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ALL SAINTS SUNDAY (NOVEMBER 1, 2015) [ replaces OT 31 [B] 2015] (L/15)

Synopsis of All Saints Day: The feast and its objectives: All baptized Christians who have died and are now with God in glory are considered saints. All Saints Day is intended to honor the memory of countless unknown and uncanonized saints who have no feast days. Today we thank God for giving ordinary men and women a share in His holiness and Heavenly glory as a reward for their Faith. This feast is observed to teach us to honor the saints, both by imitating their lives and by seeking their intercession for us before Christ, the only mediator between God and man (I Tim. 2:5). The Church reminds us today that God's call for holiness is universal, that all of us are called to live in His love and to make His love real in the lives of those around us. Holiness is related to the word wholesomeness. We grow in holiness when we live wholesome lives of integrity truth, justice, charity, mercy and compassion sharing our blessings with others. Reasons why we honor the saints: 1- The saints put their trust in Christ and lived heroic lives of faith. St. Paul asks us to serve and honor such noble souls. In his Epistles to the Corinthians, to Philip and to Timothy, he advises Christians to welcome, serve and honor those who have put their trust in Jesus. The saints enjoy Heavenly bliss as a reward for their Faith in Jesus. Hence, they deserve our veneration of them.

2- The saints are our role models. They teach us by their lives that Christ’s holy life of love, mercy, and unconditional forgiveness can be lived by ordinary people of all walks of life and at all times. 3- The saints are our Heavenly mediators who intercede for us before Jesus, the only mediator between God and us. (Jas 5:16-18, Ex 32:13, Jer 15:1, Rv 8:3-4,). 4- The saints are the instruments that God uses to work miracles at present, just as He used the rod of Moses (Ex), the bones of the dead (II Kgs 13:21), the towel of Paul (Acts: 19:12) and the shadow of Peter (Acts 5:15) to work miracles.

Life messages: 1) We need to accept the challenge to become saints. Jesus’ invitation: “Be you holy as my Heavenly Father is Holy.” St. Augustine asked: "If she and he can become saints, why can't I?" (Si iste et ista, cur non ego?).

2) Take the short cut practiced by three Teresas: i) St. Teresa of Avila: Recharge your spiritual batteries every day by prayer, namely, listening to God and talking to Him ii) St. Therese of Lisieux: Convert every action into prayer by offering it to God for His glory and for the salvation of souls and by doing God’s will to the best of one’s ability. iii) Blessed Mother Teresa of Calcutta: Do ordinary things 2 with great love.

Nov 1/ 15 Sunday: All Saints Day: Rev 7: 2-4, 9-14; 1 jn 3: 1-3; Mt 5: 1-12

Anecdotes : 1) A pumpkin story: "What is it like to be a Christian saint?" "It is like being a Halloween pumpkin. God picks you from the field, brings you in, and washes all the dirt off you. Then he cuts off the top and scoops out the yucky stuff. He removes the pulp of impurity and injustice and seeds of doubt, hate, and greed. Then He carves you a new smiling face and puts His light of holiness inside you to shine for the entire world to see." This is the Christian idea behind the carved pumpkins during the Halloween season.

2) Diversity of Saints One thing that strikes you first about the Saints is their diversity. It would be very difficult to find one pattern of holiness, one way of following Christ. There is Thomas Aquinas, the towering intellectual, and John Vianney (the Curé d'Ars), who barely made it through the seminary. There is Vincent de Paul, a saint in the city, and there is Antony who found sanctity in the harshness and loneliness of the desert. There is Bernard kneeling on the hard stones of Clairvaux in penance for his sins, and there is Hildegard of Bingen singing and throwing flowers, madly in love with God. There is Albertus Magnus, the quirky scientist, half-philosopher and half-wizard, and there is Gerard Manley Hopkins, the gentle poet. There is Peter, the hard-nosed and no- nonsense fisherman, and there is Edith Stein, secretary to Edmund Husserl and colleague to Martin Heidegger, the most famous philosopher of the twentieth century. There is Joan of Arc, leading armies into war, and there is Francis of Assisi, the peacenik who would never hurt an animal. There is the grave and serious Jerome, and there is Philip Neri, whose spirituality was based on laughter. How do we explain this diversity? God is an artist, and artists love to change their style. The saints are God's masterpieces, and He never tires of painting them in different colors, different styles, and different compositions. What does this mean for us? It means we should not try to imitate any one Saint exactly. Look to them all, study their unique holiness, but then find that specific color God wants to bear through you. St. Catherine of Siena was right: "Be who God meant you to be and you will set the world on fire." (Fr. Robert Barren).

Halloween and All Saints' Day. All Saints Day is a universal Christian feast honoring all Christian saints – known and unknown. The feast is celebrated by the Catholic, Orthodox, Lutheran, and Anglican churches. “Halloween,” 3 celebrated in the United States, England, Ireland and France on the eve of the Day of All Saints, got its name from “All Hallows Eve” or the vigil of All Saints' Day. The Celtic people who lived in England, Scotland, Wales, Ireland and northern France before the Christian era believed that their god of death (Samhain) would allow the souls of the dead to return to their homes for a festal visit on this day. People also believed that ghosts, witches, goblins and elves came to harm the people, particularly those who had inflicted harm on them in this life. The Druid priests built a huge bonfire of sacred oak branches and offered animal and even human sacrifice to protect people from marauding evil spirits on the eve of Samhain feast. This belief led to the ritual practice of wandering about in the dark dressed in costumes indicating ghosts, witches, hobgoblins, fairies and demons. But some historians believe that the pumpkin- carving and trick-or-treating are recent customs, reminiscent of Irish harvest festivals, brought to the United States by Catholic immigrants from Ireland and England.

Historical note: A common commemoration of the saints, especially the martyrs, appeared in various areas throughout the Church after the legalization of Christianity in A.D. 313. The primary reason for establishing a common feast day was the desire to honor the great number of Christians martyred during the persecution of Emperor Diocletian (284-305). In the East, the city of Edessa celebrated this feast on May 13; the Syrians, on the Friday after Easter; and the city of Antioch, on the first Sunday after Pentecost. Both St. Ephrem (d. 373) and St. John Chrysostom (d. 407) attest to this feast day in their preaching. In the West, a commemoration for all the saints also was celebrated on the first Sunday after Pentecost. St. Bede (d. 735) recorded the celebration of All Saints Day on Nov. 1 in England, and such a celebration also existed in Salzburg, Austria. It was Pope Gregory IV who in 835 ordered the Feast of All Saints to be observed universally on Nov. 1.

The feast and its objectives : All baptized Christians who have died and are now with God in glory are considered saints. All Saints Day is a day on which we thank God for giving ordinary men and women a share in His holiness and Heavenly glory as a reward for their Faith. In fact, we celebrate the feast of each canonized saint on a particular day of the year. But there are countless other saints and martyrs, men, women and children united with God in Heavenly glory, whose feasts we do not celebrate. Among these would be our own parents and grandparents, brothers and sisters who were heroic women and men of Faith. All Saints' Day is intended to honor their memory. Hence, today's feast can be called the feast of the Unknown Saint, in line with the tradition of the 4

“Unknown Soldier.” According to Pope Urban IV All Saints' Day is also intended to supply any deficiencies in our celebration of saints’ feast during the year. In addition, the feast is observed to teach us to honor the saints, both by imitating their lives and by seeking their intercession for us before Christ, the only mediator between God and man (I Tim. 2:5). Today, the Church reminds us that God's call for holiness is universal, that all of us are called to live in His love and to make His love real in the lives of those around us. Holiness is related to the word wholesomeness. We show holiness when we live lives of integrity and truth, that is, wholesome and integrated lives in which we are close to others while being close to God. Reasons why we honor the saints : 1- The saints put their trust in Christ and lived heroic lives of Faith. St. Paul asks us to serve and honor such noble souls. In his Epistles to the Corinthians, to Philip and to Timothy, he advises Christians to welcome, serve and honor those who have put their trust in Jesus. The saints enjoy Heavenly bliss as a reward for their faith in Jesus. Hence they deserve our veneration.

2- The saints are our role models. They teach us by their lives that Christ’s holy life of unconditional love, mercy, and forgiveness can be lived by ordinary people, of all walks of life and at all times.

3- The saints are our heavenly mediators who intercede for us before Jesus, the only mediator between God and us. (Jas 5:16-18, Ex 32:13, Jer 15:1, Rv 8:3-4,)

4- The saints are the instruments that God uses to work miracles at present, just as He used the rod of Moses (Exodus), the bones of the dead (II Kgs 13:21), the towel of Paul (Acts: 19:12) and the shadow of Peter (Acts 5:15) to work miracles.

For Roman Catholics, the Orthodox, and to some extent, the Anglicans, “All Saints Day” is a day, not only to remember the saints and to thank God for them, but also to pray for their help. It is, as well, a day to glorify Jesus Christ, who by his holy life and death has made the saints holy. This feast offers a challenge to each one of us: anybody can become a saint, regardless of his or her age, lifestyle or living conditions. St. Augustine accepted this challenge when he asked the question: "If others can become saints, why can't I?" (Si iste et ista, cur non ego?).

Today’s Scripture: The first reading from the Book of Revelation speaks of John’s vision of saints in their Heavenly glory: "a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the 5 throne and before the Lamb, robed in white, with palm branches in their hands" (Rev 7:9). All Saints Day reminds us that we are called to be a part of that vast multitude of holy ones whose numbers are so great they cannot be counted. Offering us the Beatitudes in today’s Gospel, the Church reminds us that all the saints whose feasts we celebrate today walked the hard and narrow path of the Beatitudes to arrive at their Heavenly bliss. The Beatitudes are God’s commandments expressed in positive terms. They go far beyond what is required by the Ten Commandments, and they are a true and reliable recipe for sainthood. As the second reading suggests, saints are people who have responded generously to the love God has showered on them.

Life message: On the feast of All Saints the Church invites us and challenges us to walk the walk of the saints and not just talk the talk: "Not everyone who says to me, 'Lord, Lord,' will enter the Kingdom of Heaven, but only the one who does the will of my Father in Heaven" (Mt 7:21). The feast gives us an occasion to thank God for having invited so many of our ancestors to join the company of the saints. May our reflection on the heroic lives of the saints and the imitation of their lifestyle enable us to hear from our Lord the words of grand welcome to eternal bliss: "Well done, good and faithful servant! Enter into the joys of your master" (Mt 25:21). Today is also a day for us to pray to the saints, both the canonized and the uncanonized, asking them to pray on our behalf that we may live our lives in faithfulness like theirs, and so receive the same reward.

Joke of the week: Both of us are Halloween: Two little neighbor girls about the same age, one Christian and one Jewish, were constant companions. After one Easter holiday, the grandfather of the Christian girl asked her what her friend had received for Easter. The girl looked at her grandfather in surprise, and said, "But Grandpa, you should know that Becky is Jewish and she wouldn't get anything for Easter." Then she went on to explain patiently, "You see, I'm Easter and she's Passover. I'm Christmas and she's Hanukkah." Then with a big smile, she added, "but I'm really glad that both of us are Halloween." [Buddy Westbrook in Loyal Jones: The Preacher’s Joke Book (Little Rock, Arkansas: August House, 1989), p. 26.]

Websites of the week 1) Read the Full Texts of All of Pope Francis’ Addresses in the United States http://aleteia.org/2015/09/28/read-the-full-texts-of-all-of-pope-francis-addresses-during- his-visit-to-the-u-s/ 2) Oscar Romero film in YouTube: https://youtu.be/ZPH3R0aqcuk?list=PLG6axl3bJCzyHFvq1KstnRiMaNb6RW1eX 6

10 Additional anecdotes are appended to the attached homily

November 2: One page synopsis of All Souls’ Day Homily: All Souls’ Day is a day specially set apart that we may remember and pray for our dear ones who have gone for their eternal reward and who are currently in a state of ongoing purification.

Ancient belief: 1) People of all religions have believed in the immortality of the soul, and have prayed for the dead. 2) The Jews, for example, believed that there was a place of temporary bondage from which the souls of the dead would receive their final release. The Jewish catechism Talmud states that prayers for the dead will help to bring greater rewards and blessings to them. Prayer for the souls of the departed is retained by Orthodox Jews today, who recite a prayer known as the Mourner’s Kaddish for eleven months after the death of a loved one so that he/she may be purified. 3) Jesus and the apostles shared this belief and passed it on to the early Church. “Remember us who have gone before you, in your prayers,” is a petition often found inscribed on the walls of the Roman catacombs (Lumen Gentium-50). 4) The liturgies of the Mass in various rites dating from the early centuries of the Church include “Prayers for the Dead.” 5) The early Fathers of the Church encouraged this practice. Tertullian (A.D. 160-240) wrote about the anniversary Masses for the dead, advising widows to pray for their husbands. St. Augustine remarked that he used to pray for his deceased mother, remembering her request: "When I die, bury me anywhere you like, but remember to pray for me at the altar" (St. Augustine of Hippo, Confessions, Book 9, Chapter 11, and Section 27). 6) The synods of Nicaea, Florence and Trent encouraged the offering of prayers for the dead, citing Scriptural evidences to prove that there is a place or state of purification for those who die with venial sins on their souls. 8) Theological reason: According to Revelation: 21:27: “nothing unclean shall enter heaven.” Holy Scripture (Proverbs 24: 16) also teaches that even "the just sin seven times a day.” Since it would be contrary to the mercy of God to punish such souls with venial sins in Hell, they are seen as entering a place or state of purification, called Purgatory, which combines God’s justice with His mercy. This teaching is also contained in the doctrine of the Communion of Saints.

Biblical evidence: 1) II Maccabees, 12:46 is the main Biblical text incorporating the Jewish belief in the necessity of prayer and sacrifice for the dead. The passage (II Maccabees 12: 39-46), describes how Judas, the military commander, “took up a collection from all his men, totaling about four pounds of silver and sent it to Jerusalem to provide for a sin offering” (II Macc. 12: 43). The narrator continues, "If he had not believed that the dead would be raised, it would have been foolish and useless to pray for them.” 2) St. Paul seems to have shared this traditional Jewish belief. At the death of his supporter Onesiphorus, he prayed: “May the Lord grant him mercy on that Day” (II Timothy: 1:18). Other pertinent Bible texts: Matthew 12:32, I Corinthians, 3:15, Zechariah 13:19, Sirach 7:33.

The Church’s teaching: The Church's official teaching on Purgatory is plain and simple. There is a place or state of purification called Purgatory, where souls undergoing purification can be helped by the prayers of the faithful (Council of Trent). Some modern theologians suggest that the fire of Purgatory is an intense, transforming encounter with Jesus Christ and his fire of love. They also speak of Purgatory as an "instant” purification immediately after death, varying in intensity from soul to soul, depending on the state of each individual. 7

How do we help the “holy souls”? The Catechism of the Catholic Church (CCC #1032) recommends prayer for the dead in conjunction with the offering of the Eucharistic Sacrifice. The CCC also encourages "almsgiving, indulgences, and works of penance undertaken on behalf of the dead." Let us not forget to pray for our dear departed, have Masses offered for them, visit their graves, and make daily sacrifices for them. ALL SOULS’ DAY: (Nov 2) : Wis 3:1-9; Rom 5: 5-11; Jn 6: 37-40 Introduction: This is a day specially set apart that we may remember and pray for our dear ones who have gone to their eternal reward, and who are currently in a state of ongoing purification. From time immemorial, people of all religions have believed in the immortality of the soul, and have prayed for the dead. The Jews, for example, believed that there was a place of temporary bondage from which the souls of the dead would receive their final release. The Jewish Talmud states that prayers for the dead will help to bring greater rewards and blessings to them. Since Jesus in no way contradicted this ancient belief, the efficacy of prayers for those who have died was incorporated by the infant Church in its teachings and practice. Evidence suggests that the belief dates back to the first century of the Church. “Remember us who have gone before you, in your prayers,” is a petition often found inscribed on the walls of the Roman catacombs (Lumen Gentium 50). In addition, Mass liturgies dating from these early centuries of the Church include “Prayers for the Dead.” Some of the earliest Christian writings outside the New Testament, like the Acts of Paul and Thecla and the Martyrdom of Perpetua and Felicity (both written during the second century), refer to the Christian practice of praying for the dead. Praying for the deceased members of the family as part of their family night prayers was also an ancient practice of oriental Christians. The early Fathers of the Church encouraged this practice which they believed had been inherited from the Apostles. Tertullian (A.D. 160- 240) wrote about the anniversary Masses for the dead, advising widows to pray for their husbands. St. Augustine remarked that he used to pray for his deceased mother, remembering her request: "When I die, bury me anywhere you like, but remember to pray for me at the altar” (St. Augustine of Hippo, Confessions, Book 11, Chapter 13 Sections 35-37).

The words Trinity and Incarnation aren’t in Scripture either, yet those doctrines are clearly taught in it. Likewise, Scripture teaches that Purgatory exists, even if it doesn’t use that word.

Logical belief, supported by synods. The Catholic Church teaches that not everyone who dies in God's grace is immediately ready for the Beatific Vision, that is, the direct experience of God and His perfect nature in heaven. So they must be purified of "lesser faults," and the temporal punishment due to sin in a place or state of purification. The Catholic teaching on Purgatory essentially 8 requires belief in two realities: 1. that there will be a purification of believers prior to entering Heaven and 2. that the prayers and Masses of the faithful in some way benefit those in the state of purification. The synods of Florence and Trent encouraged the offering of prayers for the dead, citing Scriptural evidence to prove that there is a place or state of purification for those who die with venial sins on their souls. According to Revelation 21:27, “Nothing unclean shall enter Heaven” (cfr. also Is. 35: 8 and Wisdom 7: 25). Holy Scripture teaches that even "the just sin seven times a day" (Proverbs 24:16). Since it would be contrary to the mercy of God to punish such souls in Hell, they are seen as entering a place or state of purification, Purgatory, which combines God’s justice with His mercy. This teaching is also contained in the doctrine of the Communion of Saints. The Catholic Church understands the Communion of Saints as a relationship of love joining the faithful, living and departed. The Saints, both in Heaven and in Purgatory, pray for us, and we pray both to the Saints in heaven for their intercession, and for those in Purgatory, that they may swiftly enter the Beatific Vision. Thus, death is no barrier to prayerful communion with the dead. We lovingly remember them and thank God for their eternal reward. These souls can experience the love of Christ who frees them from their imperfections. As the Second Vatican Council repeats, “fully conscious of this communion of the whole Mystical Body of Jesus Christ, the pilgrim Church from the very first ages of the Christian religion has cultivated with great piety the memory of the dead” (Lumen Gentium, n. 50). Said Pope St. John Paul II : "Before we enter into God’s kingdom, every trace of sin within us must be eliminated, every imperfection in our soul must be corrected." (CCC #1030-1032).

Biblical evidence: 1) II Maccabees , 12:46 is the main Biblical text incorporating the Jewish belief in the necessity of prayer and sacrifice for the dead. The passage (II Maccabees 12: 39-46), describes how Judas, the military commander, discovered that those of his men who had died in a particular battle had been wearing forbidden pagan amulets. His men at once "begged that the sin committed might be fully blotted out" (II Macc. 12: 42). Judas then “took up a collection from all his men, totaling about four pounds of silver and sent it to Jerusalem to provide for a sin offering” (II Macc. 12: 43). The narrator continues, ”If he had not believed that the dead would be raised, it would have been foolish and useless to pray for them; whereas, if he had had in view the splendid recompense reserved for those who make a pious end, the thought was holy and devout. This was why he had this atonement sacrifice offered for the dead, so that they might be released from their sin" (II Macc. 12: 44-46). These verses so clearly illustrate the existence of Purgatory that, at the time of the Reformation, Protestants had to cut the books of the Maccabees out of their Bibles in order to avoid accepting the doctrine. Not only can we show that prayer 9 for the souls of the departed was practiced by the Jews of the time of the Maccabees, but it has even been retained by Orthodox Jews today, who recite a prayer known as the Mourner’s Kaddish for eleven months after the death of a loved one so that the loved one may be purified.

2) St. Paul seems to have shared this traditional Jewish belief. At the death of his supporter Onesiphorus, he prayed: “May the Lord grant him mercy on that Day” (II Timothy: 1:18).

3) Matthew 12:32 hints at the possibility of sins being forgiven after death, "in the age to come,", when Jesus refers to the impossibility of forgiveness of sins against the Holy Spirit. St. Augustine and St. Gregory interpret this phrase, "in the age to come,” as a reference to Purgatory. Jesus' statement that certain sins "will not be forgiven either in this world or in the world to come," at least suggests a purging of the soul after death. Pope St. Gregory (d. 604) stated, "As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire.” The Council of Lyons (1274) likewise affirmed this interpretation of our Lord's teaching. 4) In I Corinthians, 3:15, St. Paul speaks of a "test by fire" after death to prove the worth of our work in this world: "But if your work is burnt up, then you will lose it; but you yourself will be saved, as if you had escaped through the fire.” Several of the early Church Fathers considered this a reference to a process of purification after death. 5) Z e chariah 13:19 “And I will test the third that survives and will purify them as silver is purified by fire." The Jewish School of Rabbi Shammai interpreted this passage as a purification of the soul through God's mercy and goodness, preparing it for eternal life. The Fathers of the Church interpret the statement as a reference to Purgatory.

6) Sirach 7:33 "Withhold not your kindness from the dead" The Jewish rabbis used to interpret this passage as imploring God to cleanse the souls of the deceased.

The Church’s teaching: The Church's official teaching on Purgatory is plain and simple. There is a place or state of purification called Purgatory, where souls undergoing purification can be helped by the prayers of the faithful (Council of Trent). In Lumen Gentium (50-52), Purgatory is seen in the broader context of salvation and heaven. Vatican II's Dogmatic Constitution on the Church asserts, "This sacred council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of Heaven or who are yet being purified after their death; and it proposes 10 again the decrees of the Second Council of Nicaea, of the Council of Florence, and of the Council of Trent" (No. 51). The Catechism of the Catholic Church describes Purgatory as the “final purification of the elect, which is entirely different from the punishment of the damned" (CCC #1031). “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” (CCC-1030). “Hope does not disappoint,” says St. Paul in today’s second reading. Purgatory is a good-news, bad-news situation for those who are there. The good news is: You are on the way to salvation. The bad news is: You have to suffer temporarily as you prepare for the presence of God. But it is very different from the pain of hell. Purgatory is suffering, but not torment. “The souls of the just are in the hand of God, and no torment shall touch them,” says today’s first reading. Purgatory is an invention of our God of great mercy, who never wants to give up on us. “And this is the will of the One who sent me,” says Jesus in the Gospel, “that I should not lose anything of what he gave me, but that I should raise it on the Last Day.”

Some modern theologians suggest that the fire of Purgatory is an intense, transforming encounter with Jesus Christ and his fire of love. They also speak of Purgatory as an "instant” purification immediately after death, varying in intensity from soul to soul, depending on the state of each individual. According to this view, the refining fire of Purgatory is only a relic of medieval imagery. It is actually the fire of Divine love. It may, in fact, be a form of "blazing enlightenment" which penetrates and perfects our very being. God can anticipate and apply the merits of our present and future prayers for the dead, in favor of the souls we pray for, at the time of their purification. Pope Benedict considers Purgatory as an “existential state” and hence it is not necessarily accurate to speak of a location or duration of Purgatory. According to Pope Benedict XVI, "the souls that are aware of the immense love and perfect justice of God consequently suffer for not having responded correctly and perfectly to that love." It is the suffering of the holy souls. He continues that Purgatory is thus “the fringe of heaven, a state where heaven's eternal light has a refining effect on the “holy souls” (not 'poor souls'), who are held in the arms of Divine Mercy.” http://www.youtube.com/watch?feature=player_detailpage&v=dWf_BtITG1Y .

How do we help the “holy souls”? The Catechism of the Catholic Church (CCC # 1032) recommends prayer for the dead in conjunction with the offering of the Eucharistic Sacrifice. Pope Leo XIII in his encyclical Mirae caritatis (1902), states, "The grace of mutual love among the living, strengthened and increased by the Sacrament of the Eucharist, flows, especially by virtue of the Sacrifice [of the 11

Mass], to all who belong to the Communion of Saints. The Catechism also encourages "almsgiving, indulgences, and works of penance undertaken on behalf of the dead." All these prayerful acts are to be conducted as matters of faith, and not as something magical. The greatest act is to offer Mass for the dead, because in this One Sacrifice, the merits of our Lord Jesus are applied to the dead. Hence, this reconciling offering of the Lord is the greatest and most perfect prayer, which we can offer for the dead in their state of purification. Let us not forget to pray for our dear departed, have Masses offered for them, visit their graves, and make daily sacrifices for them.

Let us raise this prayer to God: “God of infinite mercy, we entrust to your immense wait for all humanity, redeemed by the precious blood of Christ your Son, who died as a ransom for our sins. Look not, O Lord, on our poverty, our suffering, our human weakness, when we appear before you to be judged for joy or for condemnation. Look upon us with mercy, born of the tenderness of your heart, and help us to walk in the ways of complete purification. Let none of your children be lost in the eternal fire, where there can be no repentance. We entrust to you, O Lord, the souls of our beloved dead, of those who have died without the comfort of the sacraments, or who have not had an opportunity to repent, even at the end of their lives. May none of them be afraid to meet You, after their earthly pilgrimage, but may they always hope to be welcomed in the embrace of your infinite mercy. May our Sister, corporal death find us always vigilant in prayer and filled with the goodness done in the course of our short or long lives. Lord, may no earthly thing ever separate us from You, but may everyone and everything support us with a burning desire to rest peacefully and eternally in You. Amen” (Fr Antonio Rungi, Passionist,Prayer for the Dead). (from Pope Francis’ Angelus message on Nov 2, 2014).

Testimony by Fr. Paddy: When I was young, the devotion to the Holy Souls was very popular. People offered Masses for the Holy Souls. On All Souls Day each Priest offered three Masses, people came in great numbers for the Masses and they visited the Church often during the day to gain indulgences by their prayers. Even today relatives have Mass offered for their loved ones on their anniversary, birthday, Christmas and Easter. Sadly, however, prayer for the Holy Souls is not as popular as in times past. If I were to ask what is the best thing you can do for a loved one who has died what would you say? A funeral to talk about them? A nice grave and headstone? A tree, plant or a beautiful flower? Have a wonderful reception? Yes all those things are nice. But the best gift is prayer because that is the only thing that can help them on their journey to the Lord. I have put at the end of my will, “Please don’t spend time talking about 12 me, spend time praying for me.” For it is a holy and wholesome thing to pray for the dead that they may be loosed from their sin. (Oct 30, 2009) ([email protected]) L/15

Websites of the week on All Souls Day

1) http://www.americancatholic.org/messenger/nov2000/wiseman.asp 2) http://www.catholic.com/tracts/purgatory 3) The best=http://www.prayforsouls.org/library/articles/article.php?NID=3723 4) http://socrates58.blogspot.com/2010/06/c-s-lewis-belief-in-purgatory-and.html 5) http://www.catholicmatters.com/tlft00.htm 6) http://www.ncregister.com/site/article/purgatory_a_process_of_purification/ “Scriptural Homilies” Cycle B (No 85) by Fr. Tony: [email protected]