Orthodox church, does it pray for the dead?

[Dominic Korozya]

I'm only asking a simple question this time.

Does the Orthodox church pray for those who have passed away?

Could you also tell me exactly how they practice this, if they do.

Thankyou for helping.

そう本当にありがとう。
天恵。

 

[gzt]

Yes. Here's an example that is from the morning prayer rule:

Remember, O Lord, the souls of Thy servants who have departed in sleep, my parents (names), and all my relatives according to the flesh; forgive them every transgression, voluntary and involuntary; grant them the Kingdom and a part in Thy eternal joys, and the delight of Thy blessed and everlasting life. Bow.

At the end, say three times:

Grant, O Lord, remission of all sins to our Fathers, Brothers and Sisters departed in the faith and hope of resurrection, and grant them memory eternal.

There are also liturgical services that pray for the dead.

 

[Dominic Korozya]

Yes. Here's an example that is from the morning prayer rule:



There are also liturgical services that pray for the dead.

Okay, how does it work for them? Is it like purgatory? Can they de helped beyond death?

Sorry if I'm pressing you, I'm at work right now... (rushing)

I'll post these questions but I'll have to get to CF later on in the day.

Thankyou, God bless!


天恵。

 

[gzt]

Well, the prayers themselves are the clue to that, I would think. We ask that God will remember them in His Kingdom and remit their sins. We wouldn't pray if we didn't think it meant something to ask God for this thing. But, on the other hand, the prayers themselves don't indicate a mechanism for that. The Last Judgment hasn't occurred yet and we've not seen anything written in stone.

 

[Dominic Korozya]

Well, the prayers themselves are the clue to that, I would think. We ask that God will remember them in His Kingdom and remit their sins. We wouldn't pray if we didn't think it meant something to ask God for this thing. But, on the other hand, the prayers themselves don't indicate a mechanism for that. The Last Judgment hasn't occurred yet and we've not seen anything written in stone.

Ah, I see. That does make sense.

So it is all about before the second coming?

天恵。

 

[Dostoevsky]

In general, we pray for them just because we've been instructed to do it, and we love them. There's no formal doctrine about how/when/where it helps them, like there is in Rome.

 

[E.C.]

In general, we pray for them just because we've been instructed to do it, and we love them. There's no formal doctrine about how/when/where it helps them, like there is in Rome.

On that note, we're content enough knowing that it helps. Unlike Rome we leave those funny particular details up to God.

 

[gzt]

Though I suppose even after the last judgment, we will all pray for each other, even the damned, but it will be of a different character.

 

[Dominic Korozya]

Does the Orthodox church teach that damned souls (after death of course) can still go to heaven?

How does this differ from the idea of purgatory?

本当にありがとう。
神は賛美する。
天恵。

 

[Dominic Korozya]

In general, we pray for them just because we've been instructed to do it, and we love them. There's no formal doctrine about how/when/where it helps them, like there is in Rome.

There are prayers that we say for those who have died, we are taught that it can shorten a persons time in purgatory.

On that note, we're content enough knowing that it helps. Unlike Rome we leave those funny particular details up to God.

Are there no further details at all?

Though I suppose even after the last judgment, we will all pray for each other, even the damned, but it will be of a different character.

I can imagine this.

神はあなたの精神を賛美する。

天恵。

 

[Dorothea]

Here's the teaching on Eschatology by the GO Archdiocese of America:


The Holy Spirit of God, working through the Church and its sacramental life, leads the plan of salvation in Christ to completion and final fulfillment. The final battle with evil that operates in the world will occur just before the coming again of the Lord. In the meantime, the struggle against evil and dark forces in the world continues, with some victories on behalf of the Church, and with some failures on behalf of some of its members. This is the normal condition of the life of the Church, which is the inaugurated Kingdom of God, and which, however, has not yet come fully. Two distinct stages are to be recognized, in terms of Christian Orthodox eschatology: that of a "partial judgment," of a "partial" or "realized" eschatology, and that of a "final judgment," at the coming again of the Lord, which will come at the end of time.

a) Partial judgment - the hour of our death


Our physical death, a consequence of the first man's sin that we still suffer, can be seen in two ways:

1. negatively, as a kind of catastrophe, especially for those who do not believe in Christ and life everlasting in Him; and
2. positively, as the end of a maturation process, which leads us to the encounter with our Maker. Christ has destroyed the power of the "last enemy," death (1 Cor. 18:26).

A Christian worthy of the name is not afraid of this physical death insofar as it is not accompanied by a spiritual or eternal (eschatological) death.

A partial judgment is instituted immediately after our physical death, which places us in an intermediate condition of partial blessedness (for the righteous), or partial suffering (for the unrighteous).

Disavowing a belief in the Western "Purgatory," our Church believes that a change is possible during this intermediate state and stage. The Church, militant and triumphant, is still one, which means that we can still influence one another with our prayers and our saintly (or ungodly) life. This is the reason why we pray for our dead. Also, almsgiving on behalf of the dead may be of some help to them, without implying, of course, that those who provide the alms are in some fashion "buying" anybody's salvation.

b) General Judgment - the Coming Again of Christ

The early Church lived in expectation of the "day of the Lord," the day of His coming again. The Church later realized that its time is known but to God; still, some signs of Christ's second coming were expected:

1. The Gospel will be preached everywhere in the world (Matt. 24: 14; Luke 18:8; John 10: 16);
2. The Jews will be converted to Christ (Rom. 11:25-26; cf. Hosea 3:5);
3. Elijah, or even Enoch, will return (Mark 9:11);
4. The Antichrist will appear with numerous false prophets accompanying him (1 John 2:10; 2 Thes. 2:3; Matt. 24:5);
5. Physical phenomena, upheavals, wars, sufferings will occur (Matt. 24:6; Mark 13:26; Luke 21:25); and,
6. The world will be destroyed by fire (ekpyrosis; see 2 Peter 3:5).

All these signs are expected to be given in due time; without them, the end-time will not come.

The resurrection of the dead is a miracle that will happen at the second coming of the Lord. According to the Creed: "I await the resurrection of the dead." This resurrection will be a new creation. However, our physical bodies as we know them now will be restored, in a spiritualized existence like that of the Lord after His Resurrection.

The final judgment will follow the resurrection of all. Some will rise to the resurrection of life, and some to the resurrection of judgment and condemnation. Christ will be our Judge on the basis of our deeds, our works of love or our acts of wickedness.

The end-time will follow, with a permanent separation between good and evil, between those who will be awarded etemal life of happiness and bliss in heaven, and those who will be condemned to the fire of eternal damnation, to the eternal remorse of their conscience for having rejected God and authentic life in Him and having joined the inauthentic life invented by the devil and his servants.

A new heaven and new earth will be established, inhabited by righteousness (2 Peter 3:13). The Kingdom of God will be fully established; the Church will cease to exist. Finally, the Son of God will turn the Kingdom over to God the Father, "that God may be everything to everyone" (1 Cor. 15:28).

The Dogmatic Tradition of the Orthodox Church — Greek Orthodox Archdiocese of America

 

[Dominic Korozya]

Here's the teaching on Eschatology by the GO Archdiocese of America:


The Holy Spirit of God, working through the Church and its sacramental life, leads the plan of salvation in Christ to completion and final fulfillment. The final battle with evil that operates in the world will occur just before the coming again of the Lord. In the meantime, the struggle against evil and dark forces in the world continues, with some victories on behalf of the Church, and with some failures on behalf of some of its members. This is the normal condition of the life of the Church, which is the inaugurated Kingdom of God, and which, however, has not yet come fully. Two distinct stages are to be recognized, in terms of Christian Orthodox eschatology: that of a "partial judgment," of a "partial" or "realized" eschatology, and that of a "final judgment," at the coming again of the Lord, which will come at the end of time.

a) Partial judgment - the hour of our death



Our physical death, a consequence of the first man's sin that we still suffer, can be seen in two ways:

1. negatively, as a kind of catastrophe, especially for those who do not believe in Christ and life everlasting in Him; and
2. positively, as the end of a maturation process, which leads us to the encounter with our Maker. Christ has destroyed the power of the "last enemy," death (1 Cor. 18:26).

A Christian worthy of the name is not afraid of this physical death insofar as it is not accompanied by a spiritual or eternal (eschatological) death.

A partial judgment is instituted immediately after our physical death, which places us in an intermediate condition of partial blessedness (for the righteous), or partial suffering (for the unrighteous).

Disavowing a belief in the Western "Purgatory," our Church believes that a change is possible during this intermediate state and stage. The Church, militant and triumphant, is still one, which means that we can still influence one another with our prayers and our saintly (or ungodly) life. This is the reason why we pray for our dead. Also, almsgiving on behalf of the dead may be of some help to them, without implying, of course, that those who provide the alms are in some fashion "buying" anybody's salvation.

b) General Judgment - the Coming Again of Christ


The early Church lived in expectation of the "day of the Lord," the day of His coming again. The Church later realized that its time is known but to God; still, some signs of Christ's second coming were expected:

1. The Gospel will be preached everywhere in the world (Matt. 24: 14; Luke 18:8; John 10: 16);
2. The Jews will be converted to Christ (Rom. 11:25-26; cf. Hosea 3:5);
3. Elijah, or even Enoch, will return (Mark 9:11);
4. The Antichrist will appear with numerous false prophets accompanying him (1 John 2:10; 2 Thes. 2:3; Matt. 24:5);
5. Physical phenomena, upheavals, wars, sufferings will occur (Matt. 24:6; Mark 13:26; Luke 21:25); and,
6. The world will be destroyed by fire (ekpyrosis; see 2 Peter 3:5).

All these signs are expected to be given in due time; without them, the end-time will not come.

The resurrection of the dead is a miracle that will happen at the second coming of the Lord. According to the Creed: "I await the resurrection of the dead." This resurrection will be a new creation. However, our physical bodies as we know them now will be restored, in a spiritualized existence like that of the Lord after His Resurrection.

The final judgment will follow the resurrection of all. Some will rise to the resurrection of life, and some to the resurrection of judgment and condemnation. Christ will be our Judge on the basis of our deeds, our works of love or our acts of wickedness.

The end-time will follow, with a permanent separation between good and evil, between those who will be awarded etemal life of happiness and bliss in heaven, and those who will be condemned to the fire of eternal damnation, to the eternal remorse of their conscience for having rejected God and authentic life in Him and having joined the inauthentic life invented by the devil and his servants.

A new heaven and new earth will be established, inhabited by righteousness (2 Peter 3:13). The Kingdom of God will be fully established; the Church will cease to exist. Finally, the Son of God will turn the Kingdom over to God the Father, "that God may be everything to everyone" (1 Cor. 15:28).

The Dogmatic Tradition of the Orthodox Church — Greek Orthodox Archdiocese of America

That's helps Dorothea, thank you very much.

天恵。
神は豊富に賛美するように。

 

[xuxana]

yes, of course because it's biblical. might the protestants kept all the original old testament books then they would have been praying for the faithful departed, as well.

as it is, i think it's only the orthodox & catholics that do this. in 2 maccabees 12:42-44 it states that "they turned to supplication & prayed that the sin they had committed might be completely blotted out. the noble judas exhorted his people to guard themselves from sin, for with their own eyes they had seen what happened to those who died in battle because of their sin. he then took up an offering from his soldiers amounting to 2,000 silver drachmas, and sent it to jerusalem to present as a sin offering. in doing so he acted properly and with honor, taking note of the resurrection. for if he were not looking for the resurrection of those fallen, it would have been utterly foolish to pray for the departed. but since he was looking to the reward of splendor laid up for those who repose in godliness, it was a holy and godly purpose. thus he made atonement for the fallen, so as to set them free from their transgression."

and that is why orthodox & catholics pray for the dead.

 

[Dominic Korozya]

yes, of course because it's biblical. might the protestants kept all the original old testament books then they would have been praying for the faithful departed, as well.

as it is, i think it's only the orthodox & catholics that do this. in 2 maccabees 12:42-44 it states that "they turned to supplication & prayed that the sin they had committed might be completely blotted out. the noble judas exhorted his people to guard themselves from sin, for with their own eyes they had seen what happened to those who died in battle because of their sin. he then took up an offering from his soldiers amounting to 2,000 silver drachmas, and sent it to jerusalem to present as a sin offering. in doing so he acted properly and with honor, taking note of the resurrection. for if he were not looking for the resurrection of those fallen, it would have been utterly foolish to pray for the departed. but since he was looking to the reward of splendor laid up for those who repose in godliness, it was a holy and godly purpose. thus he made atonement for the fallen, so as to set them free from their transgression."

and that is why orthodox & catholics pray for the dead.

That's a very interesting point you made there Xuxana!

 

[buzuxi02]

Theoretically the holier the person the more prayers he recieves, a wicked person tends to be forgotten as love isnt drawn to misery. Prayers for the dead can bring temorary relief to the damned as shown in the story of St Macarius of Egypt who encountered the skull of a pagan high priest. The skull spoke to him and said everytime the saint prayerd for all the dead, his soul was allowed to temporarily see his friends and this brought great joy.
The canon for the 6TH day memorial service also tells us the prayers for the dead help us who are living by remembering our own mortality and the world to come. In this way the deceased poerson can become the catalyst for our own repentance.

 

[xuxana]

hi dominic! christ has risen!!! btw, i agree w/ buzuxi02.

has anyone ever read the Akathist to Jesus Christ for a Loved One who has Fallen Asleep?

it is so beautiful. i still pray that from time to time in remembrance of the dearly departed in my family.

 

[Dominic Korozya]

Theoretically the holier the person the more prayers he recieves, a wicked person tends to be forgotten as love isnt drawn to misery. Prayers for the dead can bring temorary relief to the damned as shown in the story of St Macarius of Egypt who encountered the skull of a pagan high priest. The skull spoke to him and said everytime the saint prayerd for all the dead, his soul was allowed to temporarily see his friends and this brought great joy.
The canon for the 6TH day memorial service also tells us the prayers for the dead help us who are living by remembering our own mortality and the world to come. In this way the deceased poerson can become the catalyst for our own repentance.

This is why praying for the passed ones is so very important, they can recieve relief and peace. Makes me quite emotional!

hi dominic! christ has risen!!! btw, i agree w/ buzuxi02.

has anyone ever read the Akathist to Jesus Christ for a Loved One who has Fallen Asleep?

it is so beautiful. i still pray that from time to time in remembrance of the dearly departed in my family.

I haven't heard of it no, is there a link for it?

 

[xuxana]

I haven't heard of it no, is there a link for it?

you can go to archangelsbooks.com and type in "Akathist to Jesus Christ - For a Loved One Who Has Fallen Asleep"

its so worth it as it is truly beautiful.

 

[ProScribe]

Yes, especially the Russian Catacomb Church has a service and prayer for the departed.

 

[Dorothea]

That's helps Dorothea, thank you very much.

天恵。
神は豊富に賛美するように。

You're welcome. Glad I could help.