An idea that stuck out to me in McGuire’s essay “Purgatory, the Communion of Saints, and Medieval Change” was this concept of reciprocality between the living and the dead, which presented itself as a stronger community and bond than one of an earthly congregation. McGuire insists that “[j]ust as the souls of the dead need us, we need them” to counsel us living rightly and to make us aware of our sins, making their presence known in visions (79). I guess my problem with this idea is my skepticism on visions and their credibility of truthfulness. It seems as if this is the work of one’s conscious and perhaps a hyper-sensitivity to their inner voice. Maybe the idea of an angel and devil on either shoulder is pushing it here, but that image kept popping into my mind as I read this section of McGuire’s essay. Regardless of my modern view of spiritual visions, I do agree with the idea that “[t]he presence of the dead in our lives reminds us of who we are and where we are going” and it is one that is still with us today. The Mexican celebration Día de los Muertos occurs on November 2nd, All Souls Day, carrying with it similar notions of the medieval bond between this world and the next. On this day, alters are constructed in the home or around the grave of a loved one with sugar skulls, significant flowers, photographs, and even the departed’s favorite food or drink. This is done to encourage the soul to return to earth and hear the prayers of the living, which works similarly as a medieval Catholic’s charitable donations and commemorative prayers work to purify both living and dead souls. In medieval society, this tradition blurred the boundary between this world and the next, exciting a “desire for evidence about the other world” (80). This want of proof also interested me. What evidence, other than visions, was there of the existence of an afterlife presented itself to medieval society? Is the only true evidence that of faith?