If the Holy Sacrifice is of infinite value, why doesn't one Mass empty purgatory?

November 2^nd, All Souls’ Day

There need be no defense of the obvious truth that the Holy Mass is of infinite value. Considering who is offered and who makes the offering, there can be no doubt that the Holy Sacrifice is enough not merely to redeem this world, but a thousand and ten thousand more worlds. Indeed, even then, the value of the Mass would not in the least be exhausted.

Thus, given that the Mass is enough to redeem ten thousand worlds and more, one may rightly ask why it is that a single Mass offered on All Souls’ Day for all the Faithful Departed does not suffice to empty out purgatory. Why is it that we must continually have Masses offered for the poor souls in purgatory?

Can we pray for aborted babies? Did Pope Francis?

“Pope Francis prays at Korean cemetery for aborted babies”

So runs the headline at the Catholic News Agency website [here]. But the article fails to support the headline. Indeed, while it is clear that Pope Francis prayed at a monument for aborted babies, the text of the prayer is not given – it seems that the prayer was offered in silence, and perhaps we won’t ever hear exactly what our Holy Father said.

There is a theological problem when we it comes to praying “for” aborted babies – Are we to suppose that they are in purgatory? If so, What sin did they commit for which they must suffer purification? If not, Why would they need our prayers?

Why do the souls in purgatory suffer so? An answer from St. John of the Cross

The month of November is dedicated to the poor souls in purgatory. These holy souls are assured of their salvation and enjoy the possession of the three theological virtues, and yet they suffer greatly. Indeed, excepting only the pains of hell, there is no suffering which can compare with that which the souls endure in the purifying fires of purgatory.

The one consolation of purgatory would be the fact that it is only temporal and not eternal suffering which must be endured. Indeed, every soul in purgatory will eventually enjoy the beatitude of heaven. However, the souls which languish there are not consoled by this thought, for it seems to them that their purgation will go on forever. While they do truly possess the theological virtue of hope (and so are certain of their salvation), yet they are overcome by the thought that their current sufferings will go on forever and that God has abandoned them.

This is the teaching of the mystical doctor, St. John of the Cross. His experience of the dark night of the soul gave him light in this point.

Why priests ought to wear black vestments for funerals and for All Souls' Day

Though the New Theological Movement blog rarely enters into matters liturgical or rubrical, preferring to consider the more profound theological foundations, the re-introduction of the use of black vestments in parish life seems to us to be so important to the renewal of the faith of the people (at least in the USA, though most likely throughout the world) that we must devote a post to this cause.

In the Novus Ordo – that is, the ordinary form of the Roman Rite which is celebrated in most parishes in the USA (in English) – there is no reason why black may not be used regularly. In the usus antiquior – the extraordinary form – black vestments remain mandatory for certain Masses. Let us consider the theological points first, and then we will make a few practical conclusions.

[this article is a re-posting from last year (here)]

Ought we to pray for young children who have died?

In this article we enter upon a very sensitive question – Ought we (or even, Can we) pray for the young children who have died before attaining to the use of reason? Thus, we consider miscarried, aborted, and still-born children; as well as those who have died after birth but before growing up. Additionally, we must consider what difference the sacrament of baptism would make in regard to our praying or not praying for these children. Further, we note that those who have never had use of reason but have grown past the age of childhood (i.e. the severely mentally disabled) are, for our purposes, included in the notion of “young child” insofar as they have not attained to the use of reason.

In this article, we will discuss certain points about the traditional doctrine of limbo (which is not binding on any Catholic). I know that this will be a very sensitive subject - please recognize that, in spite of the great many possible theological opinions on limbo and other subjects, there are still some things we can say with great certainty regarding young children who have died. To ease the heart, I will say here at the beginning of the article that young children who have died (even without baptism) are most certainly in a state of perfect happiness and they know and love God while knowing that he loves them infinitely - but whether this is a natural or supernatural happiness, I do not know.

Can the poor souls pray for us?

In the month of November, it is fitting that we think on the poor souls in purgatory. While it is a matter of faith that the saints can pray for us, and likewise that we can pray for the poor souls, there is no little question as to whether the souls in purgatory can pray for us. While there is much popular devotion today – which seems also to be supported by the experiences of certain more recent saints (for example, St. Pio) – by which the faithful invoke the intercessory power of the holy souls, it is good to recognize that the majority of the tradition is decidedly against this possibility.

Granting that nearly every Church Doctor has either implicitly or even explicitly held that the poor souls cannot pray for us, is there any ground for imploring their intercession?

[Much of this article was occasioned by comments and questions regarding an earlier post on the nature of purgatory.]

How indulgences are offered for the dead

Throughout the month of November (and especially in the first eight days) the Church encourages her faithful children to offer indulgences on behalf of the poor souls in purgatory. Pope Paul VI states that this is a great work of charity and helps us to grow further in charity and in communion with the Church (cf. apostolic constitution, Indulgentiarum doctrina).

Still, we might wonder how it is that an indulgence can be applied to the holy souls. Since the Church on earth has no jurisdiction over the souls in purgatory, how can she provide an indulgence to ease their sufferings?

Black must come back (in the Liturgy)

Though the New Theological Movement blog rarely enters into matters liturgical or rubrical, preferring to consider the more profound theological foundations, the re-introduction of the use of black vestments in parish life seems to us to be so important to the renewal of the faith of the people (at least in the USA, though most likely throughout the world) that we must devote a post to this cause.

In the Novus Ordo – that is, the ordinary form of the Roman Rite which is celebrated in most parishes in the USA (in English) – there is no reason why black may not be used regularly. In the usus antiquior – the extraordinary form – black vestments remain mandatory for certain Masses. Let us consider the theological points first, and then we will make a few practical conclusions.

Some facts about purgatory

These early days (indeed, the whole month) of November is a time specifically devoted to praying for the poor souls in purgatory. How sad it is that relatively few Catholics even think of the poor souls! Certainly, this woeful neglect on the part of so many is due largely to the fact that few priests have been preaching about purgatory over the past thirty to forty years.

I do hope that we all are taking advantage of the opportunity to gain a plenary indulgence for the dead each day between the first and eighth of November. The requirements for gaining this special grace (from the handbook of indulgences) are:

1) To visit a cemetery and say any prayer for the deceased (the person does not need to actually be buried in that particular cemetery).

2) To be in the state of grace when the work is accomplished.

3) To go to confession.

4) To pray for the Holy Father (an Our Father and Hail Mary, as well as the Creed or the Glory Be, are the traditional prayers).

5) To receive communion devoutly.

6) To be free from all attachment to sin (even venial sin).

Note: Communion should be received on the day or near the day in which the visit to the cemetery is made. Confession may be made several days before or after (and one confession suffices for multiple indulgences [but communion must be received for each plenary indulgence]).

Finally: Only one plenary indulgence may be gained each day (excepting in the case of the moment of death, when a second may be acquired).

Additionally, the usual requirements being met, a plenary indulgence for the deceased may be gained on November 2^nd by visiting a church or oratory and offering an Our Father and the Creed.

Now, let’s consider some facts about purgatory!

Prayer, purgatory on earth

According to the common teaching of theologians, and of the Fathers and Doctors of the Church, the chief pain of purgatory is the delay of the beatific vision. The soul suffers immensely for she knows that she will soon see God. She loves God intensely and desires to be with him. She is confirmed in good and so has a certain hope of heaven; but she knows too that she would already be enjoying life everlasting, if only she had prepared herself more on earth. Thus, the primary suffering of purgatory is the waiting – it is this waiting which is most purifying.

It is also the teaching of theologians that the suffering of purgatory is generally much greater than the suffering experienced on earth. Thus, to endure a little suffering on earth with a true spirit of contrition and love, and with the intention of offering that pain for the purification of one’s soul, is to gain a great advantage – a little pain on earth can avoid a great deal of suffering in purgatory. Hence, we ought to desire to live out our purgatory as much as possible while still on earth! The primary means we can do this is through prayer.

Is there fire in purgatory?

The doctrine of purgatory is revealed through certain scriptural texts which speak of a burning fire – cf. 1 Cor 3:15, 1 Pet 1:7. Though there are certainly other passages of the Bible which can be drawn upon (e.g. Job praying for his dead children, the Judas Maccabeus praying for the dead), the Tradition of the Church has principally relied upon the passages referring to fire – this is especially noticeable in the declarations of Florence and Trent.

Hence, we come to a very important question: If the Church discovered the doctrine of purgatory through meditating upon the scriptural images of a purifying fire, ought we to hold that there is material fire in purgatory? With the help of the Catechism of the Catholic Church and the great Thomistic theologian Fr. Reginald Garrigou-Lagrange, we may succeed in shedding some light upon this question.