Prayer for the Dead

The church designates each November as a month dedicated to praying for the dead. The Nov. 2 feast, the Commemoration of All the Faithful Departed (All Souls Day), is a day of special intercession for all those who have gone before us marked with the sign of faith. The Catechism of the Catholic Church (no. 1032) teaches us that prayer for the dead is one of the spiritual works of mercy.

Why should we pray for the dead? Isn’t our fate sealed at the moment of our death? What good does prayer do? When we die we are destined for either heaven or hell and no amount of prayer can change that.

The Catholic practice of prayer for the dead is bound up with our belief in the reality of purgatory. Unless we die in a state of perfection, i.e., not only with all our sins forgiven, but also with all temporal punishment due to sin remitted, we cannot enter heaven. Nothing imperfect can enter the presence of God. The Catechism teaches that "all who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to inter the joy of heaven. The church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned." (nos. 1030-1031)

So, yes indeed, our fate is sealed at death, but for those whose sins have been forgiven — those destined for the eternal joys of heaven — but still in need of final purification God’s mercy, purgatory exists as God’s final act of mercy toward the sinner. When we pray for the dead we do not pray that those who died without their sins forgiven will be taken to heaven. Rather, we pray that those souls in purgatory will be granted swiftly their eternal reward.

Because we do not know whose souls are in purgatory and whose are not, we pray for all the faithful departed, especially those who were closest to us in this life or those most in need of prayer. Even though a person may have led an exemplary life, no one but God knows if that person went immediately to heaven at the moment of death. For that reason it is an injustice to assume that any one of the faithful departed (unless canonized by the church) does not need our prayers. Because the souls in purgatory cannot pray for themselves, they rely on our prayers.

The practice of prayer for the dead actually precedes the Christian era. The Old Testament’s Second Book of Maccabees relates the story of how Judas Maccabeus called for prayer for his comrades who had fallen in battle. The Scriptures tell us that Judas Maccabeus and his soldiers "turned to prayer, beseeching that the sin which had been committed [by their dead brothers] might be wholly blotted out." (2 Mc 12:42)

The sacred text continues: "In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin." (2 Mc 12:43b-45)

Similarly, throughout Christian history prayer for the dead has been held in the highest esteem by Catholics. When I was a boy, it was not uncommon that one of the daily Masses in a parish was a Requiem Mass offered each day for the faithful departed. This was because so many of the faithful asked that Masses be offered for their deceased relatives and friends. It is a revered practice of the church that the faithful give an offering to the priest so that Mass might be offered for the eternal rest of one who has died. These Mass stipends represent a very concrete expression of love for and spiritual solidarity with those who have died.

Prayers for the dead should be part of our daily prayer, not just in the month of November, but throughout the year. The practice of remembering the dead at the conclusion of grace after meals is an excellent way of incorporating prayer for the dead into our daily prayers, just as we pray for them in the Eucharistic Prayer of every Mass. The custom of visiting and praying at the graves or other places of entombment of the dead is another laudable practice.

All Souls Day reminds us of our union with the faithful departed — a union that cannot be broken even by death. Let us never fail to pray for our dearly departed.

(EDITOR’S NOTE: This is the first of two articles dealing with prayer for the dead. In our next issue Bishop Sheridan will reflect on the Rite of Christian Funerals.)

Part TwoDaily prayer for all the faithful departed is a practice that the church has encouraged throughout her history. Of particular importance, however, are the funeral rites celebrated at the time of death. A brief review of the "Order of Christian Funerals" may be of help to those whose duty it is to provide for the burial of their loved ones.

The family of the deceased (or those charged with the funeral arrangements) should contact the parish priest as soon as possible after death has occurred. The priest will assist the family in planning the funeral rites, as well as arranging for the time of the funeral Mass. It is important to contact the parish before making final plans with the funeral director. This will help to ensure that the priest and the church are available at a time requested by the family.

The Vigil is the first part of the of the funeral rites. The family and friends of the deceased have the opportunity to pay their respects and offer prayers for the repose of the soul of the deceased. The "Order of Christian Funerals" contains beautiful prayers for the deceased as well as for the consolation of those close to the deceased. In addition to these prayers, the Rosary is a wonderful prayer in which all can participate. The vigil may be conducted by a priest, deacon or lay person.

It is very fitting that the Vigil be held in the parish church when and where this is possible, but a funeral home may also fittingly be used. In addition to prayer, the Vigil is a most appropriate time for family and friends to share memories of the deceased. The setting usually allows for the display of photographs or other mementos that recall the life of the deceased.

In spite of contrary opinions, eliminating the Vigil from the funeral rites does not lessen the grief of family and friends. In fact, the Vigil allows the community to express grief appropriately, as well as providing an opportunity for the community to offer condolences and support to those who are grieving.

The funeral Mass is at the center of the funeral rites and is certainly the most important part of those rites. The remains (ideally the body) of the deceased should be brought to the church one last time so that there the Christian community may pray for the eternal repose of the one who has died. The Scriptures that are proclaimed and the prayers of the funeral Mass are also efficacious for the renewal of hope in the resurrection of the dead for those who participate in the funeral Mass.

It is very distressing to hear from our priests and deacons that often family members will deny the deceased a funeral Mass. Every Catholic has a right to a funeral Mass, unless the person has left the Catholic Church or otherwise left instructions that there is to be no funeral Mass. Simply because family members may not be practicing Catholics or because only a very few people are expected to attend the Mass, it is not legitimate for these reasons to eliminate Mass from the funeral rites. When the funeral Mass is not celebrated, not only is the deceased denied this most powerful prayer, but the Christian community is also denied the opportunity to offer Mass for their deceased friend.

The homily that is given at the funeral Mass should expound on the Sacred Scriptures that were proclaimed and should give emphasis to the Paschal Mystery of Christ’s death and resurrection in which we participate by faith and baptism into Christ. The priest or deacon who preaches the homily may, of course, relate the mystery of redemption to the life of the deceased. The homily should not become a eulogy.

It is permitted for a family member or friend of the deceased to offer a brief reflection at the end of the Mass and before the Final Commendation. This reflection is to be spiritual in nature and appropriate for a liturgical setting. Ordinarily there should be only one such reflection, and it should be read from a prepared text that has been shared with the celebrant of the Mass beforehand.

The music for the funeral Mass is to be sacred music that is fitting for the service. Secular songs that were favorites of the deceased are not appropriate for Mass, but could be sung or performed at the Vigil.

The disposition of the remains of the deceased that is preferred by the church is the interment or entombment of the body. Cremation is permitted provided that it is not an expression of disrespect for the body or a repudiation of the church’s teaching on the resurrection of the body. If cremation is chosen, it is preferred that the body be brought to church for the funeral Mass and the cremation take place afterwards. If cremation takes place immediately after death, the cremated remains may be brought to the church for the funeral Mass.

When the body of one who has died is cremated, the remains are to be placed in a worthy container with the name of the deceased on it. The cremated remains are to be taken to a cemetery or mausoleum for entombment as soon as possible after the cremation or after the funeral Mass. The cremated remains may never be kept in the home or any place other than a cemetery or mausoleum. The cremated remains may never be scattered or mixed with the remains of another person. The priest or deacon who presides at the funeral rites is charged with ensuring that the cremated remains are properly buried or entombed in a timely manner.

Our faith tells us death is not the end, but rather the beginning of the fullness of life. Our funeral rites convey that truth beautifully, and these rites should always be carried out with dignity and respect.

Kitty,consider how often God speaks of using our suffering with and in Him for a salvific purpose, to which Paul refers frequently:

2 Corinthians 1:5
For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

2 Corinthians 1:6
And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

2 Corinthians 1:7 And our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.

Philippians 3:10
That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

Colossians 1:24
Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church.

The idea is not that Christ's suffering is insufficient, but that we are joined to Christ and so experience both His suffering and His glory.

What IS St. Paul talking about here? You tell me! You do not think St. Paul is guilty of blasphemy, I am sure. And he is the most eloquent teacher of the amazing doctrine that we are members of His Body, by which we realize that we are cooperators with Him in salvation. Not as "poor miserable sinners" but as members of His body --- for all salvation comes from Christ only.

Galatians 2:20
I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

How would we dare to think of such a thing --- that our suffering can be joined to the suffering of Christ --- unless God Himself had revealed this in His Holy Bible? But see how it can make the believer's suffering meaningful --- what a consolation and a privilege! --- and not because Christ's sacrifice isn't "perfect," but because we are in Him.

Re: Col. 1:25, you might find this commentary instructive:

““Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His Body’s sake, which is the Church.”
And what is the connection of this? It seems indeed not to be connected, but it is even closely so. And “minister,” he says, that is, bringing in nothing from myself, but announcing what is from another. I so believe, that I suffer even for His sake, and not suffer only, but even rejoice in suffering, looking unto the hope which is to come, and I suffer not for myself, but for you. “And fill up,” he saith, “that which is lacking of the afflictions of Christ in my flesh.” It seems indeed to be a great thing he has said; but it is not of arrogancy, far be it, but even of much tender love towards Christ; for he will not have the sufferings to be his own, but His, through desire of conciliating these persons to Him. And what things I suffer, I suffer, he saith, on His account: not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech thee, go for me to this person, then the other should say, “it is on his account I am doing it.” So that He is not ashamed to call these sufferings also his own. For He did not only die for us, but even after His death He is ready to be afflicted for your sakes. He is eagerly and vehemently set upon showing that He is even now exposed to peril in His own Body for the Church’s sake, and he aims at this point, namely, ye are not brought unto God by us, but by Him, even though. we do these things, for we have not undertaken a work of our own, but His. And it is the same as if there were a band which had its allotted leader to protect it, and it should stand in battle, and then when he was gone, his lieutenant should succeed to his wounds until the battle were brought to a close.
Next, that for His sake also he doeth these things, hearken: “For His Body’s sake,” he saith, assuredly meaning to say this: “I pleasure not you, but Christ: for what things He should have suffered, I suffer instead of Him.” See how many things he establishes. Great, he shows, is the claim upon their love. As in his second Epistle to the Corinthians, he wrote, saying, “he committed unto us the ministry of reconciliation” (2 Cor. v. 20); and again,“We are ambassadors on behalf of Christ; as though God were entreating by us.” So also here he saith, “For his sake I suffer,” that he may the more draw them to Him. That is, though He who is your debtor is gone away, yet I repay. For, on this account he also said, “that which is lacking,” to show that not even yet does he consider Him to have suffered all. “For your sake,” he saith, and even after His death He suffers; seeing that still there remains a deficiency. The same thing he doeth in another way in the Epistle to the Romans, saying, “Who also maketh intercession for us” (Rom. viii. 34), showing that He was not satisfied with His death alone, but even afterwards He doeth countless things.
He does not then say this to exalt himself, but through a desire to show that Christ is even yet caring for them. And he shows what he says to be credible, by adding, “for His Body’s sake.” For that so it is, and that there is no unlikelihood in it, is plain from these things being done for His body’s sake. Look how He hath knitted us unto Himself. Why then introduce Angels between? “Whereof I was made,” he saith, “a minister.” Why introduce Angels besides? “I am a minister.” Then he shows that he had himself done nothing, albeit he is a minister. “Of which I was made,” saith he, “a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God.” “The dispensation.” Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that ye might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by “dispensation” he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For ye would not otherwise have received the word. “For you,” he saith, “to fulfill the word of God.” He speaks of the Gentiles, showing that they were yet wavering, by the expression, “fulfill.” For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; “for I never could have had the power,” he saith. Having shown that which is greater, that his sufferings are Christ’s, he next subjoins what is more evident, that this also is of God, “to fulfill His word in you.” And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when ye are able to hear it, and cometh not of neglect, but to the end ye may receive it. For God doeth not all things on a sudden, but useth condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old. And He shows in the Gospel, that for this reason He sent the servants first, that they might not proceed to kill the Son. For if they did not reverence the Son, even when He came after the servants, much less would they had He come sooner; if they gave no heed to the lesser commandments, how would they to the greater? What then, doth one object? Are there not Jews even now, and Greeks who are in a very imperfect condition? This, however, is an excess of listlessness. For after so long a time, after such great instructions, still to continue imperfect, is a proof of great stupidity.”

Homily IV on Colossians +John Chrysostomos

II Tim 1:16-18 Paul prays for dead Onesiphoris, that he may find God's mercy.

Is there some extra-Scriptural source that says Onesiphorus is dead at the time Paul wrote that epistle? Where was Timothy when Paul told him to salute Prisca and Aquila, and the household of Onesiphorus? Corinth?

I Cor 15:29,30 Early Christians were Baptized for those in Purgatory, who would face judgment for sins of the flesh

Was it ever an official practice, kinda like it is for Mormons? If it was, why was it discontinued & why does Paul talk about it as something "others do", not what "we do"?

(see also II Cor 5:9,10). This was apparently done publicly, jeopardizing their own lives, which explains the virtue of the act.

Huh? Where do you get that conclusion from these verses?

9 And therefore we labour, whether absent or present, to please him. 10 For we must all be manifested before the judgement seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.

Sure you have the right citation?

II Matt 12:44-46 Praying for the dead that they be freed from sin is commended. This was a well known element of Jewish faith long before the time of Christ.

2nd Matthew? Looks like 2nd Machabees & there were a lot of incorrect things that had became elements of "Jewish faith" by the time of Machabees.

I Pet 3:18-20; 4:6 During Jesus' physical entombment He went and preached to spirits in prison (Hades/ Purgatory) that they might "live according to God in the spirit."

"Prison" from I Pet 3:18 is translated from the word "phylakē", not "Hades".

The context of 1 Peter 4:6, "dead" seems to be those who are spiritually dead. Check out 1 Peter 4:5 "Who shall render account to him, who is ready to judge the living and the dead."

Matt 12:32 Some sins may be forgiven after death. (No sin can be forgiven after death for those condemned to Hell.)

It's a stretch to say that some sins may be forgiven after death from a passage stating that one particular sin won't be.

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