Category: ForgivenessAre you worth the time? Why would a priest take time for me?Q: Why would a priest spend time with a nobody like me? A: In the past year I have talked with a number of good Catholics interested in spiritual direction. Almost all of them expressed a feeling Her struggle reflects things within her that are good, and some that are obstacles to her spiritual growth. The good is the honest recognition that before God and holy men and women, we rightly feel a bit unworthy. We are fallen creatures after all. On the other hand, the worst sinner among us still bears the image of God. Each person on this planet was specifically brought into existence by God (For you created my inmost being; you knit me together in my mother’s womb – Psalm 139:13). He desires a relationship with each and every person – this includes you. If we struggle in a similar way, it would be well worth our time to meditate on the parable of prodigal son (St. Luke 15:11-32). We should see ourselves as the prodigal and God as the loving father. He longs for us and regardless of the level of depravity to which we have lowered ourselves, He eagerly awaits our return. The second He sees our hearts turning His way, He opens His arms to receive us. He not only offers us forgiveness, but heaven and earth begin to rejoice with Him. Turn to Him and those whom He has consecrated to serve you to Him. He has provided priests and consecrated in order to help you come to Him. Don’t deny Him when He has given so much for you. He is eagerly waiting for a deeper relationship with you and any good priest will see that and delight in your desire to grow deeper in Christ.
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Please explain plenary indulgences and purgatory! – Part III
The Days of Our Indulgences I want to start with two clarifications. First of all, one reader referred to the older practice of linking indulgences with particular numbers of “days” in purgatory. That practice has been officially phased out, not because it was doctrinally false, but because it was so easily misunderstood. It fostered the kind of mathematical piety that some of our readers are rightly uncomfortable with. The current practice is much simplified. The popes grant indulgences for certain pious actions (praying the stations of the cross, lifting your heart to God during the day, reading the Scriptures each day…), but they no longer assign numbers of days. Rather, they are simply partial or full indulgences. This means that they can help make reparation for our sins and those of the faithful who are now in purgatory. The Church doesn’t want us to think of salvation as a math problem that we can calculate and manipulate. And yet, the Church recognizes that our active love for God and neighbor can make a real positive impact on our souls and those of our brothers and sisters. Indulgences are simply one expression of this beautiful aspect of God’s plan for salvation. Doctrine Options And that brings us to the second clarification. Indulgences are not merely an expression of popular piety. Expressions of popular piety, like pilgrimages, novenas to saints, and prayer vigils, are encouraged by the Church insofar as they help some of us stay energetic in our pursuit of holiness. But they are entirely optional. Even the Rosary (probably the most popular of all) is entirely optional, though it has been strongly recommended by every pope since the start of the twentieth century. Even approved Marian apparitions (Fatima, Lourdes, Guadalupe…) are not an integral part of the Catholic faith. No Catholic has to believe in them or be devoted to them. They belong to what is known as private revelations. Whereas doctrines like the Resurrection of Christ and the Immaculate Conception are not optional. They are integral parts of Revelation, and knowingly rejecting them is a sin against faith. Indulgences are closer to this side of the spectrum; they are both a doctrine and a practice. In other words, believing in indulgences is not optional. It is taught by the teaching authority of the Church as a true doctrine, as integrally related to Revelation. So, even if some of us don’t like the doctrine and the practice, even if we don’t try to obtain them, we must accept the truth of indulgences as part of our faith. In fact, an entire subsection of the Catechism is dedicated to explaining and praising this doctrine and practice. (I have reproduced it below, if you want to see it – #s 1471-1480). The Heart of the Matter Those were the easy items. Now comes the hard part. I am glad that our readers were so honest with their responses to this Q&A, because some of those responses raise an important issue. The Catholic Church is, precisely, Catholic, i.e. universal. Within this spiritual family we find every possible type of personality and temperament, every single level of education and formation, and all existing cultural variations. This is part of the richness of what it means to be Catholic. And this richness has practical repercussions in the realm of piety, of expressions of faith. Many native Mexicans, for example, make the last miles of their pilgrimage to the Shrine of Our Lady of Guadalupe on their knees, painfully shuffling over concrete and stone as a sign of their devotion. Bosnian Catholics cherish their tradition of climbing Cross Mountain barefoot, as an act of penance. Now, all of us may not feel called to these kinds of faith-expressions, but we should all respect them. We must try to guard our hearts against the temptation to judge others by the standard of our own limited perspective, our own personal preferences. This is precisely why we are so blessed to have a clear explanation of our faith in the Catechism, and a divinely guided teaching authority in the Church. Those are the standards by which we should strive to evaluate and judge what we experience and encounter. The Bottom Line The bottom line is that only God can see into the depths of the human heart. Only he knows which members of the lightening-fast-Rosary-group are raving hypocrites, and which are truly and beautifully praying. When we are tempted to pass judgment on others, we should ask God to remind us that we are not called to judge, but to love, which can certainly involve sisterly correction and instruction, but never condemns one’s neighbor. As Jesus made so uncomfortably clear: “Stop judging, that you may not be judged. For as you judge, so will you be judged, and the measure with which you measure will be measured out to you. Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own eye? How can you say to your brother, ‘Let me remove that splinter from your eye,’ while the wooden beam is in your eye? You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye” (Matthew 7:1-5). X. INDULGENCES 1471 The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance. What is an indulgence? “An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.“81 “An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin.“82 The faithful can gain indulgences for themselves or apply them to the dead.83 The punishments of sin 1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the “eternal punishment” of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the “temporal punishment” of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.84 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the “old man” and to put on the “new man.“85 In the Communion of Saints 1474 The Christian who seeks to purify himself of his sin and to become holy with the help of God’s grace is not alone. “The life of each of God’s children is joined in Christ and through Christ in a wonderful way to the life of all the other Christian brethren in the supernatural unity of the Mystical Body of Christ, as in a single mystical person.“86 1475 In the communion of saints, “a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. between them there is, too, an abundant exchange of all good things.“87 In this wonderful exchange, the holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin. 1476 We also call these spiritual goods of the communion of saints the Church’s treasury, which is “not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the ‘treasury of the Church’ is the infinite value, which can never be exhausted, which Christ’s merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy.“88 1477 “This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission in the unity of the Mystical Body.“89 Obtaining indulgence from God through the Church 1478 An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity.90 1479 Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted. Yours in Christ, Father John Bartunek, LC, ThD Please explain plenary indulgences and purgatory! – Part II
A: Last time we explored, briefly, the reality of purgatory, as a prelude to understanding the great gift of indulgences. Purgatory is the process of purification by which someone who dies in friendship with Christ but not completely freed from selfishness is prepared for the definitive union with God of which heaven consists. God Indulges in Mercy Through the favor granted by an indulgence, God’s mercy permits this purification to happen more quickly than otherwise. Instead of having to suffer through the purification oneself, in other words, purification is obtained through the suffering already undergone by Christ and the saints. Indulgences can’t free souls from hell, but they can speed up the purification process for oneself or for souls in purgatory, by remitting this temporal punishment (the restorative purification) that personal sins create the need for. There are two types of indulgences: partial, which repairs some of the self-damage caused by sin, or plenary, which repairs all of the damage. As you mention in your question, the Church has usually attached indulgences to some act of piety, by which we can show our love for God and neighbor. Plenary indulgences always include a particular act of piety (like half an hour adoration of the Blessed Sacrament), plus confession within a week, Holy Communion, and prayers for the pope and his intentions. But they also require a complete interior detachment from sin. Sometimes it is hard for us to know if we are fully detached. But even if we are not, God will honor our prayers and faith in some way, perhaps through granting a partial indulgence. Those Complicated Catholics Doesn’t this all seem a bit complicated? Why doesn’t God just simplify things? We can never know all of God’s reasons, but the doctrine of indulgences does reflect his wisdom in myriad ways. First of all, it shows his justice. God longs to forgive all sinners and welcome them back into his friendship and his family. But it would be unfair to simply ignore the damage that sin does. Justice requires that the damage, including that done by the sinner to the sinner’s own soul, be repaired. But God is also merciful, and so he allows us to help each other out, to bear each other’s burdens, to contribute to the good of one another, both here on earth, and after death. Furthermore, the obvious benefit that indulgences give to souls in purgatory can motivate us to a deeper prayer life. I know one couple who structure their spiritual lives around obtaining a plenary indulgence every day. This keeps them on track – they have to pray daily and be receiving the sacraments regularly in order to obtain those indulgences. It adds objectivity to their spiritual life. The bottom line, however, is charity, love. Obtaining indulgences for souls suffering in purgatory exercises true supernatural love for neighbors whom we may never meet till our family feast in heaven. And when we exercise true, supernatural love, it grows – nothing matters more than that. Yours in Christ, Father John Bartunek, LC, ThD How do I deal with pain from the past?
A: This question is relevant for all of us, because all of have wounds from the past, whether wounds caused by our own sins, or by others whose sins affect us. Often, a vague understanding of how the healing process happens can cause frustration, and that can distract us from following God’s lead on a day-to-day basis, seriously hindering our spiritual growth. Standing on the Right Foundation In the case alluded to by this question, the origin of the past wound seems to with someone else. The questioner has been hurt and, it seems, betrayed. That reality is inhibiting them from hoping that the future can ever be truly joyful, healthy, and fruitful. The pain and the fallout from the past betrayal has created an impenetrably black horizon, or so it seems. The same experience can result from one’s own sins and betrayals. Having fallen over and over again, having sinned grievously in relation to a crucial relationship or responsibility, or having culpably missed a God-given opportunity – these failures can sap hope and vitality as much when we commit them as when we suffer them. In either case, God wants to pierce the dark horizon with his unconquerable light. And he not only wants to, he can. God is both all-good, and all-powerful: “And the light shines in darkness, a darkness which was not able to master it” (John 1:5). We must consciously return to that conviction of our faith when we run up against this painful situation. In prayer, we should express our faith in God’s goodness and omnipotence, and we should also express the depths of our sorrow and pain. Look, for example, at Psalm 32 (for situations in which we are the ones who have failed), or Psalm 22 (for situations in which we are suffering because of the sins of others). This is the foundation of supernatural hope: We know, by the sure knowledge of faith, that the hurt and mistrust we experience now is, in God’s plan, only a short part of the story, not the end of the story. Having taken our stand on that foundation, God will usually roll back the darkness in one of two ways. Two Paths to Heal Past Wounds First, he can dissipate the darkness directly and quickly. This happens. Sometimes he grants an extraordinary grace in which the battered heart is renewed almost as soon as it has been wounded. A memorable example of this was seen in John Paul II’s visit to the prison cell of his would-be assassin, Mehmet Ali Agca, in 1983, almost as soon as he was released from the hospital. Later, the Pope also greeted and embraced the assassin’s mother. The common and oppressive – and in this case even justifiable – darkness of anger and vengeance never even had a chance to take root in the pontiff’s heart. Certainly, John Paul II’s long life of prayer and penance had created a spiritual maturity that allowed God’s grace to act quickly and decisively. But even for less mature Christians, God in his wisdom sometimes grants quick release from darkness and hurt. Second, and more frequently, God performs the healing gradually, and he allows us to be active participants in the process. In this case, the spiritual wound, like a serious physical injury, requires time and treatment. The treatment takes the form of grace obtained through prayer and the sacraments. We not only need to ask for God’s healing in prayer, but we need to learn to reflect deeply and meditatively on the example of Christ – this is commonly called mental prayer. At the same time, we need to approach the sacraments of confession and the Eucharist frequently and with supernatural confidence. When God chooses to follow this second path, we usually face a couple temptations. In the first place, we become impatient. We just want the healing process to be over already! And secondly, we can begin to rebel against God by refusing the treatment, through giving up on prayer and distancing ourselves from the sacraments. But if God chooses to lead us along the path of time and treatment, he has his reasons. He will use that path to heal other wounds too, wounds we don’t even know we have. He will use it to help us grow in virtues that we don’t even know we need. Throughout this long and painful journey, in other words, God is coaching us in hidden ways, helping us fulfill the dream for our lives that he has always had, even since before he formed us in the womb. Along the way, it’s helpful to keep St Peter’s dictum in view: “But one thing, beloved, you must keep in mind, that with the Lord a day counts as a thousand years, and a thousand years count as a day” (2 Peter 3:8). A Couple Practical Tactics I can’t finish without mentioning two very practical tactics we can use to cooperate with God’s time and treatment: forgiving and giving. Forgiveness takes place in the core of our being, in our will. If someone has wounded us, we forgive them by praying that God absolve them from their sin and lead them to heaven. If you wish someone would go to hell, you have not forgiven them. This spiritual forgiveness can coexist with a lot of emotional pain, resentment, and anger. Those emotions reside in a more superficial part of the soul, and they will gradually diminish, especially if you begin to pray for the person who has offended you. On the other hand, if it is one’s own sins that are causing the darkness, this “forgiving” step takes the form of accepting God’s forgiveness. This acceptance takes place at that core of our being, and can also coexist with tricky emotions. But in our hearts, we know that God’s mercy is infinite, and infinitely capable of forgiving our sins: “Though your sins are like scarlet, they shall be white as snow; though they are red as crimson, they shall be like wool” (Isaiah 1:18). Giving is the second tactic. It involves focusing our energy on living the here-and-now as God would have us, in spite of the pain, darkness, and interior storms. Each moment, we know pretty well what God’s will is for us: being faithful to the normal, everyday responsibilities of our lives, whether it’s washing dishes or preparing for a board meeting. By giving ourselves to these duties with a spirit of faith, and doing so because God wants us to and as God would like us to, we invest less energy in the past, the source of the darkness. It’s like moving forward under a cloudy sky knowing that the sun is still shining above the clouds. In other words, we can still make a decent effort to do all the good we can do here-and-now, even if the here-and-now happens to look a bit like a shipwreck. And doing good is the best way to outsmart evil: “Do not be mastered by evil, but master evil with good“ (Romans 12:21). Yours in Christ, Father John Bartunek, LC, ThD |
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