Dear Father,

I wanted to know how the “bliss” that awaits us in Heaven can be reconciled with the knowledge that our loved ones left on earth may suffer for our death. I think, as an almost unbearable image, of the anguish of a child searching for his father (who is no longer with us). How can that father enjoy true “happiness”?

Thank you so much

Antonio

Priest’s Answer

Dear Antonio,

1. In Sacred Scripture, we read that God, out of His benevolence toward Josiah, spared him through death the pain that would have struck him upon seeing the suffering of his people. The sacred text, in fact, says: “Because you were heartsick and have humbled yourself before the LORD when you heard my threats that this place and its inhabitants would become a desolation and a curse; because you tore your garments and wept before me; I in turn have listened, says the LORD. I will therefore gather you to your ancestors; you shall go to your grave in peace, and your eyes shall not see all the evil I will bring upon this place” (2 Kings 22:19-20).

From this, some concluded that even after death they would not see the misfortunes and suffering of the people.

2. To these, St. Thomas responds: “Although the saints, after this life, know what happens here below, we must not believe that they grieve through knowing the woes of those whom they loved in this world: for they are so filled with heavenly joy, that sorrow finds no place in them. Wherefore if after death they know the woes of their friends, their grief is forestalled by their removal from this world before their woes occur. Perhaps, however, the non-glorified souls would grieve somewhat, if they were aware of the distress of their dear ones: and since the soul of Josias was not glorified as soon as it went out from his body, it is in this respect that Augustine uses this argument to show that the souls of the dead have no knowledge of the deeds of the living.” (Supplement to the Summa Theologiae, 72, 1, ad 2).

3. St. Augustine’s statement applied to Josiah, who lived in the Old Testament, because after death he could not see the divine essence in which all things are known. Paradise, in fact, would only be opened with the resurrection of Jesus.

Therefore, we believe that those who go to Purgatory, unless God grants them special enlightenment, have no knowledge of the affairs of the living. In Purgatory, one is immersed as if in a thick fog.

If they receive some enlightenment from God, then they can suffer. In this sense, St. Thomas says that “Perhaps, however, the non-glorified souls would grieve somewhat, if they were aware of the distress of their dear ones” (ibid.).

This suffering would contribute to their purification.

4. If, however, the souls are already in Heaven, things are different.

In Heaven, unlike Purgatory, one is in eternity. This means that there is no moment following another in which one can first suffer and then rejoice. As they see the sufferings of those they have left behind, they simultaneously see the immeasurable amount of glory that those sufferings would have brought them.

In fact, “For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison” (2 Cor 4:17).

5. It can also be added that seeing the suffering of their loved ones, they are even more moved to pray for them, so that their suffering may be consoled and become meritorious.

Saint Thomas says: “Although the saints are not in a state to merit for themselves, when once they are in heaven, they are in a state to merit for others, or rather to assist others by reason of their previous merit: for while living they merited that their prayers should be heard after their death” (Supplement to the Summa Theologica, 72, 3, ad 4).

6. Now, “The saints are said to pray for us in two ways. First, by “express” prayer, when by their prayers they seek a hearing of the Divine clemency on our behalf: secondly, by “interpretive” prayer, namely by their merits which, being known to God, avail not only them unto glory, but also us as suffrages and prayers, even as the shedding of Christ’s blood is said to ask pardon for us. In both ways the saints’ prayers considered in themselves avail to obtain what they ask” (Ibid., 72, 3).

7. The joy of the Saints is indeed perfect. Jesus said to those who have used their talents well: “Come, share your master’s joy” (Mt 25:21).

St. Thomas comments: God’s joy is so great that it cannot fully enter the human heart. This is why we are told to “enter into the joy of your Lord” because we will be immersed in it. We will be imbued with it like a piece of wood immersed in fire, enveloped by it on every side, inside and out.

Therefore, the Saints, though extremely compassionate, cannot suffer.

With the hope that we too may enter into the joy of the Lord, I bless you and remember you in prayer.

Father Angelo

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