Introduction

We can tell you this from the Lord’s own teaching: that any of us who are left alive until the
Lord’s coming, will not have any advantage over those who have died. At the trumpet of God,
the voice of the archangel will call out the command, and The Lord himself will come down from
heaven. Those who have died in Christ will be the first to rise, and those who are still alive will
be taken up in the clouds, together with them, to meet the Lord in the air (cf. 1 Thessalonians
4:16–17).

As a way to show our mourning and loss, people today mourn their departed loved ones with
flowers or candles and even post tributes to them on social media. We automatically react in
their honor and lifting them with our prayer for the person who pass and the loss family.
Everyone seems to be seeking a significant way to honor those who passed away. In many
cultures, it has been a tradition that provides comfort to bereaved family, as the community
donates flowers to be used in the funeral, the family home, or even at the graveyard, it normally
signifies a thoughtful, heartfelt expression of encouragement from a friend. Filipino Catholics
practice a spiritual ceremony known as Pasiyam for their deceased loved ones. Usually, the
event lasts for three to seven nights, which I have experienced and practice during the death of
my sister and relatives. I even remember that if relatives are in town, a longer wake might be
arranged. The wake consists of the body being laid to rest in a casket with flowers, a guest
registry, funeral lights, and a donation box all around it. Family members and other guests can
honor the deceased during the vigil and prayer services. As well as on the forty day following a
person's death marks an important point in the grieving process. It's customary to gather with
loved ones and friends at this time to pray for the deceased's everlasting rest. And of course,
there is one Catholic custom that has stood the test of time and is still commonly followed
today. The day we set aside in the liturgical year to pray for those who have passed away, the
All Souls' Day, which falls on November 2. We pay particular attention to remembering those
who died.In our country this is both religious and tradition.

Now a days, some people can no longer appreciate the meaning of praying for the passed
away in this generation, and some non-Catholics disbelieve about this tradition. They think that
there is nothing more that can be done for someone once they pass away because Jesus have
died for our sins and we are already being saved. They believe that praying for the people who
are left behind is more important. They haven’t seen the essential of Holy mass and offering a
prayer for the dead.

Why is this tradition still important, and what led to its the beginning? The foundations of the
Catholic custom of praying for the deceased will be discussed in the remainder of this paper,
including its historical, scriptural, patristic, and magisterial roots. These questions need to be
addressed to help non-Catholics comprehend the tradition described earlier and comprehend
the teachings of the Catholic Church in the modern era.

May the souls of all the faithful departed rest in peace . There is no salvation outside of the
Catholic Church. But God alone knows the state of a soul at death. Thus, in our charity and
love for all men – since we desire all to be saved (cf. 1 Tim 2:4)
 Chapter One
Historical Background

The Catacombs: Inscription and Symbol

The early Christians buried their dead underground in places called catacombs. During the
famine, they served as places of worship beside providing shelter. The drawings and texts
found in the catacombs provides insight into the way of life of the early Christians and the
Church. While there is no evidence of prayer for the dead in the first century, tomb inscriptions
from the second century include both declarations and prayers for the dead, such as vivas in
pac, which means, may you rest in peace, and in pace, which means, he rests in peace.

Some prayers, known as acclamatory prayers, are said to be the oldest since they simply
express a wish for the deceased to be blessed, without making a formal request to God. e.g.
PAX (TIBI, VOBIS, SPIRITUI TUO, IN ÆTERNUM, TIBI CUM ANGELIS, CUM SANCTIS);
SPIRITUS TUUS IN BONO (SIT, VIVAT, QUIESCAT); ÆTERNA LUX TIBI; IN REFREGERIO
ESTO; SPIRITUM IN REFRIGERIUM SUSCIPIAT DOMINUS; DEUS TIBI REFRIGERET;
VIVAS, VIVATIS (IN DEO, IN [Chi-Rho] IN SPIRITO SANCTO, IN PACE, IN ÆTERNO, INTER
SANCTOS, CUM MARTYRIBUS). Many of the inscriptions are quite short and straightforward,
and they could be mistaken for statements rather than prayers if they weren't often and
organically enlarged into prayers in other instances. Though there aren't as many Christian
burial inscriptions from other regions of the Church as there are in the catacombs, the
testimony of those that have survived to us is consistent with the catacombs' findings. ( Kirsch,
Die Acclamationen)

Following a shift to Protestantism in the sixteenth century, the Cathedral was once Roman
Catholic. Turku Cathedral is an iconic structure in Finland and the mother church of the
Lutherans. Mostly from the aristocracy, nobility, and gentry, the Cathedral is home to the
remains of many of medieval and Renaissance bishops and military commanders. Reentering
this church is like taking a step back in time, and seeing the tomb commemorations is like
encountering prayer for the deceased. The Reformers proclaimed that prayer could not raise
the dead since Christians are justified only by faith and are declared holy at death. Both Roman
Catholics and Eastern Orthodox pray in public and in private for the faithful who have passed
away. Some Ecumenical churches have incorporated ancient prayers into their liturgical
renewal, something that most Protestants do not practice.

While Catholic writers have occasionally discovered more doctrinal material in the catacomb
pictures than a rigorous analysis can demonstrate, Protestant scholars go too far in asserting
that the "dogmatic results" drawn from the early Christian artworks are minuscule. While it is
freely admitted that non-Catholic writers have sometimes painted a picture in a favorable
manner, there is nevertheless cause to object to the attempt to remove all theological evidence
supporting the Catholic Church's faith from the early Christian monuments. (newadvent.org)

Along with the words on the inscription, many tombs also have pictures that reflect the same
concepts. Through this form of tribute, the hope of eternal life for the deceased is expressed
above all else. Symbolic images and signs such as, the fish, a symbol of Christ, first appears in
the third century. Other symbols include the anchor, palm, and dove with an olive branch,
which are representations of hope, victory, and eternal peace. Due to these evidences of early
Christian monuments confirming the practice of prayer for the dead was a common practice in
the early Church. Judaism and Christianity were not different religions in this sense.
The Literature: Prayer for peace and pardon

Prayer for someone who passed away is frequently mentioned in early Christian literature. The
female apostle Thecla begs for the unbaptized Falconilla, who had passed away, to be saved
in the apocryphal work The Acts of Paul and Thecla from the second century. In the story The
Passion of Perpetua and Felicitas, which dates back to the early third century, Perpetua prays
for her deceased brother Dinocrates, who is converted from a state of sorrow to joy. (Thes.
Aneed., p. 326)

The early liturgies, which include the remembrance of the faithful departed in the Mass together
with a prayer for peace, light, sustenance, and, in many cases, specifically for the remission of
sins and the effacement of sinful stains, bear witness to the memorials' peace.

Prayers for peace were said at the beginning of the ceremony, along with commendations
(entrusting the dead to God's care) and memorials (thanking God for their life). Soon after, a
pardon prayer was added. Praying for the unbelieving to be saved from hell is a recurring
subject in the first three centuries of Christianity. The priest begs in St. James, written in the
fourth century, "that our offering may be acceptable for the rest of the souls that have fallen
asleep." (http://www.newadvent.org/fathers/0717.htm)

When the faithful are remembered in their place at the Sacrifice, the worldwide Church upholds
this law, which was passed down from the Fathers, that calls for prayers to be given for those
who have passed away in the communion of the Body and Blood of Christ. The apostolic
pardon, a blessing given to the terminally ill or recently deceased, was another early church rite
that the church had granted to even as it prepared to die. A plenary indulgence, or the
absolution of all temporal sins from our previous confessed sin, is bestowed upon the recipient
of this blessing.

The apocryphal, hidden book that we also call to as the Deuterocanonical Scriptures provide
evidence. Whereas Roman Catholics, Eastern Orthodox, Russian Orthodox, and Coptic
Christians accept parts of the Apocrypha, Protestants reject the entire corpus. There are seven
books in the Catholic Old Testament (Tobit, Baruch, Judith, Wisdom, Sirach, and the first and
second Maccabees) that are omitted from Protestant bibles. Protestants often argue that these
texts are not canonical because neither Jesus nor the Apostles ever quoted them. The
objections, grounded in specific Old Testament passages, are acknowledged by contemporary
analysts as either superfluous or weak. The Catholic doctrine of prayers for the dead is not
subject to any rational argument against it. In fact, as we have seen, the rational presumption in
its favor is strong enough to lead many people to believe in it, whose rule of faith enables them
to demonstrate beyond a reasonable doubt that it is a doctrine of divine revelation.

The Catholic Church has taught for centuries that our prayers are of assistance to those who
have died. We commend their soul to God’s mercy and pray for them. We can help them not
only by our prayers, but also by offering a Mass in their name, by giving alms, by indulgences
or other works of penance done for their benefit (CCC 1032).

Chapter Two
A. Biblical Background
a. Old Testament

The Second Book of Maccabees, which is part of the Catholic and Orthodox scriptural canons,
provides support for the tradition of praying for the dead. This is where the Bible first mentions
the idea that prayers offered by the living can help free the dead from any sin that would keep
them apart from God in the hereafter.

2 Maccabees 12:43-46
He acted in an excellent and noble way as he had the resurrection of the dead in view. A
reading from the second Book of Maccabees Judas, the ruler of Israel, took up a collection
among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem
to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way,In
as much as he had the resurrection of the dead in view; for if he were not expecting the fallen
to rise again, it would have been useless and foolish to pray for them in death. But if he did this
with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a
holy and pious thought. Thus he made atonement for the dead that they might be freed from
this sin.

The aftermath of a war between the Jews and the Gentiles is shown in 2 Maccabees 12:43–46,
an Old Testament apocryphal chapter. It describes how Jewish commander Judas Maccabeus
discovered that some of his soldiers had been carrying idols belonging to pagan religions,
which was forbidden by Jewish law. As a result, these soldiers were killed in action. After the
battle, Judas and his allies prayed for the fallen soldiers and made a sacrifice to atone for their
sins. Therefore Judas Maccabeus made atonement for the dead, that they might be delivered
from their sin. Over a hundred years before Christ was incarnate, the great leader Judas
Maccabeus and all of his people, the jew ad the priest of the temple were praying and expiatory
sacrifice for the dead, this is biblical. The Church has always remembered the dead and prayed
for them, especially at the Eucharistic sacrifice, in order to purify them and enable them to
realize the Creator's ideal of heaven. The Israelites first used the atonement offering in the
tabernacle. It is important to note that Christ and the Apostles were aware of this practice,
which allows us to appreciate the full importance of Christ's silence on the matter. Additionally,
this practice was continued in later periods. The Church also encourages almsgiving,
indulgences, and penance performed on behalf of the deceased. The Catholic idea of
purgatory, which maintains that by sacrifice and prayer, the souls of the dead might be
cleansed of their sins, is likewise supported by it. Not all Christians, it should be noted, support
to the purgatory idea, and there is disagreement among academics over the relevance and
interpretation of this scripture.

b. New Testament

Is there a record in the Bible of St. Paul praying for a dead man? Does the New Testament
have a story of someone praying for the dead?

Here is what the widely respected six-volume Anchor Bible Dictionary writes,

2 Tim 1:16-18
 Timothy also includes greetings to the household of Onesiphorus (4:19) and a prayer that the
Lord might grant mercy to his household because of his service to Paul (1:16). Onesiphorus
himself does not seem to be included, suggesting that he was either not envisioned as present
among the (alleged) recipients of 2 Timothy, was with Paul, or was already dead. The latter is
most likely since the author of 2 Timothy writes: “May the Lord grant him to find mercy from the
Lord on that Day” (1:18). If Onesiphorus had indeed died, then this prayer is the earliest one
for the dead found in Christian literature. As such it has been cited as clear scriptural support
(especially among Roman Catholics) for prayer for the dead. (Jewish precedent for such
prayer is found in 2 Macc 12:43–45.) (catholicbible.org)

Protestant commentators are completely puzzled by the passage and are unable to provide a
consistent, cohesive explanation of its meaning. As evidenced by Christian prayers for the
deceased, Onesiphorus was commended to divine mercy, assuming, which must be true, that
he was already dead when the words in this New Testament verse were written. Paul's use of
this type of prayer is not new to us because, as mentioned above in 2 Macc. 12:43–45,
intercession for the dead has been approved in Pharisaic circles. Other evidence that this
practice has been practiced by Christians since ancient times also comes from inscriptions
found in Roman catacombs and other places.

St. Paul writes, "May the Lord grant him to find mercy from the Lord on that Day."

This is not just an expression of sentimental emotion. It is a prayer for a man who has died and
it is a prayer for the dead.

1 Corinthians 3:12-15
If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, the
work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the
fire [itself] will test the quality of each one’s work. If the work stands that someone built upon
the foundation, that person receives a wage. But if someone’s work is burned up, that one will
suffer loss; the person will be saved, but only as through fire.

As exegesis states, when Paul talks of a different place, he means Purgatory, where the faithful
dead who have died in a state of grace but are still in need of finishing their final purification to
be prepared to enter the splendor of heaven go to complete their final cleansing. Paul speaks
about the final judgment that all people must face, which is expressed in terms of reward and
loss. Paul states, "Every man's labor will become manifest because the Day of judgment will
reveal it, for it will be revealed with fire, and the fire will test what kind of work each one has
done." Non- Catholic commentator specifically protestant object that Paul is stating purgatory,
for he refers to cleansing or purification. He's talking about the benefits of salvation alone, not
about purgatory. Paul is certainly referring to the day when every endeavor will be judged
universally.

Paul never uses the Greek word katharizo to describe purification or cleaning. Paul never uses
the Greek word katharizo to allude to cleansing or purification; instead, he speaks only of the
advantages of redemption. It's not Purgatory he's talking about; it's the blessings of salvation
alone.

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 enter the joy of heaven. (CCC 1030)
B. Patristic Background

Does anyone know if any of the Early Church Fathers believed in or practiced prayer for the
dead? As seen by the liturgy and ritual, particularly the collects at Mass and the burial service,
Roman Catholics hold that praying for the deceased is founded not only on the scriptures but
also on the writings of the church fathers.

The most ancient liturgies illustrate the custom in such prayers as the following: "Let us pray for
our brothers who have fallen asleep in Christ, that the God of the highest charity towards men,
who has summoned the soul of the deceased, may forgive him all his sin and, rendered well-
disposed and friendly towards him, may call him to the assembly of the living" (Apostolic
Constitutions, 8:41).

The following is a collection of "takes" from Historical Christian Faith Commentaries on prayer
for those who passed away throughout Christian history. The works of the Church Fathers, who
were early Christian theologians and writers, attest to this practice.

Time Church Father

AD 167 Abercius, Bishop of Hieropolis The citizen of a prominent city, I erected this while I lived, that
I might have a resting place for my body. Abercius is my
name, a disciple of the chaste shepherd who feeds his sheep
on the mountains and in the fields, who has great eyes
surveying everywhere, who taught me the faithful writings of
life. Standing by, I, Abercius, ordered this to be inscribed; truly
I was in my seventy-second year. May everyone who is in
accord with this and who understands it pray for Abercius.
AD 220 Tertullian Indeed, she prays for his [her dead husband's] soul, and
requests refreshment for him meanwhile, and fellowship (with
him) in the first resurrection; and she offers (her sacrifice) on
the anniversaries of his falling asleep.
AD 300 Liturgy of Saint Mark O Lord our God, give peace to the souls of our fathers and
brethren who have fallen asleep in Jesus, remembering our
forefathers of old, our fathers, patriarchs, prophets, apostles,
martyrs, confessors, bishops, and the souls of all the holy and
just men who have died in the Lord. Especially remember
those whose memory we this day celebrate, and our holy
father Mark, the apostle and evangelist, who has shown us
the way of salvation.
AD 397 Ambrose of Milan [A Memorial for the deceased Valentinian II] Blessed are you
both, if my prayers will avail aught! No day will you over in
silence, no prayer of mine will pass you by unhonored, no
night will hurry on its course without you receiving some
participation in my prayers. I will repeatedly remember you in
all by oblations.
AD 407 Augustine of Hippo It is not to be doubted that the dead are aided by prayers of
the holy church, and by the salutary sacrifice, and by the
alms, which are offered for their spirits; that the Lord may deal
with them more mercifully than their sins have merited. For
this, which has been handed down by the Fathers, the
universal church observes..
AD 604 Gregory the Dialogist If the sins after death be pardonable, then the sacred oblation
of the holy host useth to help men's souls: for which cause the
souls sometime, of them that be dead, do desire the same: for
Bishop Felix, whom we spake of before, saith that a virtuous
Priest, who died some two years since, and dwelt in the
 diocese of the city of Centumcellis, and was pastor of the
church of St. John in the place called Tauriana, told him that
himself did use (when he had need) to wash his body in a
certain place, in which there were passing hot waters: and
that going thither upon a time, he found a certain man whom
he knew not, ready to do him service, as to pull off his shoes,
take his clothes, and to attend upon him in all dutiful manner.
And when he had divers times done thus, the Priest, minding
upon a day to go to the baths, began to think with himself that
he would not be ungrateful to him that did him such service,
but carry him somewhat for a reward, and so he took with him
two singing breads: and coming thither he found the man
there ready, and used his help as he was wont to do: and
when he had washed himself, put on his clothes, and was
ready to depart, he offered him for an holy reward that which
he had brought, desiring him to take that courteously, which
for charity he did give him.
AD 1274 Thomas Aquinas Moreover, the dead live in the memory of the living: wherefore
the intention of the living can be directed to them. Hence the
suffrages of the living profit the dead in two ways even as they
profit the living, both on account of the bond of charity and on
account of the intention being directed to them. Nevertheless,
we must not believe that the suffrages of the living profit them
so as to change their state from unhappiness to happiness or
"vice versa"; but they avail for the diminution of punishment or
something of the kind that involves no change in the state of
the dead.

St. Augustine: "There is no doubt that the prayers of the Church, through the most Holy
Sacrifice, through deeds of charity we may aid the departed." St. Gregory: "The offering of the
Holy Sacrifice of the Mass for the poor souls in Purgatory is of great benefit to them, and they
long for it with grievous wailings." St. Jerome: "The souls who are suffering in Purgatory and for
whom the priest prays on the Altar during Mass do not feel the tortures of Purgatory during the
Mass. They ask for nothing more, they wish for nothing more than this holy Sacrifice."

Masses were frequently said on behalf of the souls in Purgatory by Pope St. Gregory the Great
(540–604). On his deathbed, he told the tale of a monk who confessed his sins. Masses should
be said in St. Gregory's honor, the abbot's instructions. A brother was informed by his soul's
appearance to him after 30 days that he had left Purgatory and entered heaven. It is
noteworthy that the praying of the dead was explained specifically and that many people
showed it through a variety of traditions and what they do. We hold the belief that in light of
certain immoral acts we committed before abandoning the body, we will be severely judged by
the purgatorial fire after death. Nevertheless, we will either be purified until the day of judgment
or be set free from punishment by their prayers and alms-giving deeds, which will surely make
us join the rest of the blessed. The liturgy and ritual, particularly the collects at Mass and the
funeral ceremony, most strikingly demonstrate our forebears' trust in the value of prayers for
the dead.

C. Magisterial Background

Purgatory is a place where a soul cannot purify itself by choosing penance for its
transgressions, according to Catholic dogma. Offering suffrages is the name given to the
Catholic rite of making sacrifices and prayers for the deceased. Since the time of the
patriarchs, many have questioned the reality of purgatory and maintained that praying for the
dead is pointless. These heretics' denials were typically connected to some theoretical
viewpoint regarding grace, merit, or the authority of the Church.

St. Thomas Aquinas, who said purgatory achieves three things: forgiveness of venial sins,
purification of sinful inclinations, and the removal of the temporal punishment due to sin. he first
two are purified by “the penetrating love of Christ,” he said. But for the temporal punishment of
sin, which can also be described as a “moral debt,” we can be helped by the prayers of other
Christians, he said. Because “the fact is that with our sins, not only do we offend God, and we
do damage to ourselves, but also we do damage to other people.” ( Brockhaus, 2022)

Medieval prayer for the deceased made sense, as Thomas Aquinas explained. The idea of the
communion of saints claims that one man can benefit from another's merits, and as a result,
the living benefit from the affirmative action of the dead. Praying helps people in purgatory,
where punishment is meant to make up for the satisfaction that the body was unable to fully
accomplish. By easing punishment and reducing time spent in purgatory, the work of one
person can benefit others and satisfy the needs of others. These notions were originally stated
in writing during the Second Council of Lyons in 1274. " After their death, the sinful baptized are
purged by purgatorial or purificatory penalties." The late Middle Ages were defined by these
ideas, which were further developed in 1439 at the Council of Florence and reiterated in 1563
at the Council of Trent.

Along with related decrees on indulgences, invocation of the saints, and sacred symbols, the
Council of Trent also produced a particular decree on purgatory. It was a synopsis that cited
the earlier definition and issued a warning about some of the misuses that gave rise to the
criticism from Protestants.

The Catholic Church, by the teaching of the Holy Spirit, in accordance with Sacred Scripture
and the ancient tradition of the Fathers, has taught in the holy councils, and most recently in
this ecumenical council, that there is a purgatory and that the souls detained there are helped
by the prayers of the faithful, and especially by the acceptable sacrifice of the altar. Therefore,
this holy council commands the bishops to be diligently on guard that the true doctrine about
purgatory, the doctrine handed down from the holy Fathers and the sacred councils, be
preached everywhere and that Christians be instructed in it, believe it, and adhere to it. But let
the more difficult and subtle controversies, which neither edify nor generally cause any
increase in piety, be omitted from the ordinary sermons to the poorly instructed. Likewise, they
should not permit anything that is uncertain or anything that appears to be false to be treated in
popular or learned publications. And should forbid as scandalous and injurious to the faithful
whatever is characterized by a kind of curiosity and superstition or is prompted by motives of
dishonorable gain (DB 983).

Most people agree that a person's deep love for God and repentance for his actions at the
moment of death forgives him of his venial sins. Because after leaving the body, a soul can still
repudiate its evil history even though it cannot earn anything or experience true satisfaction.
Therefore, it gives up its desire of sin and becomes capable of purging the reatus culpae
without progressing toward sanctifying grace or eliminating any punishment, as is the case in
genuine merit.

Chapter Three
A. Conclusion

For centuries, the Catholic Church has taught that people who have passed away benefit from
our prayers. We pray for them and commit their souls to God's mercy. In addition to our
prayers, we might assist them by celebrating a mass in their honor, offering alms, giving
indulgences, or performing other penances for their benefit. Dating back to the apostolic era,
Christian inscriptions found at graves, catacombs, and martyr shrines bear witness to their
belief that the dead can be helped by the intercession of the saints and the prayers of the
living. The holy ones in heaven, the holy souls in purgatory, and the faithful on earth make up
the great Communion of Saints. The One, Holy Catholic and Apostolic Church continuously
remembers the departed individual and shows sympathy by praying for their memory.
Remembering someone who passed away in prayer is a compassion act. The fervent prayers
of the catholic Church, by the mercy of Christ, sustain the souls of the faithful departed, who
are safely on their way to full glory. The beauty and mystery of the fullness of the Catholic
Church in relation to her doctrines, sacraments, and governance. Every word of divine
revelation that the Catholic Church believes has been given to her is included in our Sacred
Scripture and Sacred Tradition. The Church also holds that she has been given way to all
available means of salvation, including the seven sacraments. Finally, the Church affirms that
she has an approach to every means essential to sanctification, such as the guidance of the
Holy Spirit and the intercession of the saints. As I go along this paper, I wasn’t only appreciate
my own Church but somehow able to understand other denomination as I humbly see the truth
in my Catholic Church. While writing this paper, I have come to respect not only my own church
but also other, there might be salvation outside the Church and the emphasis of salvation in the
fullness of the Catholic Church.

B. Reflection

When my time comes to an end, will I wish to be remembered? Do I want my friends and family
to pray for me when I die? Will I see God in the afterlife? Will I be forgiven by those I purposely
and accidentally hurt before I die? Can I forgive people before I pass away? After finishing this
paper, I am holding these questions. And in the end, I said "yes" loudly! after coming to all
these conclusions. Our journey towards death has now made God's promise of unending life
more evident to me. Since death has finally been defeated by our redemption in Christ through
His resurrection, I now see death being granted new life in Christ as a passover from mortality
into immortality. Remembering and journeying with Christ's death is made possible by the
dead's prayers. The sensus fidei fidelis is fed by the sensus fidei fidelium, which in turn feeds
the community's faith, even though other denominations may dispute this from the scripture. In
addition to the truth that the Church bears, we comprehend our own faith and experiences
within the cornerstone of the Church from its founding to the present. Before, I saw the prayer
of death as plainly religious and traditional, and in the end, it was needed. The one who died
needs it, together with the family and friends who are grieving the loss. I see more of the
essence of the act, the experience, and not only the point of having closure—to say goodbye to
the one who died and to honor the life of the person—there is more than that. It reminds us of
Jesus' death on the cross for our sins, and it also serves as a reminder that, even as we
celebrate the Holy Sacrifice of the Mass and lament our losses, we are also there to worship
Jesus and offer prayers for the deceased. Expressing gratitude to God for His unwavering
mercy and how it gives us hope and illumination regarding the deceased person's and our
circumstances in grieving. We also reaffirmed our faith during this prayer offering, which
provided us with a window to remember the beauty of resurrection in Christ's victory and the
experience of being left behind by the dead. In understanding that in mercy of penance and
repentance we are capable of participation in the satisfaction of love and grace of the one who
has freed us from our sin through redemption. As St. Teresa of Avila’s words, “Yours are the
hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on
earth but yours.” We must pay attention like Jesus would, and love our physical and mystical
body. Both who are here on earth, the souls in the purgatory and dead in heaven, as Catholic
we are one body, many parts.

C. Recommendation

Praying for others makes a difference.

Ecumenical prayer service could be done during the wake, but it must not be done at the same
time.
We’re all part of this community of believers, and we’re all alive in Christ. Doesn’t it seem
appropriate to pray for others in the community, even across time and space? What unites us is
prayer. In diversity, we think that prayer is important for everyone, even the ones who don't
need it. We offer prayers for those who are mourning. Because we feel that we are called to a
mission of love, charity, and mercy, we pray and ask for forgiveness. We are called to pray in
whatever season in our life. Written with a scriptural perspective and from a devoted
experience. to provide one another consolation at difficult and turbulent times. We offer prayers
for loved ones, friends, and even complete strangers. Other denominations, like the Anglicans
and the Orthodox, have ceremonies of prayer for the deceased, but aside from the diverse
variety of groupings, Catholics give the highest form of prayer in celebration of the Holy
Eucharist through funeral masses.Suppose I have a friend or relative who died a long time ago,
and I don't know what was going through their soul when they went away. Would it be too
much to ask that we pray that this individual knew God's peace and had accepted Christ at the
time of their death? Though I'm not entirely sure, why not in some situations? A particular form
of faith is also needed for prayer, and chances are that it won't be answered in a traditional,
impartial manner for some time. Because of this, we have to exercise care with it so as not to
allow it to take the place of the crucial prayer we are now doing for specific people and
situations. However, when handled sensibly and in a balanced manner, it's an intriguing
exercise to consider and explore. It's simple to assume that everyone we know will spend
eternity in paradise. Naturally, this is what we should aspire for. But a genuine internal
conversion is necessary for entering Heaven. How do we assist those around us on this
journey? Every individual who ascends to Heaven does so by freely choosing to follow Christ
and turn away from sin. Our greatest action should be to pray for them. It might sometimes
seem pointless and ineffective to pray for someone else. If we don't see any results right away,
we could think it's pointless to pray for them. However, resist the want to fall into that trap. The
greatest act of mercy you can do for people God has placed in your life is to pray for them. And
your intercession could reveal the key to their eternal redemption.

D. Bibliography

Bainton, R. H. The Church of the Fathers. Scribner’s 1988

Translated by James Donaldson. From Ante-Nicene Fathers, Vol. 7. Edited by Alexander
Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature
Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.
http://www.newadvent.org/fathers/0717.htm
Toner, P. (1908). Prayers for the Dead. In The Catholic Encyclopedia. New York: Robert
Appleton Company. http://www.newadvent.org/cathen/04653a.htm
Waal, A. (1908). Roman Catacombs. In The Catholic Encyclopedia. New York: Robert
Appleton Company. http://www.newadvent.org/cathen/03417b.htm
 Ignatian Institute of Religious Education
TH 235.1 Theology of Ecumenism

Historical, Biblical, Patristical and Magisterial Backgrounds of

Catholic’s Prayer for the Dead

A Paper Presented to
Prof. Hector S. Damaso

Ozelle P. Vencio
December 2023