Pope Benedict XVI: The Promise of Eternal Life

"...the Church invites us to pray for the faithful departed...As human beings, we have a natural fear of death and we rebel against its apparent finality. Faith teaches us that the fear of death is lightened by a great hope, the hope of eternity, which gives our lives their fullest meaning. The God who is love offers us the promise of eternal life through the death and resurrection of his Son. In Christ, death no longer appears as an abyss of emptiness, but rather a path to life which will never end. Christ is the resurrection and the life; whoever believes in him will never die. Each Sunday, in reciting the Creed, we reaffirm our faith in this mystery. As we remember our dear departed ones, united with them in the communion of the saints, may our faith inspire us to follow Christ more closely and to work in this world to build a future of hope."

~ Pope Benedict XVI ~

Pope Benedict XVI Reflects On Life After Death

“Death represents for us a wall we are unable to see over; even though our hearts reach out beyond, and even though we cannot know what it hides ... we imagine it, expressing our desire for eternity through symbols”

“Christ breaks down the wall of death, and in Him there resides the fullness of God, which is life, eternal life. Therefore death had no power over Him; the resurrection of Lazarus is a sign of his full dominion over mortal death, which is like sleep before God.”

“But there is another death, against which Christ fought hard; and for which he paid on the cross: spiritual death, sin, which threatens to ruin the existence of every man.”

~ Pope Benedict XVI ~

Pope Benedict XVI: St Catherine of Genoa's Mystical Experience of Purgatory

"Thus, for Catherine, 'the soul is aware of God's immense love and perfect justice; as a consequence, it suffers for not having responded to that love perfectly, and it is precisely the love of God Himself which purifies the soul from the ravages of sin'".

"St. Catherine's life teaches us that the more we love God and enter into intimate contact with Him through prayer, the more He makes Himself known and enflames our hearts with His love. By writing about Purgatory, the saint reminds us of a fundamental truth of the faith which becomes an invitation for us to pray for the dead, that they may achieve the blessed vision of God in the communion of the saints". 

~ Pope Benedict XVI, from VIS ~

Pope Benedict XVI: Believers Are Pilgrims on Their Way Towards Eternity

"The month of November draws its special spiritual tone from the two days with which it opens: the Solemnity of All Saints and the Commemoration of all the faithful departed. The mystery of the communion of saints illumines this month and the whole of the last part of the liturgical year in particular, directing our meditation to the earthly destiny of man in the light of Christ's Pasch. In it is founded that hope which, as St Paul said, is such that it "will not leave us disappointed" (cf. Rom 5: 5)."

"The great family of the Church finds in these days a time of grace and lives them, in accordance with her vocation, gathered closely around the Lord in prayer and offering his redeeming Sacrifice for the repose of the deceased faithful."

~ Pope Benedict XVI:  Excerpts from Homily at Mass for Deceased Cardinals and Bishops, 2005 ~

Pope Benedict XVI: "Love Can Reach Into the Afterlife"

"The belief that love can reach into the afterlife, that reciprocal giving and receiving is possible, in which our affection for one another continues beyond the limits of death—this has been a fundamental conviction of Christianity throughout the ages and it remains a source of comfort today. Who would not feel the need to convey to their departed loved ones a sign of kindness, a gesture of gratitude or even a request for pardon? Now a further question arises: if “Purgatory” is simply purification through fire in the encounter with the Lord, Judge and Saviour, how can a third person intervene, even if he or she is particularly close to the other? When we ask such a question, we should recall that no man is an island, entire of itself. Our lives are involved with one another, through innumerable interactions they are linked together. No one lives alone. No one sins alone. No one is saved alone. The lives of others continually spill over into mine: in what I think, say, do and achieve. And conversely, my life spills over into that of others: for better and for worse. So my prayer for another is not something extraneous to that person, something external, not even after death. In the interconnectedness of Being, my gratitude to the other—my prayer for him—can play a small part in his purification. And for that there is no need to convert earthly time into God's time: in the communion of souls simple terrestrial time is superseded. It is never too late to touch the heart of another, nor is it ever in vain. In this way we further clarify an important element of the Christian concept of hope. Our hope is always essentially also hope for others; only thus is it truly hope for me too. As Christians we should never limit ourselves to asking: how can I save myself? We should also ask: what can I do in order that others may be saved and that for them too the star of hope may rise? Then I will have done my utmost for my own personal salvation as well."

~ Pope Benedict XVI, Encyclical Letter Spe Salvi ~

Pope Benedict XVI: God's Justice--Heaven, Hell, Purgatory

Fr Pietro Riggi, a Salesian from Don Bosco Boys' Town: ... My question is: on 25 March 2007, you spoke extemporaneously complaining how seldom the "last things" are mentioned today. In fact, in the catechisms of the Italian Bishops' Conference used for teaching our faith to children for confession, Communion and confirmation, it seems to me that certain truths of the faith have been omitted. Hell is never mentioned, nor Purgatory, Heaven only once, sin only once and then only original sin. In lacking these essential parts of our belief does it not seem to you that the whole system of logic which leads one to see Christ's Redemption has crumbled? By the absence of any mention of sin, by not speaking of Hell, even Christ's Redemption seems diminished. Do you not think that this has encouraged a loss of the sense of sin, hence, of the Sacrament of Reconciliation and even of the saving, sacramental figure of the priest himself, who has the power to absolve and celebrate in Christ's name? Today, unfortunately, when the Gospel speaks of Hell we priests circumvent even the Gospel. Hell is not mentioned. Or we are unable to talk about Heaven. We cannot speak of eternal life. We risk giving faith a purely horizontal dimension or one where the horizontal is too detached from the vertical. And this unfortunately occurs in catechesis for children, quite apart from the initiatives of parish priests; it lacks a basic structure....

Pope Benedict XVI: You correctly spoke of the fundamental themes of the faith which unfortunately rarely appear in our preaching. In the Encyclical Spe Salvi I wanted to speak precisely about the Last Judgement, judgement in general, and in this context also about Purgatory, Hell and Heaven... When one does not know the judgement of God one does not know the possibility of Hell, of the radical and definitive failure of life, one does not know the possibility of and need for purification...

...In the Encyclical I tried to show that it is God's Last Judgement that guarantees justice. We all want a just world. Yet we cannot atone for all the destruction of the past, all the people unjustly tortured and killed. God alone can create justice, which must be justice for all, even for the dead, and as the great Marxist Adorno said, only the resurrection of the body, which he claimed as unreal, would be able to create justice. We believe in this resurrection of the body in which not all will be equal. Today people have become used to thinking: what is sin? God is great, he knows us, so sin does not count; in the end God will be kind to us all. It is a beautiful hope. But both justice and true guilt exist. Those who have destroyed man and the earth cannot suddenly sit down at God's table together with their victims. God creates justice. We must keep this in mind. Therefore, I felt it was important to write this text also about Purgatory, which for me is an obvious truth, so evident and also so necessary and comforting that it could not be absent. I tried to say: perhaps those who have destroyed themselves in this way, who are for ever unredeemable, who no longer possess any elements on which God's love can rest, who no longer have a minimal capacity for loving, may not be so numerous. This would be Hell. On the other hand, those who are so pure that they can enter immediately into God's communion are undoubtedly few - or at any rate not many. A great many of us hope that there is something in us that can be saved, that there may be in us a final desire to serve God and serve human beings, to live in accordance with God. Yet there are so very many wounds, there is so much filth. We need to be prepared, to be purified. This is our hope: even with so much dirt in our souls, in the end the Lord will give us the possibility, he will wash us at last with his goodness that comes from his Cross. In this way he makes us capable of being for him in eternity. And thus Heaven is hope, it is justice brought about at last. He also gives us criteria by which to live, so that this time may be in some way paradise, a first gleam of paradise. Where people live according to these criteria a hint of paradise appears in the world and is visible. It also seems to me to be a demonstration of the truth of faith, of the need to follow the road of the Commandments, of which we must speak further. These really are road signs on our way and show us how to live well, how to choose life. Therefore, we must also speak of sin and of the sacrament of forgiveness and reconciliation. A sincere person knows that he is guilty, that he must start again, that he must be purified. And this is the marvellous reality which the Lord offers us: there is a chance of renewal, of being new. The Lord starts with us again and in this way we can also start again with the others in our life.

MEETING WITH THE PARISH PRIESTS AND THE CLERGY
OF THE DIOCESE OF ROME

Excerpt from ADDRESS OF HIS HOLINESS BENEDICT XVI

Hall of Blessings
Thursday, 7 February 2008

Pope Benedict XVI: God is Justice

44.. God is justice and creates justice. This is our consolation and our hope. And in his justice there is also grace. This we know by turning our gaze to the crucified and risen Christ. Both these things—justice and grace—must be seen in their correct inner relationship. Grace does not cancel out justice. It does not make wrong into right. It is not a sponge which wipes everything away, so that whatever someone has done on earth ends up being of equal value. Dostoevsky, for example, was right to protest against this kind of Heaven and this kind of grace in his novel The Brothers Karamazov. Evildoers, in the end, do not sit at table at the eternal banquet beside their victims without distinction, as though nothing had happened.

In the parable of the rich man and Lazarus (cf. Lk 16:19-31), Jesus admonishes us through the image of a soul destroyed by arrogance and opulence, who has created an impassable chasm between himself and the poor man; the chasm of being trapped within material pleasures; the chasm of forgetting the other, of incapacity to love, which then becomes a burning and unquenchable thirst. We must note that in this parable Jesus is not referring to the final destiny after the Last Judgement, but is taking up a notion found, inter alia, in early Judaism, namely that of an intermediate state between death and resurrection, a state in which the final sentence is yet to be pronounced.

45. This early Jewish idea of an intermediate state includes the view that these souls are not simply in a sort of temporary custody but, as the parable of the rich man illustrates, are already being punished or are experiencing a provisional form of bliss. There is also the idea that this state can involve purification and healing which mature the soul for communion with God. The early Church took up these concepts, and in the Western Church they gradually developed into the doctrine of Purgatory. We do not need to examine here the complex historical paths of this development; it is enough to ask what it actually means. With death, our life-choice becomes definitive—our life stands before the judge.

~ Pope Benedict XVI, excerpts from Encyclical Spe Salvi ~

Love Has No Limits of Time or Place

"The belief that love can reach into the afterlife, that reciprocal giving and receiving is possible, in which our affection for one another continues beyond the limits of death—this has been a fundamental conviction of Christianity throughout the ages and it remains a source of comfort today. Who would not feel the need to convey to their departed loved ones a sign of kindness, a gesture of gratitude or even a request for pardon? Now a further question arises: if “Purgatory” is simply purification through fire in the encounter with the Lord, Judge and Saviour, how can a third person intervene, even if he or she is particularly close to the other? When we ask such a question, we should recall that no man is an island, entire of itself. Our lives are involved with one another, through innumerable interactions they are linked together. No one lives alone. No one sins alone. No one is saved alone. The lives of others continually spill over into mine: in what I think, say, do and achieve. And conversely, my life spills over into that of others: for better and for worse. So my prayer for another is not something extraneous to that person, something external, not even after death. In the interconnectedness of Being, my gratitude to the other—my prayer for him—can play a small part in his purification. And for that there is no need to convert earthly time into God's time: in the communion of souls simple terrestrial time is superseded. It is never too late to touch the heart of another, nor is it ever in vain. In this way we further clarify an important element of the Christian concept of hope. Our hope is always essentially also hope for others; only thus is it truly hope for me too. As Christians we should never limit ourselves to asking: how can I save myself? We should also ask: what can I do in order that others may be saved and that for them too the star of hope may rise? Then I will have done my utmost for my own personal salvation as well."

~ Pope Benedict XVI, Encyclical Letter Spe Salvi ~

Purgatory Makes Sense

Pope Benedict XVI discusses the fact that some people "have suppressed all love within themselves" and others "are utterly pure", but most people will live their lives somewhere in between:

"46. Yet we know from experience that neither case is normal in human life. For the great majority of people—we may suppose—there remains in the depths of their being an ultimate interior openness to truth, to love, to God. In the concrete choices of life, however, it is covered over by ever new compromises with evil—much filth covers purity, but the thirst for purity remains and it still constantly re-emerges from all that is base and remains present in the soul. What happens to such individuals when they appear before the Judge? Will all the impurity they have amassed through life suddenly cease to matter? What else might occur? Saint Paul, in his First Letter to the Corinthians, gives us an idea of the differing impact of God's judgement according to each person's particular circumstances. He does this using images which in some way try to express the invisible, without it being possible for us to conceptualize these images—simply because we can neither see into the world beyond death nor do we have any experience of it. Paul begins by saying that Christian life is built upon a common foundation: Jesus Christ. This foundation endures. If we have stood firm on this foundation and built our life upon it, we know that it cannot be taken away from us even in death. Then Paul continues: “Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw—each man's work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward. If any man's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire” (1 Cor 3:12-15). In this text, it is in any case evident that our salvation can take different forms, that some of what is built may be burned down, that in order to be saved we personally have to pass through “fire” so as to become fully open to receiving God and able to take our place at the table of the eternal marriage-feast."

ENCYCLICAL LETTER SPE SALVI OF THE SUPREME PONTIFF BENEDICT XVI

Good Shepherds Speak About Purgatory

"I would go so far as to say that if there was no purgatory,

then we would have to invent it,

for who would dare say of himself

that he was able to stand directly before God.

And yet we don't want to be, to use an image from Scripture,

'a pot that turned out wrong,' that has to be thrown away;

we want to be able to be put right.

Purgatory basically means that God can put the pieces back together again.

That He can cleanse us in such a way

that we are able to be with Him and can stand there in the fullness of life.

Purgatory strips off from one person what is unbearable

and from another the inability to bear certain things,

so that in each of them a pure heart is revealed,

and we can see that we all belong together in one enormous symphony of being."

~ Pope Benedict XVI ~