The Relationship Between the Living and the Deceased (Part 1)

 

The Church has always felt the need for prayer for the reposed. According to John Chrysostomos, this is a custom of the Church, which was established by the Apostles themselves. He even considers that the Apostles did not leave the custom and the law in vain, including in the holy and fearful Mysteries of the Church the commemoration of the reposed. Undoubtedly, they did this because they knew what the benefit and the significant good is that results for the dead. In the work “On Those Who Have Fallen Asleep in Faith,” which is attributed to John of Damascus, this position is confirmed. In the Second Epistle to Timothy, we see the Apostle Paul himself praying for his deceased disciple Onesiphoros (2 Tim. 1:18).

The “supplications” on behalf of the dead take, according to tradition, three basic forms: prayer (liturgical or individual), the offering of the Eucharist, and almsgiving. The Fathers insist on the usefulness of the supplications on behalf of the reposed. John Chrysostomos writes on this: “The offerings on behalf of the dead are not made without reason, the entreaties are not made without reason, nor the almsgivings without reason; the Holy Spirit ordained all these things, because He wants us to benefit from one another.” [1] Mark Eugenikos makes the same observation and considers that this is verified by the fact that it is an ancient and universal tradition: “That the liturgies, prayers, and almsgivings that are done on their behalf benefit those who have reposed in faith is testified also by this very custom of the Church, which prevailed from of old, as well as by many and various words of teachers, both Latin and Greek, which were spoken and written at different times and places.” [2]

The Fathers and the theologians consider that, of all the “supplications” for the dead, the most important is that which takes place during the Divine Liturgy. [3] Gregory the Great, more than anyone else, confirms this theory, basing himself on various incidents of visions and revelations. During the celebration of the Divine Eucharist, the priest prays that the sins of the commemorated reposed may be purified through the blood of Jesus Christ, while at the same time immersing in the Holy Chalice particles of the bread which he had previously cut in their name.

On the other hand, the reposed who are in Hades can receive, to the extent possible, a relief and alleviation of their punishments. [4] This is also confirmed by a very ancient work that enjoyed authority, in which a revelation made to Saint Makarios is cited: “Whenever you feel compunction for those who are being punished, and wherever you pray for them, they are relieved a little.” [5]

John Chrysostomos repeatedly develops the issue in question. Many passages of his works refer specifically to the relief that the prayers of the living offer to the souls of the reposed who are being tormented:

“As far as possible, let us not mourn only with tears, but with prayers, supplications, almsgivings, and offerings. For these were not instituted without reason, nor do we vainly make commemoration of the reposed during the divine mystagogy and approach on their behalf, entreating the Lamb who is before us, Him who took away the sin of the world, but so that some consolation may result from these things for them. Nor does the one standing at the altar, when the dread Mysteries are celebrated, cry out without purpose: ‘For all those who have reposed in Christ and for those who perform the commemorations on their behalf.’ For, if the commemorations were not made for their sake, these things would not be said either. For our things are not a theatrical performance — may it not be; these things are done by the ordinance of the Holy Spirit. Let us therefore help them and perform commemoration on their behalf. For, if the sacrifice of the father cleansed the children of Job, why do you doubt that when we offer on behalf of the reposed, some consolation results for them?” [6]

And elsewhere he writes: “Let us therefore weep for them and help them as much as we can; let us devise some help for them, small indeed, but able to help. How and in what way? Let us ourselves pray and entreat others also to make prayers on their behalf, and let us continually give alms to the poor on their account.” [7]

John Chrysostomos considers that prayers for reposed sinners are not sufficient by themselves:

“Let us give alms; and even if he is unworthy, God will have compassion. The more sins he has committed, the more he needs almsgiving. Let us not concern ourselves with tombs, nor with adornments of the dead. Place widows beside him; this is the greatest ‘funeral tribute.’ Mention his name, call everyone to make supplications and entreaties on his behalf; this will move God to compassion. And even if not directly through him, still through another he becomes a cause of almsgiving. And this is a doctrine of God’s love for mankind. Widows standing around and weeping can snatch someone not only from the present death, but also from the future one. Indeed, many have benefited from almsgivings done by others for them; and if not fully, at least they found some consolation.” [8]

 

1. “Homilies on the Acts of the Apostles,” XXI, 5. PG 60, 170. On the Epistle to the Philippians, III, 4.

2. “Refutation of the Latin Chapters Concerning Purgatorial Fire,” PO 15, p. 40.

3. See JOHN CHRYSOSTOMOS, “Homilies on the First Epistle to the Corinthians,” XLI, 5; GREGORY THE GREAT, “Dialogues,” IV, 57–60; LEONTIOS OF NEAPOLIS, “Life of John of Cyprus,” 24; SYMEON METAPHRASTES, “Life of Saint Theodosios the Cenobiarch,” 17, PG 114, 484–485.

4. Apart from the patristic passages, see, among the Orthodox theologians, METROPHANES KRITOPOULOS, “Confession of Faith,” in E. J. Kimmel-Weissenborn, Monumenta fidei Ecclesiae orientalis, vol. 2, Jena 1851, pp. 194–195; BISHOP SYLVESTER, Essay of Orthodox Theology, vol. 5, Kiev 1897,

5. Sayings, Makarios 38. We cite an excerpt in chapter 8, note 35.

6. “On the First Epistle to the Corinthians,” 41, 4–5. PG 61, 361.

7. “On the Epistle to the Philippians, Homily III,” 4. PG 62, 204. 58

8. 58. “On the Acts of the Apostles, XXI,” 4. PG 60, 169. 59.

 

Greek source: https://entoytwnika1.blogspot.com/2026/05/1.html