—Catholic teaching regarding prayers for the dead is bound up inseparably with the doctrine of Purgatory (q.v.) These and the like pious practices were after all but other means of expressing what the faithful heard day by day at the memento for the dead in the Mass, when prayer was offered for those “who have gone before us with the sign of faith and rest in the sleep of peace” (Stowe Missal).

This was the explicit teaching of Christ, the meek and merciful Savior, and the Church can but repeat the Master’s teaching (see Hell). III. Some of these prayers read like excerpts from the liturgy: e.g. When Judas and his men came to take away for burial the bodies of their brethren who had fallen in the battle against Gorgias, “they found under the coats of the slain some of the donaries of the idols of Jamnia, which the law forbiddeth to the Jews: so that all plainly saw, that for this cause they were slain. But even if it be understood of the fate of the soul after death, it can mean nothing more than what Catholic teaching affirms, that the final issue—salvation or damnation—is determined irrevocably at death; which is not incompatible with a temporary state of purgatorial purification for the saved. 9. Lord, hear us. The first is by far the easiest and most natural hypothesis; and if it be admitted, we have here an instance of prayer by the Apostle for the soul of a deceased benefactor. Killen, “The Ecclesiastical History of Ireland” (London, 1875), I; and Cathcart, “The Ancient British and Irish Churches” (London, 1894). The Council of Calcuth (816) ordained that at a bishop’s death the bell of every parish church should call the people together to sing thirty Psalms for the soul of the departed (Wilkins, Concilia, I, 171). 6.

This is sufficient to inspire and to guide us in our offices of charity and piety towards the dead; we may confidently commit the application of their fruits to the wisdom and justice of God. Thus, Venerable Bede declares that “some who for their good works have been preordained to the lot of the elect, but who, because of some bad deeds stained with which they went forth out of the body, are after death seized upon by the flames of the purgatorial fire, to be severely chastised, and either are being cleansed until the day of judgment from the filth of their vices by this long trial, or, being set free from punishment by the prayers, the alms-deeds, the fasts, the tears of faithful friends, they enter, undoubtedly before that time, into the rest of the blessed” (Homily xlix, ed.

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Was he dead, as one would naturally infer from what St. Paul writes? Choose four or five of the following. Or had he for any other cause become separated permanently from his family, so that prayer for them should take account of present needs while prayers for him looked forward to the day of judgment? I. Lord, hear us. - Catechism of the Catholic Church, no. What of such prayers?

II, ch. Cf.

And the Lord: `Do not give the holy to dogs’.

Lord, hear us. PRACTICE IN THE BRITISH AND IRISH CHURCHES. It is only per modum suffragii, i. e. by way of prayer, that Indulgences avail for the dead, the Church adding her official or corporate intercession to that of the person who performs and offers the indulgenced work, and beseeching God to apply, for the relief of those souls whom the offerer intends, some portion of the superabundant satisfactions of Christ and His saints, or, in view of those same satisfactions, to remit some portion of their pains, in what measure may seem good to His own infinite mercy and love. In the “Acta S. Brendani”, edited by Cardinal Moran, the following prayer is given (p. 39): “Vouchsafe to the souls of my father and mother, my brothers, sisters, and relations, and of my friends, enemies and benefactors, living and dead, remission of all their sins, and particularly those persons for whom I have undertaken to pray.”.

Yet there are one or two sayings of Christ recorded by the Evangelists, which are most naturally interpreted as containing an implicit reference to a purgatorial state after death; and in St. Paul’s Epistles a passage of similar import occurs, and one or two other passages that bear directly on the question of prayers for the dead. Lord give them the reward of their goodness. Of very few can it be hoped that they have attained perfect holiness at death; and none but the perfectly holy are admitted to the vision of God. In the Missal of Leofric (d. 1072) are found special prayers varying according to the condition and sex of the departed. Ixvi, P.L., IV, 399). Sometimes the writers of the epitaphs request visitors to pray for the deceased: e.g.

xxvi). There was no break of continuity in this respect between Judaism and Christianity. for the support of one or more priests who were to offer Mass daily for the founder’s soul; and the “certain”, a smaller endowment which secured for the donor’s special benefit the recitation of the prayers usually said by the priest for all the faithful departed. For the sorrowing family, relatives and friends of N., that you may find strength and consolation in your Christian faith and in the love and support of this community. But in order that the personal works of the living may have any satisfactory value, the agents must be in the state of grace.

Archbishop Theodore (d. 690), in the penitential ascribed to him, and St. Dunstan (d. 988), in his “Concordia”, explain at length the commemoration of the departed on the third, seventh, and thirtieth day after death. God of all consolation, help us to comfort one another in our grief, finding light in time of darkness, and faith in time of doubt.

—The traditional evidence in favor of prayers for the dead, which has been preserved (a) in monumental inscriptions (especially those of the catacombs), (b) in the ancient liturgies, and (c) in Christian literature generally, is so abundant that we cannot do more in this article than touch very briefly on a few of the more important testimonies. General Statement and Proof of Catholic Doctrine; II. Coming to the proof of this doctrine, we find, in the first place, that it is an integral part of the great general truth which we name the communion of saints. The following, from the Syriac Liturgy of St. James, may be quoted as a typical example: “We commemorate all the faithful dead who have died in the true faith. But no such enactments were needed to stir up individual piety. Prayers of the Faithful for Funeral Mass PRAYERS OF THE FAITHFUL . Lord, hear us. the inevitableness of natural law in the present visible world. The old Irish civil law (Senchus Mor, A.D. 438-441) provided that the Church should offer requiem for all tenants of ecclesiastical lands. As evidence of the faith of the Eastern Church we may refer to what Eusebius tells us, that at the tomb of Constantine “a vast crowd of people together with the priests of God offered their prayers to God for the Emperor’s soul with tears and great lamentation” (Vita Const., IV, lxxi, P.G., XX, 1226). Apocr.”, I, 186). These cookies will be stored in your browser only with your consent. (2) For whom and how far are they efficacious?

But we do not and cannot know the exact degree in which benefits actually accrue to them, collectively or individually. Lord, hear us. We pray for those who mourn N’s death (especially …. Cathcart (op.

Both interpretations have been proposed; but the second is far-fetched and decidedly improbable (cf.

Quoting from Origen, it is said that “the souls of the departed are released in four ways: by the oblations of priests or bishops to God, by the prayers of Saints, by the alms of Christians, by the fasting of friends”. Lord, hear us. 2.

Tertullian also testifies to the regularity of the practice of praying privately for the dead (De Monogam., x, P.L., II, 942); and of the host of later authorities that may be cited, both for public and private prayers, we must be content to refer to but a few.

There are prayers, called acclamatory, which are considered to be the most ancient, and in which there is the simple expression of a wish for some benefit to the deceased, without any formal address to God. This line from scripture is often used in support of our Catholic faith’s doctrine of … The month’s mind (month’s mynde) in that age signified constant prayer for the dead person during the whole month following his decease. Sons are bound to do penance for their deceased parents.” (Whitley Stokes, Introd. Prayer for the souls in purgatory. Now, as between the living, no Christian can deny the reality of this far-reaching spiritual communion; and since death, for those who die in faith and grace, does not sever the bonds of this communion, why should it interrupt its efficacy in the case of the dead, and shut them out from benefits of which they are capable and may be in need? These various forms of charity were practiced not only by the common people but also, and on a very generous scale, by the nobility and royalty. The greater number of the several thousand extant belong to the ante-Nicene period—the first three centuries and the early part of the fourth. For he who did not deserve to receive the Sacrifice during his life, how can it help him after his death?” The reference to the custom of offering Mass for the departed is obvious; the synod discriminates between those who had observed, and those who had neglected, the laws of the Church concerning the reception of the Eucharist. cit.). Gent., IV, xxxvi, P.L., V, 1076).

and the more general doctrine of the Communion of Saints (q.v. This prohibition does not extend to catechumens who have died without being able to receive baptism (see, v. g., Lehmkuhl, “Theol. In the fifteenth book of the “Hibernensis”, entitled “On Care for the Dead”, there is a first chapter “On the four ways in which the living assist the dead”. eclxxv, 5, P.L., XXXVIII, 1295), and as is otherwise abundantly clear, prayers were not offered for martyrs, but to them, to obtain the benefit of their intercession, martyrdom being considered an act of perfect charity and winning as such an immediate entrance into glory. The imagery of the parable of Lazarus is too uncertain to be made the basis of dogmatic inference, except as regards the general truth of rewards and punishments after death; but in any case it teaches merely that one individual may be admitted to happiness immediately after death while another may be cast into hell, without hinting anything as to the proximate fate of the man who is neither a Lazarus nor a Dives.

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