The Hope of Resurrection has dawned

Commemoration of All the Faithful Departed

Most of us have a myopic view of reality, we often only see the small picture and are oblivious to the bigger one. We are often told by contemporary wisdom to live in the present and not dwell in the past nor should we be anxious about the future. This is a drastic mistake as it often translates into bad decisions, despair or at the other extreme, false optimism. The truth is that belief in the resurrection is what enables us to live in hope. Hope is the desire for eternal life, "placing our trust in Christ's promises and relying not on our strength but on the help of the grace of the Holy Spirit" (CCC, #1817).

In certainly one of the most beautiful texts in the Roman Missal, we find these profound words meant to broaden our vision:

“In him the hope of blessed resurrection has dawned, that those saddened by the certainty of dying might be consoled by the promise of immortality to come. Indeed for your faithful, Lord, life is changed not ended, and, when this earthly dwelling turns to dust, an eternal dwelling is made ready for them in heaven” (Preface 1 of the Masses for the Dead).

Our Lord’s resurrection has brought about a new dawn of hope, the hope that one day we too shall share and partake in His resurrection and our bodies not be condemned to rot in the grave nor our souls dissipate into oblivion. This is certainly consoling for those who mourn over the death of their loved ones knowing that they have been promised immortality. St Paul exclaims this in his letter to the Corinthians: "This corruptible body must be clothed with incorruptibility, this mortal body with immortality" (1 Corinthians 15:53).

We struggle to find analogies to explain this reality, but the process of metamorphosis that changes a caterpillar into a butterfly comes to mind. The Greek word used to describe the Transfiguration of the Lord is precisely the word that has been used to explain this transformation from nature. Another analogy comes from St Paul in his letter to the Corinthians. To show continuity and discontinuity between this life and the next, Saint Paul turned to the seed and the plant. The seed buried in the ground has one form, and the plant that springs from the ground is in another form. The continuity between the seed and plant is accompanied by discontinuity or radical change. Paul uses this image to contrast the resurrected body with the physical body: what is sown corruptible will be raised incorruptible; what is sown dishonorable is raised glorious; the weak will be raised powerful (1 Corinthians 15:42-44).

But our vision is not just broadened by faith and hope to see what becomes of mortal bodies and immortal souls. We are also given a new vision of the Church as a “bigger tent”. As much as it is a popular jargon to declare that “we are the Church,” it would be pure hubris to declare that we the living faithful are the only members of the Church. We are only “a part” of the Church, a small part. The Catechism of the Catholic Church explains how there are “three states of the Church … at the present time some of his disciples are pilgrims on earth. Others have died and are being purified, while still others are in glory, contemplating ‘in full light, God himself triune and one, exactly as he is'” (CCC 954). Traditionally, these three states have been referred to as the Church Militant, Church Suffering and Church Triumphant. Together, these three make up the Communion of Saints which we profess in the Creed.

As Catholics, it is not just incumbent for us to pray for the living, for their needs and protection and ultimately for their salvation, but we should also turn our prayers to the saints to ask for their intercessions. But let us never forget to pray for the dead, the members of the Church Penitent or Church Suffering. They seem to be the most neglected category in these times when man is unable to see beyond the veil and threshold of death and heaven, for many they remain a mere illusion and mystery. We need to remember the words in the Preface, that in death, “life is changed not ended.”

The idea of funerals and in this particular day in the year, specifically set aside for praying for the dead, is premised on the belief that not all persons who die will immediately go to heaven. In fact, for the vast majority of us, we would most likely be in Purgatory, even if we have lived a fairly good but far from perfect life. Rather than a downer and a wet blanket, this should be a cause for hope and joy, that heaven is not entirely denied to the imperfect but open to those who were on the path of perfection, unfinished products, but through God’s mercy and providence, are brought to that perfection through the fires of His blazing love. As St Paul wrote in his letter to the Romans which we heard in the Second Reading, this hope “is not deceptive, because the love of God has been poured into our hearts by the Holy Spirit which has been given to us.” It is a hope not based on human merits but the result of the sacrifice of Christ who “died for sinful men.”

It is in Christian hope that the Christian community commends the dead to the mercy and love of God for the forgiveness of their sins. The Church encourages you, therefore, to seek indulgences, pray novenas, fast, make sacrifices and have Masses said for the deceased, especially for those who have no one to pray for them. These acts of charity will increase the love of God in your heart and soul and help those who have gone before us in death. As St Ambrose reminds us, “we have loved them in life, let us not forget them in death.”

Our duty is to pray

Commemoration of All the Faithful Departed

News from the battle front of the Israeli-Hamas conflict has brought to the fore something which most people would rather choose to avoid or hide. Death. Where death often hides its ugly visage behind the secure walls of hospitals and retirement homes, where cadavers in coffins are dressed up to make corpses look as if they are still very much alive albeit asleep, it takes a war to show that death is more than statistics and a distant isolated reality. As family and friends grieve, others swear vengeance and retribution, and spectators look on with shock and disbelief, many have asked these question: what has become of these casualties of war and violence, some of them mere babies and children? Is there more to life after their deaths?

If there is no life after death, then all that we can do for the dead is to eulogise them in obituaries, celebrate their lives in memorial services, immortalise them by building monuments in their name or fight wars to seek justice for what has been done to them. But that is not the case. We Catholics do not merely believe that there is life after death but that the soul is immortal. Though our physical bodies experience decay in the grave, the immortal souls continue to live on until they are given new spiritual and glorified bodies at the resurrection of the dead.

That is why today’s commemoration is not just meant to be a memorial of the dead. On the contrary, today is a day when we are reminded of our primary duty to the dead. We pray for the dead, and we do this, not because they need our prayers but because this is what the Holy Spirit has taught us to do. It is a gift of God, to allow us to share in His work in bringing His people to perfection. It is a special gift of hope from God, a great divine courtesy, but it is also a great responsibility on our part.

The earliest Scriptural reference to prayers for the dead comes in the second book of Maccabees. Since Protestants reject the idea of praying for the dead, this book is not included in their canon (collection of books in the Bible). The second book of Maccabees tells how Judas Maccabee, the Jewish leader, led his troops into battle in 163 B.C. When the battle ended he directed that the bodies of those Jews who had died be buried. As soldiers prepared their slain comrades for burial, they discovered that each was wearing an amulet taken as booty from a pagan Temple. This violated the law of Deuteronomy and so Judas and his soldiers prayed that God would forgive the sin these men had committed (II Maccabees 12:39-45).

Who are the dead that we are speaking of? The Church certainly cannot be speaking of the Saints in heaven who have no need of our prayers but whose prayers we are most certainly in need of. Likewise, we cannot be praying for the souls who are suffering the eternal separation of hell. If that separation is permanent and eternal, they can never benefit from our prayers. No amount of prayers can free a soul from hell. Rather, it is the souls in purgatory whom we should be praying for. Purgatory is not a place where bad people become good people, but where good people become perfected in love. The Catechism of the Catholic Church teaches that “all who die in God’s grace, 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)

We need to pray for the dead, for the souls in Purgatory, because this is a task put into our hands. Purgatory is not a remand centre where its occupants are awaiting judgment - whether some would be set free to join the denizens of heaven or sentenced to share the lot of the souls in hell. No, purgatory is where souls are prepared for heaven, it is where the work of God begun in their lives would be completed. God wills that we should share in this work through our prayers.

Purgatory is the process after death where these attachments, the umbilical cord which binds people to the old world, are cut so that people can be free to enter into the life to come. It is the hospital where the infection of sin is eliminated. It is the incubator where heart, lungs, and vision is made ready for a much larger life. Purgatory is not a kind of temporary hell. Hell is eternal separation from God, but purgatory facilitates our eternal union with Him. That is why when we speak of the Last Things, purgatory is not included in the traditional list of four (death, judgment, heaven and hell).

The dead are blessed, and their life is a blessing for us, because they have no life but the life of God, and He is the God of the living, not of the dead. Christ died and rose again that he might become the Lord of the living and the dead, as St Paul tells us (Romans 14:9). In praying for the dead, we are not merely witnessing to the Resurrection, we are instruments of the Resurrection. And by praying for them, we are attesting to the truth, “life is changed, not ended” at death.

So, today there is no point seething over the horrifying massacres of innocents nor try to figure out the culpability of who is responsible for their deaths. Instead of being glued to the daily news of war and retribution fuelled by anger, hatred and prejudice, let us instead pause to pray. In times of war, we often pray for the living, for the survivors, for a cessation to the killing. We forget that one of the most important things that we must do is to pray for the fallen and all the dead. We can’t know for sure where the dead or our beloved deceased are, unless they happen to be canonised saints. So when in doubt, we pray for them. There is no harm, in fact, there is great benefit, to pray for them.

Returning from exile

Commemoration of All the Faithful Departed

There’s something pitiable about the person who lives in exile. To be in a faraway place when your heart is back home can be a severe punishment and a source of discouragement. The closest many of us have been through this experience is when we were sent to our rooms by our parents as punishment or when we were separated from our families and loved ones by thousands of miles due to travel, studies or work. The feeling of homesickness is a clear symptom of someone in exile, but most of us are assured that the feeling will pass because reunion is within reach.

The people of Isaiah’s day, to whom the first reading is addressed, knew that feeling well. Theirs was the plight of the exile. They’re a long way from home, and they have “miles to go before they sleep.” But unlike many of us who are certain of a time when we will be able to return home and reunite with our loved ones, these people who lived in exile were living in the anxiety of an uncertain future. The way home seemed closed and all prospects of reunion appear to have disintegrated. The spectre of living and dying in a foreign land was very real.

For this reason, the prophecy in Isaiah 25 is to them an infinitely consoling song of liberation—an Old Testament Magnificat that anticipates real hope for a bright and glorious future. The hymn breaks into the text unexpectedly, celebrating the end of the humiliation that have befallen the Jews for so long. God is clearly on the move, having subdued the enemies of Israel and having promised to restore them to a place of peace and prominence once again. With God, even the worst exile, which is death, is only temporary. This prophecy celebrates the end of darkness and death for the covenant people.

“On this mountain,
the Lord of hosts will prepare for all peoples a banquet of rich food.
On this mountain he will remove
the mourning veil covering all peoples,
and the shroud enwrapping all nations,
he will destroy Death for ever.
The Lord will wipe away
the tears from every cheek;
he will take away his people’s shame
everywhere on earth,
for the Lord has said so.”

The marvelous truth is that Israel as a nation will rise again from the dead.

As is often the case with Old Testament prophecies, God, the divine Author of scriptures, could see more than the earthly author. It is not difficult to capture glimpses of a greater event and miracle in this passage—the bodily resurrection that awaits all believers at the end of the age. In fact, when Paul writes in 1 Corinthians 15:54 that “death is swallowed up in victory,” he’s citing Isaiah 25:8. When John writes in Apocalypse 7:17 that “God will wipe away every tear from their eyes,” and again in 21:4 that God “will wipe away every tear from their eyes, and death shall be no more,” he’s surely alluding to the same prophecy. Isaiah’s original vision exceeds all expectations.

Whereas, the Jews looked to the fulfilment of this prophecy to take place “on this mountain” and saw Mount Zion, on which Jerusalem is built, as its fulfilment, they failed to recognise that the focus of the prophecy is not the “mountain” but the “Lord of Host” who prepares the banquet, destroys death and restores our communion with God. Christ, Our Lord and Saviour, is the fulfilment of that prophecy, as we see in today’s gospel passage. In the story of the widow of Nain who is grieving over the death of her son, the encounter with the Lord Jesus turns the grieving ceremony into a celebration of life and joy, it is He who removes the mourning veil from her, who wipes away her tears, who destroys death and finally restores her son to her. She did not have to ascend the mountain to experience the fulfilment of Isaiah’s prophecy; the mountain, Jesus, had come to her.

On this day when we commemorate all the faithful departed whom we had lost over the years, we do so not with broken hearts nor in hopeless despair. Just as how our Lord commanded the dead son of the widow to rise up, it is our hope and prayer, that our Lord will command all the faithful departed who have died in His peace, to rise up and have a share in His glory won for us on the mountain where He was crucified.

We live as a people of hope because we believe that humanity’s exile to this sin-scarred planet of crime, cruelty, injustice, and death will one day come to an end. Like Israel of old, we may continue to fail and fall in many ways, we will continue to lose our loved ones to death and one day too, we will have to reckon and accept our own mortality, but God is still God, and we can be certain that He will keep His promises:

• He will prepare a feast for His people.

• He will destroy the corpse’s shroud that enfolds us all.

• He will swallow up death forever.

• He will wipe away the tears from our faces.

• And He will remove His people’s disgrace from all the earth.

In other words, death itself will be exiled forever, and the people of God will finally be home. And the authority for such a great hope is that the Lord Himself “has said so”.

Our duty is to continue to pray for the dead, for the souls in Purgatory, and we do this, not because they need our prayers but because this is what the Holy Spirit has taught us to do. It is a gift of God, to allow us to share in His work in bringing His people to perfection. Purgatory is where souls are prepared for heaven, it is where the work of God which begun in their lives would be completed. It is the “processing centre” where exiles are prepared for their final homecoming to heaven. God wills that we should share in this work through our prayers. And by praying for them, we are attesting to the truth, “life is changed, not ended” at death.

Purged by Love

Commemoration of All the Faithful Departed

Yesterday we remembered all the saints, both named and unnamed. Today, we remember those who have passed from this life with faith, hope and trust in the promise of eternal life. It is so much easier to just simply believe that those in the second category automatically fall into the first that is, all our departed loved ones are already in heaven and enjoying beatific vision. But that is something we can only hope for and can never be certain unless the Church definitively declares them saints, what we call canonisation.

At the root of today’s commemoration is the question: What happens to us when we die? If our belief is that death is the end, then it doesn’t make any difference: there is nothing more. This, of course, is not our belief as Catholics. We believe that the life of every individual matters to God. We believe that there is life-after-death; we believe in the Resurrection; we believe that when we die, the person we are lives on; the person does not die; and we believe that this person will live for all eternity, eventually with a resurrected body – just like our Lord Jesus Christ.

Many of us here are carrying the memory of a deceased spouse, parent, child, or best friend deep in our hearts. It is our wish, it is our desire, it is our hope, and for some, it is even our belief, that our loved ones are “in peace” in Heaven, as the Book of Wisdom so comfortingly assures us. But the truth is that we do not know this for a fact. Canonisation involves a long and stringent process of determining whether someone is in heaven or not. But very often, at the time of the death of a person, we can never come to that conclusion with absolute certainty. We should avoid a widespread heresy that is so prevalent today, that hell does not exist and presumes that basically everyone and anyone who dies somehow automatically gets upgraded to heaven no matter what life they lived here on earth. If this be the case than what we’re doing today at this Mass and what we do at every funeral would be basically a big waste of time.

So, what is the proper attitude we should have toward the salvation of those we know who have died? The first thing is that we shouldn’t judge them. With our finite capacities, we cannot know what’s really in another’s heart. We see appearances but only God sees the heart. In some cases, we extend funerals even to those who commit suicide because we don’t know what was in the person, that led to the decision. The only time we do refuse funeral is when the person made it absolutely clear that he was doing it for reasons contrary to the Catholic faith. On the other hand, we’re not to judge people to be saints in heaven either. A person might seem to be a great father or a loving mother, or a generous philanthropist, but we might not know of their dark hidden secrets or ulterior motives. For that reason, we, as Catholics, leave all the judging to God. And because we don’t know, we hope for their salvation and we pray for their salvation.

That is why praying for the dead is so important. When we say that we pray for the dead, we are ultimately saying that we believe in this reality called purgatory. Unfortunately, there has been a lot of misunderstanding concerning this doctrine. Some have thought that we “go” to purgatory and then, we are judged as to whether we go to heaven or hell. Others see this as a mini-hell for those who didn't quite make it all the way into heaven. If purgatory is a mini-hell, it explains why so many people choose to canonise the dead as if this was a quick “Get out of Jail” bonus card. 

So what is purgatory? To begin with, let's look at the word “purgatory” which comes from the old Latin word “purgare,” which means “to cleanse” or “to purge.” So you can think of purgatory as a time of cleansing or final purification in preparation to spend eternity in the presence of God. Citing Pope Gregory the Great, the Catholic Church teaches that “all who die in God’s grace, 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 next question is why is purgatory necessary? Can’t we just get to heaven as we all hope to one day? Well, the Church teaches that to enter heaven, one must be completely attached to God and radically detached from all sin and everything that is not of God. “Nothing unclean shall enter heaven” (Rev. 21:27). There are many who do not live and die with that type of purity of life and hence they need to be purified to enter into the kingdom in which God is all in all. So what about people who say a fundamental “yes” to God, but drag their feet, clinging to some “small” sins, nursing some attachments to the evil that they’ve supposedly renounced?  Purgatory is the process after death where these attachments, the umbilical cord which binds people to the old world, are cut so that people can be free to enter into the life to come.  It is the hospital where the infection of sin is eliminated.  Purgatory is not a kind of temporary hell. Hell is eternal separation from God, but purgatory facilitates our eternal union with Him.

The next question which follows, did the Church just make this all up? Is this teaching about praying for the dead and purgatory unbiblical and just man-made? The answer is definitely no. The teaching on purgatory and praying for the dead finds its source in scriptures. The earliest Scriptural reference to prayers for the dead comes in the second book of Maccabees. Since Protestants reject the idea of praying for the dead, this book is not included in their canon (collection of books in the Bible). The second book of Maccabees tells how Judas Maccabee, the Jewish leader, led his troops into battle in 163 B.C. When the battle ended he directed that the bodies of those Jews who had died be buried. As soldiers prepared their slain comrades for burial, they discovered that each was wearing an amulet taken as booty from a pagan Temple, a violation of the Law. So Judas and his soldiers prayed that God would forgive their sins.

Second Maccabees tells us, very succinctly, “It is a holy and wholesome thought to pray for the dead, that they might be loosed from their sins” (2 Macc 12:45). The Catechism of the Catholic Church says, “From the beginning the Church has honoured the memory of the dead and offered prayers in 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). In God’s plan of salvation, our deeds of love offered in union with Christ’s own sacrifice may help others. Christ calls us to be co-redeemers with Him. Just as His passion, death and resurrection brought salvation to the whole human race, so our deeds of love united to His, by God’s own design, can help those who have gone before us. It is a spiritual work of mercy.

Let’s be honest. The vast majority of us will not go immediately to heaven after judgment because we’re not living as true saints in this world but are regularly making compromises with our faith. And because of this, the vast majority of people will need prayers after they die. We would need a lot of prayers. So we need to take these things seriously – our funeral liturgy is meant to worship God and beg His mercy for the dead and not an opportunity to glorify or canonise the dead. We need to start offering masses for the dead because there is no greater prayer, there is no greater sacrifice, than the Holy Sacrifice of the Mass, which re-presents the Sacrifice of Our Lord on Calvary. It’s time to visit the graves of our loved ones, not just to remember them but to pray for them, not just once a year but as often as possible. As St Ambrose of Milan taught us, “We loved them in life, let us not forget them in death.” 

We are the Church, if we include Them

Commemoration of All the Faithful Departed (All Souls) 2017

Many people suffer from an over exaggerated sense of self-importance, whether as individuals or collectively as a group. A dead give-away is when they begin almost every sentence with the royal ‘we’. Some feel that whenever they speak, they do so as a representative of the rest of the world or at least of its majority. They imagine themselves as the focal point of reference, the centre of the universe, the Solar system’s centrifugal axis where all other planets must find their orbit. Psychiatrists have a term for this – it’s called ‘Narcissistic Personality Disorder.’ The Church too has sometimes been subjected to this egocentric and megalomaniac worldview. Thus the declaration, “We are Church!”

When speaking of the Church, it has become quite fashionable to say – “We are Church.” The reason for its popularity and attraction is because it implies a kind of democratisation of the Church; an identification of the Church with its grassroots rather than with the hierarchical elite. For those who may not be aware, ‘We Are Church’ is also the name of an organisation of dissenters, a church “reform” group that was started in the German-speaking world some years ago and has now spread to other countries. You would find the usual trendy, politically correct dissenter on their menu: women priests (for), clerical celibacy (against), homosexual sex (for), contraceptives (against), abortion (for) etc.

What most Catholics are not aware of is that the above label or way of describing the Church is not just highly inadequate, but also distorts the vastly complicated ecclesiology of the Church. The Church is not just the sum total of its living members but also encompasses the members who are separated by the boundaries of death. Death does not sever their membership in the Church of Christ. GK Chesterton, one of the most famous converts to Christianity at the turn of the 20th century argued that if one wishes to apply the principles of democracy to the Church, especially in the area of its teachings or Sacred Tradition, then one must speak of "a democracy of the dead", a democracy that extends through time, encompassing all Christians who have come before the present generation and all Christians who will follow hereafter. So, to those who flaunt the problematic ‘We are Church’ slogan whenever they wish to dictate or pontificate to others, this is going to be news for you – ‘You are in the minority!’

But there is a proper context when we wish to use the pronoun, “we.”  When we say: “We are Church” – well, it is true: that is what we are, we are not just anybody. But the “we” is more extensive than the group that asserts those words. The “we” is the whole community of believers, today and in all times and places. Who is this ‘greater we’? The answer lies in the liturgical celebrations of these two days. Today’s Commemoration of All the Faithful Departed and yesterday’s Solemnity of All Saints, remind us that whenever we use the pronoun “we”, we must necessarily refer to those not living in present company. When discussing this greater conception of the Church under the doctrine of the Communion of Saints, the Church, the Mystical Body of Christ, has been traditionally described in a threefold manner as the Church Militant, the Church Suffering and the Church Triumphant.

The saints and angels in heaven compose the Church triumphant, because they have gained the crown of victory. The souls in purgatory compose the Church suffering, because they still have to expiate for their sins before they can enter heaven. The faithful on earth, that’s us, compose the Church militant, because we have to struggle ceaselessly against the enemies of their souls, the world, the flesh and the devil. But there is only one Church, one Mystical Body of Christ, because its members are united by supernatural bonds, incapable of being severed even in death with one another and with Christ, their Head, thus resembling the parts and head of the living human body.

Today, on All Souls Day, the Church reminds us of our duty to pray for the dead. St. Augustine says: “Prayer is the key by which we open the gates of heaven to the suffering souls.” The Church teaches us that just as we love and respect our living brethren, so do we love and respect those of them who have departed this life. We express our love for our departed relatives and friends through prayer. Death and burial cannot sever the Christian love which united the living with those once living and now deceased. We pray for the faithful dead not because we believe that God's mercy can only be triggered by our intercession, but because it is our life task to hold in our minds and hearts those who are given to us through kindred and affinity, and as friends, colleagues and neighbours.  This task transcends the boundaries of life and death.

Today’s commemoration teaches us an important truth about the Church - there is interdependence among the members of the Church – no one lives for himself alone, but for the entire body. Every good a member does perfects the whole Body, of which he is a part. We need to be always in the sync with the rest of the Body, especially with its Head, and not constantly plot to overthrow it with our own plans of Church-domination. This supernatural fellowship where all three Churches commune together, praying for one another is known as the doctrine of the Communion of Saints. The Church Triumphant prays for the Church Militant, who in turn prays for the Church Suffering.  We, the faithful who comprise the Church Militant, pray to the Church Triumphant, for their intercession and they, in turn, plead with the Lord on our behalf.  The Church Suffering cannot pray for themselves; therefore, they cannot hope for the intercession of the Saints in Heaven without the Church Militant, praying on their behalf. This interplay has been described by some authors as a great philharmonic orchestra with God as its supreme maestro. It is really awesome when you think of the integral part each of us plays in God’s Symphony of Salvation.

Thus, the doctrine of the Communion of Saints, though one of the least understood or known, is one of the most consoling dogmas of the Church. The doctrine injects the necessary antidote for humility to our hubris-filled notion of Church. ‘We’ are not Church, only a part of the Mystical Body of Christ, a small minority in fact. Thus, we must defer to the wisdom of the majority, those who have reached the perfection of heaven, the Church Triumphant.