By Fr. Steven A. Schoenig, SJ
Prayer for the dead is an ancient part of Christian tradition, but it does not occupy much space in the Bible. A story in 2 Maccabees (12:43-46) mentions a sacrifice offered in atonement for the sins of the dead. A passage in 2 Timothy (1:16-18) refers, always in the past tense, to a man who helped the apostle Paul, and Paul prays for mercy for him on judgment day. But since 2 Maccabees is not accepted by all Christians, and since 2 Timothy speaks only obliquely, it has been a controversial practice among non-Catholics.
Yet Christian prayer for the dead was commonplace. In the early centuries, we see it clearly in inscriptions preserved on graves in the catacombs. Survivors, through their prayers, assisted the dead to reach the happiness of heaven. We read, for example, “May you live in God,” “May God refresh your spirit,” and “Remember our child, Lord Jesus.” RIP, “May he/she rest in peace,” is still known today (“peace” here meant “communion” or “fellowship”). Some epitaphs directly ask those who read them to pray for the person buried there; others ask the dead themselves, now united with God, to pray for their family and friends.
During the early Middle Ages, in books called necrologies, monks and nuns inscribed the names of their brothers and sisters who had died, as well as the names of deceased benefactors, friends, bishops and kings, so that they could pray for them annually. They were conscious of the communion of saints, that Christians are held together by mutual bonds of love and grace. Death could not sever those bonds, and so it was simply a transition: “Life is changed, not ended.” As we pray for each other during life to make those bonds real, so in the same bonds of charity we continue to pray for each other after death.
In the later Middle Ages, theologians wondered why we should pray for the dead. If they’re in heaven, they don’t need our prayers; if they’re in hell, our prayers can’t help them. Building on older ideas, the idea of “purgatory” arose, a state in which the dead are purified of the remaining effects of sin, or finish any penance yet undone, in preparation for union with God. It was the front porch of heaven, a temporary stop to wipe off our shoes before entering the mansion. As we pray for God’s mercy for the living in their trials, so we can do the same for those making this last step into heaven.
Today we draw on all these streams of our tradition. We pray, “Eternal rest grant unto them, O Lord, and let perpetual light shine upon them.” We commemorate them, often by name, during the Eucharistic Prayer at Mass. We ask priests to offer Masses for the repose of their souls. We devote an entire day every year, All Souls’ Day (November 2), to praying for the faithful departed, whether recent or long gone. We offer not only prayer but acts of penance and alms on their behalf. In all these ways, we show that we are still bound together with them in Christ. The loved ones who were such important parts of our lives do not become less so after death. God wants us to enjoy bliss with him forever – not one-on-one, but as a family of faith. Trusting in this solidarity, we naturally commend our beloved deceased to God’s care. The fact that they died does not matter: “O death, where is your victory? O death, where is your sting?”
To request prayer for a deceased loved one, visit jesuits.family/all-souls.
Fr. Steven A. Schoenig is the socius of the Jesuits USA Central and Southern Province.
