The Holy Longing: An All Souls Day Spark for Broken Hearts

The concept of Purgatory is repugnant to those who do not understand Scripture, and a source of fear for many who do, but beyond the Cross, it is a source of hope.

All Souls Day

Twenty-four hours after this is posted, it will no longer be All Souls Day. I risk losing everyone’s interest as we all move on to the daily grind of living. But I am not at all concerned. We’re also in the daily grind of dying. Death is all around us — it’s all around me, at least — and never far from conscious concern. Death was part of the daily prayer of Saint Padre Pio as well:

“Stay with me, Lord, for it is getting late; the days are coming to a close and life is passing. Death, judgment and eternity are drawing near.”

— From “Stay with me, Lord,” a prayer after Communion by Padre Pio

I have never feared death. At least, I have never feared the idea of dying. It’s just the inconvenience of it that bothers me most, not knowing when or how. The very notion of leaving this world with my affairs undone or half done is appalling to me. The thought that Someone knows of that moment but won’t share this news with me makes me squirm. “You know not the day nor the hour” (Matthew 24:36) is, for me, one of the most ominous verses in all of Scripture.

But even when a lot younger, I never thought I would have to be dragged kicking and screaming out of this life and into the next one. I think it’s because I have always had a strong belief in Purgatory. It’s one of the most wonderful and hopeful tenets of the Catholic faith that salvation isn’t necessarily a black and white affair driven solely by the peaks and valleys of this life. I have never been so arrogant as to believe that my salvation is a done deal. I have also never been so self-deprecating as to believe that God waits for the extinction of both our lives and our souls.

It is the mystery of “Hesed,” the balance of justice with mercy that I wrote of in “Angelic Justice,” that is the foundation of Purgatory. In God’s great Love for us, and in His Divine Mission to preserve that part of us that is in His image and likeness — something this world cannot possibly do — God has left a loophole in the law.  It’s a way for sinners who love and trust Him, and seek to know Him, to come to Him through Christ to be redeemed. The very notion of Purgatory fills me with hope, and I’m hoping for it. It’s largely because of Purgatory that I do not fear death.

All Souls Day was first observed in the Catholic Church in the monastery of Cluny in France in the year 998. It was originally about Purgatory, and not just death. The monks at Cluny set aside the day after the Feast of All Saints — which began two centuries earlier — to devote a day of prayer and giving alms to assist the souls of our loved ones in Purgatory. In the Second Book of Maccabees (12:46) Judas Maccabeus “made atonement for the dead that they might be delivered from their sin.”

Purgatory itself has, since the earliest Christian traditions, been a tenet of faith in which the souls of those who have left this world in God’s friendship are purified and made ready for the Presence of God. The Eastern and Latin churches agree that it is a place of intense suffering, and I’m looking forward to my stint.

Okay, I’ll admit that sounds a little weird. It isn’t as though seventeen years in prison has conditioned me for ever more punishment. I do not find punishment to be addictive at all, especially when I did not commit the crime. The punishment of Purgatory, however, is something I know I cannot evade.  The intense suffering of Purgatory is entirely a spiritual suffering, and it begins with our experience of death right here. The longing with which we sometimes agonize over the loss of those we love is but a shadow of something spiritual we have yet to share with them: The Holy Longing they must endure as they await being in the Presence of God. That Holy Longing is Purgatory. It is the delay of the beatific vision for which we were created, and that delay and its longing is a suffering greater than we can imagine.

Death, Drawing Near

Years ago, an old friend came to me after having lost his wife of sixty years. I could only imagine what this was like for him. After her funeral and burial all his relatives finally went home, and he was alone in his grief. When we met, he told me of the intensity of his suffering. My heart was broken for him, but something in his grief struck me. I asked him not to waste this suffering, but rather to see it as a part of the longing his dear wife now has as she awaits her place in the fullness of God’s Presence. I suggested that his longing for her was but a shadow of her intense longing for God and perhaps they could go through this together. I asked him to offer his daily experience of grief for the soul of his wife.

He later told me that this advice sparked something in him that made him embrace both his grief and his loss by seeing it in a new light. Every moment in those first days and weeks and months without her was an agony that he found himself offering for her and on her behalf. He said this didn’t make any of his suffering go away, but it filled him with hope and a renewed sense of purpose. It gave meaning to his suffering which would otherwise have seemed empty.

Though I could not possibly relate to his loss, I know only too well the experience of being stranded by the deaths of others. In early Advent last year, I wrote “And Death’s Dark Shadow Put to Flight.” The title was a line from the hauntingly beautiful Advent hymn, “0 Come, 0 Come Emmanuel” that we will all be hearing in a few weeks.

That post, however, was about the death of Father Michael Mack, a Servant of the Paraclete, a co-worker, and a dear friend who was murdered in the first week of Advent. It was ten years ago this December 7th. It was a senseless death — by our standards, anyway — brought upon this 60-year-old priest and good friend by Stephen A. Degraff, a young man who took Father Mike’s life for the contents of his wallet. A part of my share in his Purgatory was to pray not only for Michael Mack, but for Stephen Degraff as well.

On the evening of December 7, 2001, Father Michael Mack returned to his home after some time helping out in a remote New Mexico diocese. Saint Paul wrote that “the Day of the Lord will come like a thief in the night” (1 Thessalonians 5:2). For Father Michael, it did just that. But for me in prison 2,000 miles away, awareness of this loss took time. No one can telephone me in prison, and I can usually only be reached by mail. It turned out that Father Michael sat at a desk in his home and wrote a letter to me on the night he died — all the while oblivious to the danger lurking in a closet in that same room. Father Mike took the letter outside to his mailbox and then walked back inside and into the moment of his death.

Three days later, after prison mail call, I sat at a small table outside my cell with the letter from Father Mike in my hands. I was so glad to hear from him. As I sat there reading the letter with a smile on my face, another prisoner asked if I wanted to see the previous day’s Boston Globe. With Father Mike’s letter in my left hand, I absentmindedly turned to page two of the Globe to see a tiny headline under National News: “New Mexico priest murdered.” Father Michael Mack’s name jumped from the page, and a part of me died just there.

All the Catholic rituals through which we bid farewell and accept the reality of death in hope are denied to a prisoner. I had only that last letter describing all Father Mike’s hopes and dreams and renewed energy for a priestly ministry to other wounded priests. Then after he signed it and scribbled in a PS — “Looking forward to hearing from you” — he walked right into his death.

This wasn’t the last time such a thing happened. This is the 18th time I mark All Souls Day in prison, and the list of souls I once knew in this life — and still know — has grown longer. In “A Corner of the Veil,” I wrote of the death of my mother — imprisoned herself during three years of grueling sickness just seventy miles from this prison, but I could not see her, speak with her, or assure her in any way except through letters that could not be answered. She died five years ago this November 5th. Last week, I received a letter from TSW readers Tom and JoAnn Glenn which included a beautiful photograph of my mother imprinted on a prayer card.  They found the photograph on line.  I had never seen it, and was so grateful that they sent this to me.

No news of death has ever come to me with more devastation than that of my friend, Father Clyde Landry. Father Mike Mack, Father Clyde, and I were co-workers and good friends, sharing office space in the years we worked in ministry to wounded priests at the Servants of the Paraclete Center in New Mexico. I was Director of Admissions and Father Clyde was Director of Aftercare. A priest of the Diocese of Baton Rouge, Louisiana, Father Clyde had a Cajun accent reminiscent of that famous Cajun television chef, Justin Wilson — “I Gar-on-TEE!”

The Dark Night of the Soul

On that night of Gethsemane when I was falsely accused and arrested, it was Father Clyde who first came to my aid, and stood by me throughout. When I was sent to prison, Father Clyde became my lifeline to the outside world. I called him every Saturday. It became a part of my routine, like clockwork. It was through Father Clyde that once a week I reached out to the outside world for news of friends and news of freedom. He held a small account for me to help with expenses such as telephone costs, food and clothing, small things that make a prisoner’s life more bearable. Most important of all, Father Clyde volunteered to be the keeper of everything of value that I owned.

By “everything of value,” I do not mean riches. I never had any. He kept the Chalice that was given to me at priesthood ordination. He kept the stoles that were made for me, and the small things that were dear to my life and priesthood.

He kept the irreplaceable photos of my parents — both gone now — and all the things that were a lifetime’s proof of my own existence. Everything that I left behind for prison hoping to one day see again was in the possession of Father Clyde.

A year after Father Michael Mack’s tragic death, I received a joyous letter from Father Clyde. He had a new life in ministry as administrator of a very busy retreat center in New Mexico, and he was looking forward to starting. He had also purchased a small home near the center in a beautiful part of Albuquerque. It was the first time in his 52 years that he had owned any home. It was a sign of the stability that he longed for, and a sign of his great love for the retreat ministry he was undertaking.

Father Clyde’s letter was very careful to include me in this transition. He had packed all my possessions and would place them in his spare room which he promised would be available to me whenever I was released from my nightmare. His letter was the last he wrote from his vacant apartment, all his boxes stacked just next to him. He wanted me to know that by the time I received his letter he would be moved and settled and ready for my call the following Saturday.

I received Father Clyde’s letter on a Friday evening, and tried to call his new number the next day. I got only a recorded message that the number was disconnected. In prison, no one can call me and I am unable to leave messages on any answering machine or voice mail. So I called another friend to ask if he would please send an e-mail message for me. My friend fired up his computer and asked, “Where’s it going?” I gave him the e-mail address and started my message.

“Hello Clyde,” I said. “I hope you are getting settled.” Instead of hearing the clicks of my friend’s keyboard, however, I heard only silence. He wasn’t typing. I asked him what was wrong, and knew instantly from his hesitation that something was very wrong.

“Oh, My God!” he said. “You don’t know!” He then told me that my friend, Father Clyde, never made it to his new home. When he did not show up for the signing appointment with his realtor, a search was underway. Father Clyde was found in his apartment on the floor next to the last box he had packed. At age 52, he had suffered a fatal heart attack.

Father Clyde had been gone three days by the time I learned this. No one could reach me. With Father Clyde’s letter in my left hand, I was stunned as my friend described all he knew of Father Clyde’s death, which wasn’t much. It would be many days before I could learn anything more.

In the weeks and months to follow, I was stranded in a way that I had never experienced before. I was not just alone in my grief. I was alone in prison, 2,000 miles from the world I knew and the only contacts I had, and my sole connection with the outside world was gone. It would be another seven years before the idea of These Stone Walls  emerged, and I would once again reach out from prison to the outside world.

But for those seven years, I was stranded. On the Saturday after I learned of Fr. Clyde’s death, I recall sitting in my cell from where I could see the bank of prisoner telephones along one wall out in the dayroom, and I cried for the first time in many, many years. In the months to follow, everything that I once hoped one day to see again was lost. I do not know what became of any of Father Clyde’s things, or my own. I have come to know that this happens to many prisoners. Cut off from the world outside, our losses can be catastrophic.

But I came to know that grief is a gift, and I have offered it not only for the souls of Fathers Clyde, Mike, and Moe — and for my dear mother — but for the souls of all who touched my life, and in that offering I had something to share with them — a Holy Longing.

When I wrote “The Dark Night of a Priestly Soul,” it was about Purgatory. It was about my continued hope for the soul of Father Richard Lower, a brother priest driven to take his own life in a dark night all alone when all trust was broken and hope seemed but a distant dream. I have been where he was, and my response to his death was “There, but for the grace of God, go I.”

At the end of “The Dark Night of a Priestly Soul,” I included a portion of the “Prayer of Gerontius” by Blessed John Henry Newman. It’s a beautiful verse about Purgatory that calls forth the abiding hope we have for our loved ones who have died, and also recalls that one thing we have left to share with them — a Holy Longing for their presence, and, in their company, for the Presence of God:

Softly and gently, dearly-ransomed soul,
In my most loving arms I now enfold thee,
And, o’er the penal waters, as they roll,
I poise thee, and I lower thee, and hold thee.

And carefully, I dip thee in the lake,
And thou, without a sob or a resistance,
Dost through the flood thy rapid passage take,
Sinking deep, deeper, into the dim distance.

Angels, to whom the willing task is given,
Shall tend, and nurse, and lull thee, as thou liest;
And Masses on the Earth and prayers in Heaven,
Shall aid thee at the throne of the most Highest.

Farewell, but not forever! Brother dear;
Be brave and patient on thy bed of sorrow;
Swiftly shall pass thy night of trial here,
And I will come and wake thee on the morrow.

— John Henry Cardinal Newman, Conclusion, “The Prayer of Gerontius”

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Note from Fr. Gordon MacRae: Thank you for reading. Please share this post so that it may come before someone who is grieving. You may also wish to read these related posts linked herein:

A Corner of the Veil

Angelic Justice: Saint Michael the Archangel and the Scales of Hesed

The God of the Living and the Life of the Dead

Angelic Justice: Saint Michael the Archangel and the Scales of Hesed

Saint Michael the Archangel is often depicted wielding a sword and a set of scales to vanquish Satan. His scales have an ancient and surprising meaning.

I worked for days on a post about Saint Michael the Archangel. 
I finally finished it this morning, exactly one week before
 the Feast of the Archangels, then rushed off to work in the 
prison library. When I returned four hours later to print the 
post and get it into the mail to Charlene, my friend Joseph
 stopped by. You might remember Joseph from a few of my posts,
 notably “Disperse the Gloomy Clouds of Night” in Advent and
 “Forty Days and Forty Nights” in Lent.

Well, you can predict
 where this is going. As soon as I returned to my cell, Joseph
 came in to talk with me. Just as I turned on my typewriter,
 Joseph reached over and touched it. He wasn’t aware of the 
problem with static charges from walking across these concrete 
floors. Joseph’s unintentional spark wiped out four days of
 work and eight pages of text.

It’s not the first time this has happened. I wrote about it 
in “Descent into Lent” last year, only then I responded with 
an explosion of expletives. Not so this time. As much as I
 wanted to swear, thump my chest, and make Joseph feel just 
awful, I couldn’t. Not after all my research on the meaning 
of the scales of Saint Michael the Archangel. They very much 
impact the way I look at Joseph in this moment. Of course, 
for the 30 seconds or so after it happened, it’s just as well
 that he wasn’t standing within reach!

This world of concrete and steel in which we prisoners live is 
very plain, but far from simple. It’s a world almost entirely
 devoid of what Saint Michael the Archangel brings to the 
equation between God and us. It’s also a world devoid of 
evidence of self-expression. Prisoners eat the same food,
 wear the same uniforms, and live in cells that all look alike.

Off the Wall, And On

In these cells, the concrete walls and ceilings are white — or
 were at one time — the concrete floors are gray, and the 
concrete counter running halfway along one wall is dark green.
 On a section of wall for each prisoner is a two-by-four foot
 green rectangle for posting family photos, a calendar and 
religious items. The wall contains the sole evidence of
 self-expression in prison, and you can learn a lot about a
 person from what’s posted there.

My friend, Pornchai, whose section of wall is next to mine,
 had just a blank wall two years ago. Today, not a square inch 
of green shows through his artifacts of hope. There are 
photos of Joe and Karen Corvino, the foster parents whose 
patience impacted his life, and Charlene Duline and Pierre
 Matthews, his new Godparents. There’s also an old photo of 
the home in Thailand from which he was taken at age 11, photos
 of some of the ships described in “Come, Sail Away!” now at 
anchor in new homes. There’s also a rhinoceros — no clue why
 — and Garfield the Cat. In between are beautiful icons of the 
Blessed Mother, Saint Maximilian Kolbe, Saint Pio, and one of 
Saint Michael the Archangel that somehow migrated from my wall
 over to Pornchai’s.

My own wall evolved over time. The only family photos I had
 are long lost, and I haven’t seen my family in many years. It 
happens to just about every prisoner after ten years or so. 
In my first twelve years in prison I was moved sixteen times, 
and each time I had to quickly take my family photos off the 
wall. Like many prisoners here for a long, long time, there
 came a day when I took my memories down to move, then just
 didn’t put them back up again. A year ago, I had nothing on
 the wall, then a strange transformation of that small space
 began to take shape.

When These Stone Walls — the blog, not the concrete ones — began
 last year, some readers started sending me beautiful
 icons and holy cards. The prison allows them in mail as long 
as they’re not laminated in plastic. Some made their way onto
 my wall, and slowly over the last year it filled with color 
and meaning again.

It’s a mystery why, but the most frequent image sent to me by
 TSW readers is that of Saint Michael the Archangel. There are
 five distinct icons of him on the wall, plus the one that 
seems to prefer Pornchai’s side. These stone walls — the 
concrete ones, not the blog — are filled with companions now.

There’s another icon of Saint Michael on my coffee cup — the 
only other place prisoners always leave their mark — and yet 
another inside and above the cell door. That one was placed
 there by my friend, Alberto Ramos, who went to prison at age
 14 and turned 30 last week. It appeared a few months ago. 
 Alberto’s religious roots are in Caribbean Santeria. He said 
Saint Michael above the door protects this cell from evil. He 
said this world and this prison greatly need Saint Michael.

Who Is Like God?

The references to the Archangel Michael are few and cryptic in the canon of Hebrew and Christian Scripture. In the apocalyptic visions of the Book of Daniel, he is Michael, your Prince, “who stands beside the sons of your people.” In Daniel 12:1 he is the guardian and protector angel of Israel and its people, and the “Great Prince” in Heaven who came to the aid of the Archangel Gabriel in his contest with the Angel of Persia (Daniel 10:13, 21).

His name in Hebrew — Mikha’el — means “Who is like God?” It’s
 posed as a question that answers itself. No one, of course, 
is like God. A subsidiary meaning is, “Who bears the image of
 God,” and in this Michael is the archetype in Heaven of what 
man himself was created to be: the image and likeness of God. Some other depictions of the Archangel Michael show him with a
 shield bearing the image of Christ. In this sense, Michael is 
a personification, as we’ll see below, of the principal 
attribute of God throughout Scripture.

Outside of Daniel’s apocalyptic vision, the Archangel Michael 
appears only two more times in the canon of Sacred Scripture. 
In Revelation 12:7-9 he leads the army of God in a great and 
final battle against the army of Satan. A very curious
 mention in the Epistle of Saint Jude (Jude 1:9) describes 
Saint Michael’s dispute with Satan over the body of Moses.

This is a direct reference to an account in the Apocrypha, and
 demonstrates the importance and familiarity of some of the
 apocryphal writings in the Israelite and early Christian
 communities. Saint Jude writes of the account as though it is
 quite familiar to his readers. In the Assumption of Moses in
 the apocryphal Book of Enoch, Michael prevails over Satan,
 wins the body of Moses, and accompanies him into Heaven.

It is because of this account that Moses and Elijah appear 
with Jesus in the account of the Transfiguration in Matthew 
11. Moses and Elijah are the two figures in the Hebrew 
Scriptures to hear the voice of God on Mount Sinai, and to be 
assumed bodily into Heaven — escorted by Saint Michael the 
Archangel according to the Aggadah, the collection of
 milennia of rabbinic lore and custom.

Saint Michael as the Divine Measure of Souls

In each of the seven images of Saint Michael the Archangel
 sent to me by TSW readers, he is depicted brandishing a sword 
in triumph over Satan subdued at his feet. In five of the 
icons, he also holds a set of scales above the head of Satan. 
A lot of people confuse the scales with those of “Lady Justice” 
the famous American icon. Those scales symbolize the equal
 application of law and justice in America. It’s a high ideal,
 but one that too often isn’t met in the American justice
 system. I cited some examples in “The Eighth Commandment.”

The scales of Saint Michael also depict justice, but of 
another sort. Presumably that’s why so many readers sent me 
his image, and I much appreciate it. However, some research
 uncovered a far deeper symbolic meaning for the Archangel’s 
scales. The primary purpose of the scales is not to measure 
justice, but to weigh souls. And there’s a specific factor 
that registers on Saint Michael’s scales. They depict his 
role as the measure of mercy, the highest attribute of God for 
which Saint Michael is the personification. The capacity for 
mercy is what it most means to be in the image and likeness of
 God. The primary role of Saint Michael the Archangel is to be
 the advocate of justice and mercy in perfect balance — for
 justice without mercy is little more than vengeance.

That’s why God limits vengeance as summary justice. In 
Genesis chapter 4, Lamech, a descendant of Cain, vows that “if 
Cain is avenged seven-fold then Lamech is avenged seventy-seven
fold.” Jesus later corrects this misconception of justice by 
instructing Peter to forgive “seventy times seven times.”

Our English word, “Mercy” doesn’t actually capture the full
 meaning of what is intended in the Hebrew Scriptures as the 
other side of the justice equation. The word in Hebrew is 
”hesed,” and it has multiple tiers of meaning. It was 
translated into New Testament Greek as “eleos,” and then 
translated into Latin as “misericordia” from which we derive 
the English word, “mercy.” Saint Michael’s scales measure 
”hesed,” which in its most basic sense means to act with 
altruism for the good of another without anything of obvious 
value in return. It’s the exercise of mercy for its own sake,
 a mercy that is the highest value of Judeo-Christian faith.

Sacred Scripture is filled with examples of hesed as the chief 
attribute of God and what it means to be in His image. That 
”the mercy of God endures forever” is the central and repeated
 message of the Judeo-Christian Scriptures. The references are
 too many to name, but as I was writing this post, I
 spontaneously thought of a few lines from Psalm 85:

“Mercy and faithfulness shall meet. Justice and peace 
shall kiss. Truth shall spring up from the Earth, and 
justice shall look down from Heaven.”

— Psalm 85:10-11

The domino effect of hesed-mercy is demonstrated in Psalm 85. 
Faithfulness and truth will arise out of it, and together all 
three will comprise justice. In researching this, I found a
 single, ancient rabbinic reference attributing authorship of 
Psalm 85 to the only non-human instrument of any Psalm or 
verse of Scripture: Saint Michael the Archangel, himself.
 According to that legend, Psalm 85 was given by the Archangel 
along with the Torah to Moses on Mount Sinai.

Saint Thomas Aquinas described Saint Michael as “the breath of
 the Redeemer’s spirit who will, at the end of the world,
 combat and destroy the Anti-Christ as he did Lucifer in the
 beginning.” This is why St. Michael is sometimes depicted bearing a shield with the image of Christ.  It is the image of Christ in His passion, imprinted upon the veil of St. Veronica.  Veronica is a name that appears nowhere in Scripture, but is simply a name assigned by tradition to the unnamed woman with the veil.  The name Veronica comes from the Latin “vera icon” meaning “true image.”

Saint Thomas Aquinas and many Doctors of the Church regarded Saint 
Michael as the angel of Exodus who, as a pillar of cloud and
 fire, led Israel out of slavery. Christian tradition gives to 
Saint Michael four offices: To fight against Satan, to measure 
and rescue the souls of the just at the hour of death, to 
attend the dying and accompany the just to judgment, and to be 
the Champion and Protector of the Church.

His feast day, assigned since 1970 to the three Archangels of 
Scripture, was originally assigned to Saint Michael alone
 since the sixth century dedication of a church in Rome in his 
honor.  The feast was originally called Michaelmas meaning, “The Mass of St. Michael.” The great prayer to Saint Michael, however, is 
relatively new. It was penned on October 13, 1884, by Pope 
Leo XIII after a terrifying vision of Saint Michael’s battle
 with Satan:

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St. Michael the Archangel, defend us in battle. Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, 0 Prince of the heavenly Host, by the power of God, cast into Hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.

---

It’s an important prayer for the Church, especially now. I know the enemies of the Church lurk here, too. There are some who come here not for understanding, or the truth, but for ammunition. For them the very concept of mercy, forgiveness, and inner healing is anathema to their true cause. I once scoffed at the notion that evil surrounds us, but I have seen it. I think every person falsely accused has seen it.

Donald Spinner, mentioned in “Loose Ends and Dangling Participles,” gave Pornchai a prayer that was published by the prison ministry of the Paulist National Catholic Evangelization Association. Pornchai asked me to mention it in this post. It’s a prayer that perfectly captures the meaning of Saint Michael the Archangel’s Scales of Hesed:

“Prayer for Justice and Mercy
Jesus, united with the Father and the Holy Spirit, give us your compassion for those in prison. Mend in mercy the broken in mind and memory. Soften the hard of heart, the captives of anger. Free the innocent; parole the trustworthy. Awaken the repentance that restores hope. May prisoners’ families persevere in their love. Jesus, heal the victims of crime; they live with the scars. Lift to eternal peace those who die. Grant victims and their families the forgiveness that heals. Give wisdom to lawmakers and those who judge. Instill prudence and patience in those who guard. Make those in prison ministry bearers of your light, for ALL of us are in need of your mercy! Amen.”