Fasting for the Benefit of the Holy Souls

An excerpt from "Charity for the Suffering Souls" by Rev. John A. Nageleisen


Everybody in this world experiences in himself two conflicting powers, which are described by St Paul as follows: "I am delighted with the law of God according to the inward man: but I see another law in my member, fighting against the law of my mind, and captivating me in the law of sin, that is in my members" (Rom 7:22-23) Reason, and religion demand that in this combat of the "inward man" we decide in his favor against sin. Our soul is immortal, the breath of God, His image. Our body is a handful of clay, soon to moulder in the grave. What does it matter if the body, a food for worms, be made to suffer, if only the immortal soul be saved? Of what consequence is it, if the body die, if only the soul lives? St Paul was the apostle of the gentiles, a light of the world, a vessel of election; nevertheless he felt t a necessary duty to bring his body into subjection.  He says, "I chastise my body and bring it into subjection, lest perhaps when I have preached
to others, I myself should become a castaway." (I Cor. 9:27) Many Christians are filled with terror of their adversary, the devil, of whom St Peter says that "as a roaring lion he goeth about seeking whom he may devour" (I Pet 5:8); but let them know that the devil himself with all his cunning and power is not able to injure their souls as much as they themselves may injure it by pampering their flesh. Let us bear in mnd that the assaults of hell are greatly weakened by the mortification of our flesh. If we hate satan, then how much more should we hate our flesh, which is more treacherous than satan! During mortal life the souls in Purgatory did not always have due regard for the final results of vain pleasures, but often looked only to the momentary gratification of their senses. Hence they must now atone even for the least inordinate enjoyment of sensual pleasure.
In order to help the Suffering Souls, we must render satisfaction to God for the sins that offened Him. We must satisfy the demands of divine justice by corresponding works of atonement, works by which God is glorified, and man is deprived of some enjoyment in penalty for the sinful gratification in which he wrongfully indulged. Now it is manifest that God is glorified by every good work; whereas to fallen man every good work is troublesome and painful, so that the performance of such a work deprives him of some kind of gratification. Hence every good work has a propitiatory quality. As in prayer we consecrate our whole being to God, trampling under foot the pride of life by the humility of supplication, so also do we by fasting deny ourselves in atonement for the rebellion of our flesh against the law of God. By fasting we chastise our body, refuse gratification to its appetite, give strength to our soul and pleasure to our whole spiritual being. Fasting is directed against the lusts of the flesh and the sins proceeding therefrom, against all forbidden pleasures and enjoyments. By fasting, therefore, we atone for the sins committed by and against our body. Instead of applying this atonement to ourselves, we can offer it to Almighty God in union with the fast of Christ in favor of the Suffering Souls.