Opinion
By Val Obienyem
CATHOLICISM, with its comprehensive teachings and sacred traditions, is the very definition of Christianity. When one reflects on the structure and organisation of the Church, one finds it hard not to marvel. The Church, with its centuries-old coherence, serves as the custodian of civilisation and Christian values, holding in sacred trust a lineage that stretches back to the Apostles. Amidst the tides of time, others often choose what suits them from the richness of Catholic teaching, yet these fragments, selectively held, only underscore the singularity and wholeness of the Catholic Church’s heritage. This heritage is defined by the Magisterium and firmly rooted in the Bible.
Yesterday marked the Feast of All Saints – the Church Triumphant, a celebration emerging from the Church’s ancient tradition, an observance deeply rooted in biblical reverence for those who have attained sainthood. Initially observed locally in Rome, Pope Gregory IV, recognising its universal significance, extended the feast to the entire Western Church in around 835 AD. By establishing 1 November as the official date, he invited all Christians- the Church militants- to come together to honour and celebrate all saints—both known and unknown. Besides the Catholic Church, several other branches of Christianity, including Orthodox, Lutheran, Anglican, Methodist, and Presbyterian communities, observe this feast as well. This shared observance reflects how these churches draw selectively from the universal Catholic heritage, a heritage firmly grounded in the Bible and Sacred Tradition. The Councils of Nicaea, Trent, and Vatican II have all deliberated on aspects related to this veneration, reaffirming its place within the Church’s teachings.
Today, we celebrate the Feast of All Souls. After lifting up prayers for the saints in heaven, the Church now turns to pray for the souls undergoing purification in purgatory. This belief in purgatory is unique to Catholicism. Yet, I find myself curious about why other Christian denominations hold Mass for the dead without acknowledging the doctrine of purgatory. I ask this because the very notion of intercessory prayer for the deceased is predicated on the belief in purgatory, where souls undergo purification before entering into eternal life. This morning’s Mass—celebrating All Souls—was led by Fr. Patrick Ifewulu, assisted by Frs. Maximus Okonkwo and Chigozie Jidere, each contributing to the solemnity and profundity of the day’s observance.
Fr. Ifewulu was at his best. In the style of St. Paul, he always invokes his own story as a sinner whom God “arrested” in grace. His passion for repentance is intense and moving, drawing on his own experience to drive home the urgency of conversion. He speaks of God as our common Father and portrays sinners as sons metaphorically intent on patricide. If Fr. Ifewulu could, he would sanctify the world in a single proclamation of righteousness, no matter the personal cost. His sermon today was a clarion call, echoing John the Baptist’s cry for repentance. He always enjoy the congregation to behave in such a way that “Na ọ ga na-aga n’anya ya.”His words touch all who hear them, and personally, I have been deeply moved by his message. My own encounter with him is a story in itself, one to be shared another time.
Today, Fr. Ifewulu underscored a profound teaching unique to Catholicism: the distinction between venial and mortal sins. This teaching is pivotal, as it underpins the doctrine of purgatory and gives context to our prayers for souls in purgatory- the Church Sufferers. Since venial sins are less severe than mortal sins, they warrant a lesser purification, which is precisely why purgatory exists as a temporary place of cleansing before the soul enters the beatific vision in heaven. Fr. Ifewulu referred to 1 John 5:16-17, which distinguishes these two categories of sin. The passage is so explicit that it puzzles me why others misinterpret it. As he spoke, I noticed one of the priests searching the passage in the Bible, as though revisiting a profound truth.
The biblical support for purgatory is not confined to the division of sins alone; various passages imply a process of posthumous purification. For instance, 1 Corinthians 3:15 tells us that some will be saved “as through fire,” suggesting forgiveness and purification after death. The book of Maccabees, though deuterocanonical, speaks of prayers for the dead, affirming this practice. In Matthew 5:25-26, the call to “pay the last debt” also implies a process of atonement beyond this life. Confronted with these scriptural foundations, the Councils of Lyon, Florence, Trent, and the Second Vatican Council each engaged deeply with the doctrine of purgatory, solidifying its place in Catholic teaching.
As we celebrate All Saints and All Souls, the fullness of Catholic teaching shines forth. It is a testament to the Church’s comprehensive embrace of Christian heritage, a heritage that others often approach piecemeal. While some may choose to critique what they do not understand, the richness of Catholic doctrine stands as an invitation to deeper reflection, not dismissal. This is why it pains me when individuals, like Damina and others who misunderstand, question these profound truths without comprehending their depth.
What about people like Odumeje, the tea-drinkers, the ‘dead-for-three-days,’ and their kind? Okpo fa ndi azu!
A.I
Nov. 2, 2024
Tags: Val Obienyem
