both pray for those undergoing the purification of Purgatory and ask the saints to also pray for them. Because the most perfect prayer and worship of God is contained in the Mass we also offer Masses for the repose of the souls in Purgatory.

A mention on the term “in Purgatory.” The Church does not maintain specifically that Purgatory is a place such as Heaven or Hell or even as the physical Universe is a place. As already mentioned the word Purgatory is used to describe the process of purification that the dead, who are destined for heaven, undergo prior to their entrance to heaven. Informally it is easier to talk of individuals being in Purgatory, though it is prudent to remember that we are not necessarily talking about a concrete place.

Good works, particularly those which people find difficult can also be offered to God for the salvation of sinners. Since the sufferings of martyrs for the faith are considered of great value their work in union with Christ himself is considered to form a repository, a treasury of spiritual merit, which the Church can apply to the perennial debt owed by individuals.

This remission of the temporal punishment due for sins already forgiven is called indulgence. In an indulgence the Church is making use of its power as minister of the Redemption of Christ, which allows it to authoritatively dispense this remission from the treasury which Christ and the saints have won. This is part of the power of the Pope and the bishops to bind and loose on Heaven and Earth as successors of the Apostles.

The aim of ecclesiastical authorities in granting indulgences is not only to assist the faithful in remission of the punishment due sin but also that of urging them to perform works of piety, penitence and charity.

In the past the practice of indulgences have not always been well understood by the faithful, nor even sometimes by members of the clergy (even high ranking members.) It is forbidden to either sell indulgences or to deny their efficacy.

In the days before Vatican II it was common to talk about indulgences in term of periods of time. The object being to compare a specific indulgence to the equivalent period of penitential work by an individual. Unfortunately this practice often caused confusion among the faithful whereby it was correlated to time spent in Purgatory, which was understood to be a place rather than a process. We no longer speak of indulgences in such a way.

Instead we speak of partial and plenary indulgences. An indulgence is partial if it removes part of the temporal punishment due to sin. A plenary indulgence removes all of the temporal punishment due to sin.

Remember indulgences are only effective for removing the punishment for sins which have already been forgiven, either through the sacrament of Reconciliation for mortal sins or for venial sins through another penitential act, such as the penitential rite at Mass, saying the rosary, etc..

We can always apply an indulgence to the dead either to a specific individual or to the known or unknown dean in general as well as to the living. Specifics on indulgences are given in the Apostolic Document Indulgentiarum Doctrina.

Those who die in God's grace and friendship, once they are perfectly purified live forever with God. As it says in the CCC:

This perfect life with the Most Holy Trinity – this communion of life and love with the Trinity, with the Virgin Mary, the angels and all the blessed – is called 'Heaven.” Heaven is the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness. -CCC 1024

We of our own accord do not have the power within us to enter this blessed state. It is only through the power of God manifest in the salvation brought by Jesus Christ that we can attain entrance to communion with God.

So on the Feast of All Souls remember those who are still undergoing the purification of Purgatory and pray for them.

Ut unum sint!

Huge news today from the Vatican:

With the preparation of an Apostolic Constitution, the Catholic Church is responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion.

Or as John Allen reports at New Advent:

In a move with potentially sweeping implications for relations between the Catholic church and some 80 million Anglicans worldwide, the Vatican has announced the creation of new ecclesiastical structures to absorb disaffected Anglicans wishing to become Catholics. The structures will allow those Anglicans to hold onto their distinctive spiritual practices, including the ordination of married former Anglican clergy as Catholic priests.

Yes the Catholic Church is setting up structures to accept not just individual Anglican converts, but whole parishes, diocese, and communions.

Inside Catholic
Get Religion
Whispers in the Loggia
The Anchoress

I hesitate to call it the most important move in true ecumenism since the reformation until I see its fruits. Still even at at its worst it positively dwarfs John Paul's amazing largess in creating the Anglican Use pastoral provision. That is saying no small thing.

"Grant that in your glory..."

In today's reading the Sons of Thunder, James and John asked Jesus for a special favor. They request that Jesus "Grant that in your glory
we may sit one at your right and the other at your left."
Jesus answers:

You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?

They assure Him that they can and He continues,

The cup that I drink, you will drink,
and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.

Now we know what the Sons of Zebedee did not know. That Jesus would enter into his glory on Calvary, nailed to a cross. Those destined by God to be at his right and left hand, revolutionaries against the Roman government, thieves at the very least, probably much worse. One destined for Heaven, the other most likely for Hell.
But we know much more. Of the two brothers both would face the possibility of martyrdom, but only one would do so on the day of Jesus' death. James, like all of the other Apostles, even loyal Peter, would abandon Jesus on that day. Eventually he would, like all the other Apostles but one, return to see the risen Christ. And eventually he would face death and drink from the cup of which Jesus drank on Calvary. As did all his brother Apostles, but one.
John, however would stand at the foot of the cross, with the two Marys, one the Mother of God, the other the holy woman from whom Jesus cast out demons. Can anyone believe that was a safe place to stand on that day? Peter feared to be linked to Christ, so much that he denied Him three times. The others ran away, one so in a hurry that he left his tunic behind.
John stood at the cross in sight of all the Romans. Likely mere feet from the centurion who pierced Our Lord with a lance. If a sword pierced the heart of Our Lady that day what fear, and pain and sorrow must have cut into his heart?
It appears that God must have taken note, because by his willingness to take up the cup of pain from which Jesus drank, John received into his care the vessel of Christs entrance to Earth, his Blessed Mother. And John was blessed with long life, and a peaceful death. The only Apostle not called to taste the cup of martyrdom.
Was this because he was the Apostle whom Jesus loved? Or was it because he was the Apostle who loved Jesus enough to face death even before Pentecost?

Compenetration

We are at the very beginning of a Scriptural study which is based on Salvation History. Catholics do not, generally know Scripture as well as our Protestant brothers and sisters. This is even true of those who are well catechized, themselves a small minority.
One of the interesting thing about Scripture is that it has many layers. I have in the past compared it to an Onion (and an Ogre, for you Shrek fans.) This property is called Compenetration. Compenetration refers to the fact that biblical prophecy frequently has an immediate fulfillment while simultaneously having a more ultimate meaning as well. It is valid for the time in which it was written and for the here and now, often also having a part in the description of Salvation History.
Don't you just love learning a new word?

The song remains the same

Lately I have been reading The Mystical City of God by the Venerable María de Jesús de Ágred. Now sister Maria lived over 400 years ago. It is amazing to me that she could have written something so timely as this:

The order which religious souls should maintain in their desires should be: that they strive to be punctual in fulfilling the obligations of their vows and all the virtues, which are connected with them. Afterwards and secondarily they may engage in voluntary practices, such as are called supererogatory. This order some of the souls, who are misled by the devil to entertain an indiscreet zeal for perfection are wont to invert; thus, while they fail seriously in the obligations of their state. they are eager to add other voluntary exercises and practices, which are usually of small use or benefit, or arise from a spirit of presumption and singularity. They secretly desire to be looked upon as distinguished in zeal and perfection, while in truth they are very far even from the beginning of perfection. I do not wish to see in thee a fault so reprehensible: but first fulfill all the duties of thy vows and of community life, and then thou mayest add what thou canst, according to thy ability and the inspiration of divine grace. This together will beautify thy soul and will make it perfect and agreeable in the eyes of God

Now this brought to my mind the the response to the Holy See's Visitation to the Women Religious orders of the United States by some members of these orders. Seeing some of the things that some women religious are involved in one might wonder if the Venerable Maria, herself a member of a religious order might not have some insight.
I'm just saying.

To teach what the Church teaches

Many have noted an inclination by some, especially in the media, to describe members of the Church using terms which are more suited to political discourse than to religion. It is true that there is often a relationship between an individual's stand on Church teachings and their political leanings. In this worldview Catholics who adhere to Church teachings are often called conservatives, when what they really are is orthodox, Those who are dissidents, that is they do not follow, or believe or support Church teachings are called liberals, when what they often are is heretical.
One can certainly be politically liberal and be orthodox in their beliefs. One can also be conservative and be heretical. It is unfortunately true in the real world that one who is politically liberal is more likely to be a supporter of questionable theological stands. That, at least, is my experience. Why is this?
My belief is because both those who are liberal and those who are dissidents from Church teaching have in common a lack of historical perspective. John Henry Cardinal Newman once said, "To be deep in history is to cease to be Protestant." Many if not most of the changes that Catholic dissidents desire are changes which some Protestant denomination somewhere has already tried. Starting with denial of the primacy, and infallibility of the Pope and the Magisterium to the ordination of women some Protestant group has already tried it. Indeed at its heart any Catholic dissident movement requires at its heart a denial of the teaching authority of the Church.
Not to be misunderstood, conservatives are just as capable of taking a stand in opposition to Church teaching. How many otherwise faithful Catholics argued that waterboarding was alright because we got "useful information that prevented another terrorist attack"? A stand which denies Church's teaching on the principle of intrinsic evil.

Intrinsic evil refers to actions that are morally evil in such a way that is essentially opposed to the will of God or proper human fulfillment. The key consideration here is that intrinsically evil actions are judged to be so solely by their object, independently of the intention that inspires them or the circumstances that surround them.

To support torture is to support an intrinsic evil and is in most cases a sin. As for all such cases support must be proximate, that is it must be an actual effective support for the act, not an unintended consequence.
So how does this touch the catechist? The mission of the catechist is to teach what the Church teaches. A catechist who teaches at odds with the teaching of the Church corrupts souls. He leads others astray. Millstones come to mind, along with other ultimate unpleasantness for the individual catechist, as well as for any others who knew and supported such acts, even if only by a sin of omission.
All are sinners. At least all of those left in this land of exile. No matter how faithful the Catholic there is almost certainly some Church teaching which grates. It is the duty of the catechist to ignore their personal feelings on the issue and teach what the Church teaches. That is our ministry.

New start

In many parishes throughout the Catholic Church in America this is the time that catechetical programs are starting. In the long hot days of summer many parishes wind down their programs. Not that things stop entirely. Many parishes participate in Summer Youth Conferences, such as those sponsored by Franciscan University, and held throughout the United States and Canada. Many also participate in work camps through Sacred Heart or another group. Many diocese also hold diocesan youth conferences. Bible youth Day Camps, a concept borrowed from our Protestant brothers and sisters, have also made inroads in many places. The summer is not without church related activities, but few parishes run their regular weekly catechetical programs through the summer. Hence at this time of year they must wind up their efforts to restart their youth and sometimes adult catechisis programs.
In my own parish we have instituted a very large shake-up by moving to a full parish catechetical program. That means whole families, adult youth and teen programs, which meet every Sunday for several hours. We have even gone so far as to move our Mass times in order to support this. At this point we are unsure of just how many parishioners will regularly attend these sessions. We can be fairly sure those with young children will come. Our Director of Religious Education has made it quite clear that, being that parents are the primary teachers of their children in the faith, that is expected that parent will participate. Strong support of the pastor has prevent misunderstandings about the duties of these parents.
Teens, especially those who can drive themselves, and adults are another matter. We have very little leverage, other that the pastors support for the program, to make adults attend these sessions.
A good sales pitch helps. We are studying the Bible this year, but don't intend to limit this program to "Bible Study." Next year the United States Catholic Catechism for Adults is already on our schedule.
In a world where far too many post VII Catholics are ignorant of the teachings of their own religion adult catechisis is the answer. We had already tried the parish wide weekday evening programs. They mostly attracted the same hand full of parishioners who were already familiar with the tenants of Catholicism, the Bible and often prayer forms such as the liturgy of Hours. We were reaching those who least needed our efforts, though of course all progressed in their faith as a result of these programs. The programs themselves were not wasted, but reaching thirty to forty people out of a parish of 800 families is pretty dismal. By placing our sessions between Sunday Masses we hope people will be willing to come early or stay late to attend.
This is also majorly impacting our youth program. We have used Life Teen for years. We have never done a Youth Mass as part of our program. We have met every Sunday evening separate from Liturgy and have been, I think, moderately successful at filling the Youth Group room every week. Now that teens will be meeting in the morning we have scaled Life Teen back to twice a month, and will spend more time addressing issues rather than strait catechisis.
As can be expect not everyone is enamored of the program. A certain number feel set upon because their favorite Mass time has changed, Others simply don't want to spend more time at Church. (These tend to be the same ones who complain when their is a Baptism at Mass or when the homily goes more than 8 minutes.) I don't expect to see them at any of our programs, and perhaps not any more at the Masses, there being several other Catholic parishes within a short distance.
So we set out on a brand new course. I ask for your prayers and will post on how its going.