Msgr. Peter J. Vaghi
Title of Series: "What Catholics Believe: The Faith Professed"

Part 9: "Everything You Ever Wanted to Know About Heaven, Hell, Purgatory (Limbo), and Life Eternal But Never Really Asked"

June 7th, 2007
First Thursday

I have entitled this last First Thursday meditation of the year, this conclusion of our study of pillar one of the new catechism (The Profession of Faith) -- "Everything You Ever Wanted To Know About Heaven, Hell, Purgatory (Limbo), and Life Eternal But Never Really Asked."

The last two articles of the Creed, Articles 11 and 12 of the Apostles Creed, treat what theologians used to call the "four last ends" -- death, judgment, heaven, and hell. For sure, in our politically correct climate, none is a popular topic for reflection today. Add to them Article 10, our faith in the forgiveness of sins, and you have three articles that are commonly avoided in many Sunday homilies -- perhaps because of their seeming distance from contemporary life. Surprisingly, however, many questions are posed about these articles of the faith from inquirers and Catholics themselves. We do an injustice without giving them their proper attention. They are moreover articles of our faith, not simply theological arguments.

Article 10: "I believe in the forgiveness of sins."

Do we really believe, at the level of faith, that our sins can be forgiven, wiped away completely? Do we
even acknowledge that we do sin, that there is such a thing as sin? Do we believe that it is necessary that our sins be forgiven, and if so, why? Do we acknowledge that Jesus Christ suffered and died
precisely that our sins might be forgiven? Do we believe that the Risen Lord Jesus, on Easter Sunday
night in the upper room, breathed on His disciples and said to them "' Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.'" Jn 20: 22-23. Do we believe that, after the Resurrection, the Risen Lord sent His disciples on mission "so that repentance and forgiveness of sins should be preached in his name to all the nations?" Lk 24:47 Do we believe that Baptism is the first and chief sacrament of forgiveness of sins? Do we believe that it was Christ's will that the Church possess the power to forgive the sins of the baptized and that the Church exercises this power through her bishops and priests in the sacrament of penance? Finally, do we truly understand and believe that the “‘sacrament of penance is necessary for salvation for those who have fallen after Baptism, just as Baptism is necessary for salvation for those who have not yet been reborn?’” CCC 980

This is our faith! This is our precious Catholic faith! It is what is meant when we profess each Sunday -- "I believe in the forgiveness of sins." What a great gift that our God, who is rich in mercy, has given us through the Church!

The catechism makes it clear that "there is no offense, however serious, that the Church cannot forgive." CCC 982 As powerful as the grace of Baptism is, however, it does not deliver us from the weakness of nature. If we are honest with ourselves, we could not but admit that we daily -- each of us -- fight against our inclination towards evil

There should be no joy greater that receiving the forgiveness of our sins in the Sacrament of Reconciliation. There should be no embarrassment in confessing our sins -- and confessing them monthly or more often if necessary -- for so integral is repentance to the Christian life and to our faith. The forgiveness of sins is a grace. Jesus' nail marks are signs of our salvation from sin. No source of joy could be greater than knowing that Jesus continues to forgive us today. What a supreme act of love from Jesus for us. “I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.” Lk 15: 7 Please, do not deny Him that opportunity.

Article ll: "I believe in the resurrection of the body."

From the very beginning of Christianity, this belief in the resurrection of the body was attacked as an
otherworldly fantasy. Even St Augustine writes: "On no point does the Christian faith encounter more
opposition than the resurrection of the body." CCC 996 It would seem to have been much easier to accept the Platonic view which argued for the immortality of the soul but dropped all hope in the resurrection of the body. The Catholic faith teaches both the immortality of the soul and the resurrection of the body. Moreover, as the catechism teaches, "belief in the resurrection of the dead has been an essential element of the Christian faith from its beginnings." CCC 991 In fact, the yearning to save the body from the ravages of death is as old as human nature itself. The image of the ancient Egyptians embalming the bodies of the pharaohs' bodies comes to mind immediately.

Importantly, this object of our faith is linked to Jesus' own resurrection. This is the key to its understanding. The then-Cardinal Ratzinger once wrote: "The real and authentic Resurrection of Christ is the pattern and cause of our coming resurrection." In fact, Jesus personalizes this belief by saying: "I am the Resurrection and the life." Jn ll:25 It is the hinge, if you will, for this teaching of our faith. St. Paul makes that quite clear: "If the Spirit of him who raised Jesus from the dead dwells in you, he who
raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you." Rom 8:ll

Despite the opposition, the early Christians hadconfidence and hope in the raising of their bodies. This confidence is again reflected in St. Paul's letter to the Corinthians: "How can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain...But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep." CCC 991

The catechism raises a series of questions -- almost apologetic in tone -- to help us understand the meaning of the resurrection of the body. What is rising? Answer: In death, the soul lives on and immediately goes to meet God for judgment. The human body decays. The soul awaits the end of time when God will restore it to its glorified and resurrected body which will share either eternal life in heaven or punishment in hell. Who will rise? Answer: All the dead will rise -- those who have done good and those who have done bad. How? Answer: We look to Christ -- His resurrected body. It was truly Jesus’ earthly body but it was different. He came and went at will. But He did not return to His earthly life. This "how" exceeds our earthly imagination and understanding. It is ultimately only accessible in faith. But Fr. Gerald O’Collins, S.J. looks to artists and sculptors for some help. They go beyond the familiar appearance of the human body to express it in a new way. They so often discover an inner glory in their subjects. O’Collins writes: "The resurrection (of the body) can be seen as nothing less than the divine artist disengaging our hidden body of glory."(Believing,Understanding the Creed, 165) He also describes the Transfiguration experience as an example of "luminous and powerful moments from the story of Jesus and some of his saintly followers (which) offer memorable glimpses of what resurrection life could be like." (Believing, Understanding the Creed, 168) The catechism, however, calling the Eucharist "a foretaste of Christ's transfiguration of our bodies" concludes: “‘Just as bread that comes from the earth, after God’s blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection.’” CCC 1000

Finally, the question When? Answer: Definitively "at the last day" -- at the end of the world. Christ will raise us up on the last day, but in a certain sense, we have already risen with Christ. United with Christ
in Baptism, we already truly participate -- although in a hidden way -- in the heavenly life he Risen Christ -- even now.

In expectation of that day when we hope to share fully in His Risen life, the catechism underscores the
"dignity" of belonging even now to the body of Christ. "This dignity entails the demand that [a believer] should treat with respect his own body, but also the body of every other person, especially the suffering." CCC 1004 What does this mean? It rules out euthanasia and assisted suicide. It rules in reverence and purity for our bodies and the bodies of others.

To rise means that we also must die. The Catechism speaks of this aspect of the human condition as the one "most shrouded in doubt." CCC 1006 Death is the end of earthly life. Death is the consequence of sin. Even though man's nature is mortal, God had destined him not to die. Death entered the world as a consequence of sin. Death is the end of our earthly pilgrimage. Finally, death is transformed by Christ. "The obedience of Jesus has transformed the curse of death into a blessing." CCC 1009 It has undone the sin of Adam.

Precisely because of Christ, Christian death has a positive meaning: "If we have died with him, we will
also live with him." (2 Tim 2:ll) Or as it is stated in the Preface for the Mass of Christian burial: "Lord, for your faithful people life is changed, not ended. When the body of our earthly dwelling lies in death, we gain an everlasting dwelling place in heaven." CCC 1012

Finally, the catechism teaches that we should nonetheless prepare ourselves for our hour of death. Ask our Blessed Mother in the Hail Mary, for example, to intercede for us "at the hour of our death."

Article 12: "I believe in life everlasting."

In the old Baltimore catechism, one of the first question and answers was: Why did God make you? I am sure many of you remember the answer. Repeat if you do -- God made me to know, love and serve Him in this world and to be happy with Him forever in the next. Hence, one of the ends, one of the purposes, of creation is life everlasting. This belief is the last article of the creed -- "I believe in life everlasting."

At the heart of our Catholic tradition is the need for preparation for death, for life everlasting. The best
preparation, above all, is a holy life. But there are also the specific sacraments that prepare us for our
heavenly homeland. Penance, the Anointing of the Sick and the Eucharist constitute the three sacraments that complete our earthly pilgrimage. The last Eucharist, especially, (called Viaticum -- food for the journey) has particular significance. It is the seed of eternal life -- "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day." Jn 6:54

When the Church has absolved the dying person from sins, sealed that person with anointing and given that person Jesus in Viaticum (Last Eucharist), she speaks with sweet assurance: "Go forth, Christian soul! May your spirit, as it leaves the body, be met by Mary and all the angels and saints. May you see your Redeemer face to face."

A Gallup Poll concluded that 94% of Catholics believe in Heaven whereas 80% believe in Hell. 94% of Protestants believe in Heaven and 77% believe in Hell.

There are two judgments: the particular judgment (at our death) and the general judgment (at the end of the world).

Immeditately upon death, the immortal soul faces a "particular judgment." Each one of us goes immediately at that time to heaven, hell, or purgatory. Each represents a different type of relationship with God. In what way?

1.) Heaven -- Those who die in God's friendship and grace, and who are perfectly purified, will live forever with Christ. Heaven is not a mailing address beyond the clouds. It is being with Christ forever. "Eye has not seen nor ear heard, nor has the human heart conceived what God has prepared for those who love him." (l Cor 2:9) Heaven is seeing God face to face (i.e. the Beatific vision). It is the perfect life with the Most Blessed Trinity, with the Virgin Mary and all the angels and the saints. It is our ultimate goal and the realization of our deepest desires, a state of supreme and definitive happiness. It is beyond description or imagination. “Scripture uses a variety of pictures to help us understand heaven, such as a wedding party, a banquet, the Father’s house, a state of unending happiness.” USCCA 154 Artists have taken cues from the Bible to depict Heaven as a garden of paradise or a heavenly city or the marriage feast that will never end. We will meet again our families and friends. But, above all, the primary source of our happiness will be communion, union with the tri-personal God, made known to us in and through Jesus Christ.

2.) Purgatory (Final Purification) -- Those who die in God's grace and friendship, but who are not fully purified from their sins, are assured of eternal salvation. They still must undergo purification, however, before entering the heavenly state. It is entirely different from the punishment of the damned. This is purgatory. The tradition of the Church speaks of "a cleansing fire" or a "purifying fire." Although much is not spoken of purgatory in recent years, it is still a part of our faith and cannot be ignored. “The Church assists those in Purgatory through prayer and especially the Eucharist in the their final process of purification. Offering Masses for the deceased is a most powerful way of aiding them. November 2nd of each year, the Commemoration of All the Faithful Departed (All Souls Day), is a day of special remembrance and prayer for the dead.” USCCA 154

3.) Hell -- "We cannot be united with God unless we freely choose to love him. But we cannot love God if we sin gravely against him, against our neighbor or against ourselves.” CCC 1033 To die in mortal sin
without repenting or accepting God’s merciful love means remaining separated from Him forever by our own free choice. There is an urgency about God’s command to love Him and neighbor. This state of definitive self-exclusion from communion with God and the blessed is called “hell.” It is the ultimate punishment for failure to love God, neighbor and ourselves. It is eternal separation from God. The teaching of the Church affirms the existence of hell. Fear and guilt are not the proper responses to the reality of hell. To face the possibility of hell honestly and maturely is to accept the daily call to responsibility and the urgent call to daily conversion. “Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life and those who find it are few.” Mt 7:13-14

Often when we speak of heaven, hell and purgatory, we speak of “limbo.” It traditionally has been seen as the fate at death of unbaptized infants who through no fault of their own were not baptized. The “theory” of limbo has attempted to deal with souls of infants who die subject to original sin and without baptism and who therefore neither merit the beatific vision nor yet are subjected to any punishment because they are not guilty of any personal sin, i.e. a state where unbaptized infants spend eternity without communion with God.

Recently, on January 19th, 2007, the International Theological Commission issued its study of the “theory” of limbo. It held that this theory, not even mentioned in the new catechism of the Catholic Church because it has no clear foundation in revelation reflects “an unduly restrictive view of salvation.”
For sure, because of original sin, baptism is the ordinary way to salvation, and parents are urged to baptize their children as soon as they can. At the same time, the Commission, concluded that there are
reasons for prayerful hope that unbaptized infants who die will be saved and enjoy the beatific vision. The Church’s hope for these infants’ salvation reflects a growing awareness of God’s mercy.

Earlier in this reflection, I spoke of the particular judgment which each receives at the moment of death.
The final judgment, or last judgment, takes place at the end of the world.

“The holy Roman Church firmly believes and confesses that on the Day of Judgment all will appear in their own bodies before Christ’s tribunal to render an account of their own deeds.” CCC 1059 This will be the resurrection of all the dead, “of both the just and the unjust.” Acts 24:15 In the presence of Christ, the truth of each person’s relationship with God will be laid bare.

Often when in Rome, I make a point to visit the Sistine Chapel to view Michelangelo's newly refurbished fresco of the Last Judgment. I could not help hearing the words of Mathew's Gospel resonating in my ears as I look each time at this magnificent piece of art: "Then Christ will come 'in his glory, and all the angels with him...Before him will be gathered all the nations, and he will separate them
one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his
right hand, but the goats at the left…And they will go away into eternal punishment, but the righteous into eternal life.” CCC 1038

On a lighter side, in his book, Essentials of the Faith, A Guide to the Catechism of the Catholic Church, Fr. Alfred McBride, O. Praem. recounts a legend about the Sistine Chapel fresco of the Last Judgment. It claims that a cardinal disliked the artist's use of nudity and harassed Michelangelo about it. Irritated, Michelangelo put him in the fresco, writhing in hell. Outraged, the cardinal reportedly said to the Pope: “Make him take me out of there.” Amused, the Pope replied: “Eminence, you know very well that I can only help people get out of purgatory.” (108) The fresco is quite overwhelming -- the fires of hell, the grey faces of those there, this cardinal wrapped in a serpent. One could not help but pause.

The thought of the Last Judgment should not riddle us or paralyze us, however, with worldly fear but in the words of the catechism "it inspires a holy fear of God." CCC 1041 It should call us to a deeper
conversion. "It proclaims the 'blessed hope' of the Lord's return, when he will come 'to be glorified in his saints, and to be marvelled at in all who have believed.’” CCC 1041

We know not when the end of the world will come. But when it does, the Kingdom of God will come in its fullness. We live in the hope of "new heavens and a new earth." The just will reign with Christ forever, in body and soul, and the material world will also be transformed. God will then be "all in all" (l Cor 15:28) in eternal life.

In the words of then-Cardinal Ratzinger: “You, Lord, are yourself the new heaven, the heaven in which God is a man. Give us the new earth in which we men become branches of you, the tree of life, steeped in the waters of your love and taken up into the ascent to the father, who alone is the true progress we all await.” (Images of Hope, 78)

At the end of the creed, we say AMEN. In Hebrew, AMEN comes from the same root as the word “to believe.” Jesus Christ is the definitive “AMEN” to the Father’s love for us.

As we say “amen” this First Friday (Thursday) of June, this month dedicated to the Sacred Heart, we also say “amen” to nine sessions on the first pillar of the catechism -- the faith professed.

I would encourage you, however, not to put the catechism away during the three months of vacation before we meet again in October. I have an assignment for you. It was suggested to me by Cardinal Shoenborn in his book (along with then-Cardinal Ratzinger) on their introduction of the catechism:

“Thanks to the sizable number of cross-references, but also to the citations of the Fathers and saints, whoever takes the time to become acquainted with this first and longest part of the Catechism will be able to ascertain to what a degree statements about the faith are intimately connected with the entire Christian life, which finds expression in the celebration of the liturgy, in prayer and in moral action. Numerous testimonies of holy men and women prove how deeply faith can penetrate one’s life in order to transform it into a new life in Christ. The words of Saint Augustine at the close of the first part are a stimulus to such contemplative reading: ‘May your Creed be for you as a mirror. Look at yourself in it, to see if you believe everything you say you believe. And rejoice in your faith each day. (1064)” (Introduction to the Catechism of the Catholic Church, 79-80)

A very pleasant summer to each and every one of you!