PRAYERS FOR THE DEAD

By Pastor W. J. DALBY, M.A.

A marked feature of the ecclesiastical life of our times finds increasingly frequent outward expression in the use of the three Latin words “Requiescat in pace” (“May he [or she] rest in peace”), or simply the three initial letters R.I.P., in connection with departed believers. Such inscriptions may be seen to-day on not a few monuments and tombstones. Thus one of the outstanding questions confronting twentieth century Christendom is the propriety or impropriety of praying for the dead.

Let us consider first the meaning of prayers for the dead as offered up by those who think them desirable. A preliminary question of great importance is the following:- for whom are these intercessions made? For the supposedly converted or unconverted dead? Since the Great War perhaps with the spread of universalism and kindred notions there has been a tendency to ask for the mercy and blessing of God upon people believed to have died without Christ: but the usual practice has always been to offer these prayers for the blessed dead. This latter has been and is the custom of the Church of Rome and its imitators. Why? What need of prayer for peace and light on behalf of those who have gone to be with Jesus? Answer is given that those of the redeemed who depart this life without having performed sufficient good works to counterbalance their sins must undergo purificatory suffering in Purgatory, and that the prayers of the faithful can avail to lessen their pains. The doctrine of Purgatory, however, is contrary to Scripture: and the answer accordingly falls to the ground.

The crux of the matter is this:- What does the Bible teach concerning prayers for the dead? The fact is that there is no mention in Scripture of praying for the departed: neither in the Old Testament nor in the New do we find a single clear case of prayer for one deceased, and still less any command to pray for the dead. The only passage which has ever been quoted with any plausibility in support of an Apostolic basis of prayers for the departed is 2 Timothy 1: 16-18. This epistle was sent by Paul from Rome when he was face to face with martyrdom to convey final instructions to Timothy at Ephesus. In the verses before us he mentions one Onesiphorus, apparently an Ephesian who had visited Rome and had shown the Apostle great kindness during his imprisonment. We know nothing of the man (apart from tradition) beyond what we read in these three verses: but on them some have endeavoured to build a Scripture argument in favour of praying for the departed. They contend that the expressions “The Lord give mercy unto the house of Onesiphorus” (verse 16) and “Salute ... the household of Onesiphorus” (4: 10) imply that 0nesiphorus was dead when Paul wrote, as otherwise he would have written to this effect:- “The Lord give mercy unto 0nesiphorus and his house”; and “Salute 0nesiphorus and his household” (or, “the Church that is in his house”). And if 0nesiphorus was dead verse 18 is a prayer for a departed soul. Such is the argument: but it founders on the fact that there is not the slightest proof that 0nesiphorus was dead when Paul wrote. The reason for his not being included in the salutation of, and prayer for, his household may simply have been that he was away travelling at the time: or he might be included in his own household without special mention. A tradition asserts that he subsequently became a bishop: and its mere existence shows how the passage was interpreted. In view of these things the case of Onesiphorus cannot reasonably be cited in the matter under consideration. Nor can Paul’s injunction to make supplication for all the saints (Eph. 6: 18) be pressed to comprehend the dead as well as the living, for one might with equal point ‑and complete absurdity ‑ extend his exhortation to offer up thanksgivings for all men (1 Tim. 2: 1) to such characters as Judas Iscariot and Nero.

Not only, however, does the Bible omit to speak of praying for the dead, but the custom is incompatible with its definite teachings. With regard to the unsaved, the Book does not teach or imply that they will have a second chance of salvation after death. In view of this most solemn fact prayer for the unconverted dead is useless. With reference to the blessed departed, prayer is not needed. It is true that when our Lord comes again and Christians are raised from the dead to stand before His judgment seat they will, while assured of eternal life, receive reward or suffer loss according as they have served Him faithfully or not: but their recompense will be determined by strict justice, which no prayer will be able to alter. And with regard to the present condition of departed believers between death and Resurrection - to which prayers for the dead are usually directed - intercession is also unnecessary: for the present state of the blessed dead is revealed in the New Testament as one of rest and peace, in “Abraham’s bosom” (Luke 16: 23), in conscious communion with Christ like the penitent thief (Luke 23: 43), “at home with the Lord” (2 Cor. 5: 8). Nothing shall be able to separate us from the love of God ‑ not even death (Rom. 8: 38‑39); and to depart is to be with Christ (Phil. 1: 23). Prayer implies need: and if we pray for our deceased dear ones we are suggesting doubts as to the bliss in Paradise of those who “are fallen asleep in Jesus.”

In the history of the Christian Church the custom before us has conduced to grave superstition. Prayers for the dead began in a very simple way: but like other errors they gradually developed, giving rise at length to the mediaeval doctrine of Purgatory and to the notion that the Lord’s Supper is a propitiatory sacrifice offered up to God on behalf not only of the living but also of the dead.

The traditional attitude of Protestants since the Reformation has been opposed to prayers for the dead as unscriptural. In the Church of England intercessions for the departed were removed from the Book of Common Prayer in 1552. Of late years they have figured in various forms of prayer drawn up for use on special occasions: and in the new Prayer Book they have a definite place. Nonconformity still remains largely immune from this error: but this immunity is scarcely likely to continue long in view of the spread of universalism.

May the readers of this article lay to heart (if any have never done so before) the stupendous importance of coming to Christ in this life! If a person die without having accepted the Saviour into his heart no prayer subsequently made on his behalf, no Masses offered up for his soul, will be of any avail. And let us, who believe, not be slack in prayer for the living - our relatives and friends, our countrymen, and the heathen - that they may look to Calvary ere the opportunity be gone, or hear the good tidings of salvation if they have never done so yet. While there is life there is always hope remember the dying thief!

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