CHAPTER VI. TESTIMONY OF ANCIENT FATHERS TO THE USE OF H AVING shown at some length that the most ancient Liturgies contain distinct prayers for the departed, together with those which, though of considerable antiquity yet more recent, were founded upon them, and that this was the case whether they were orthodox or heretical, it becomes necessary to gather together the most important portions of that testimony on the subject which may be found in the authentic writings of the Christian Fathers. It was commonly believed in the first ages of the church that the souls of all just men, departed in the faith and fear of Christ, were placed in some special locality, called sometimes "Hades," sometimes "Paradise" or "Abraham's bosom," a locality of rest and refreshment, distinct from heaven, but yet the prelude to, or place of preparation for it. This is the opinion of the Pastor Hermas, of St. Justin Martyr, Pope Pius I., St. Irenæus, St. Clement of Alexandria, Tertullian, Origen, Victorinus the Martyr, Novatian, Lactantius, St. Hilary, as well as of St. Ambrose, St. Gregory Nyssen, Prudentius the Christian poet, St. Augustine, and St. Chrysostom. More definite ideas as to the duty expected from the living on behalf of the deceased will be referred to in due course. regards prayers for the departed, what is seen to be so plainly set forth in the "Apostolical Constitutions," here reproduced, is likewise taught with equal definiteness by many an early writer whose authority is weighty and valuable. As The following is the specific prayer for the dead taken from the "Apostolical Constitutions: "— "We offer unto Thee for all Thy Saints, who have lived well-pleasing in Thy sight from the foundation of the world; for patriarchs, prophets, holy men, apostles, martyrs, bishops, confessors, presbyters, deacons, sub-deacons, readers, singers, virgins, widows, laymen, and all whose names Thou knowest."* Tertullian makes mention of special oblations for * « Ετι προσφέρομέν σοι καὶ ὑπὲρ πάντων τῶν ἀπ' αἰῶνος εὐαρεστη σάντων σοι ἁγίων, πατριαρχῶν, προφητῶν, δικαίων, αποστόλων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, πρεσβυτέρων, διακόνων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτῶν, παρθένων, χηρῶν, λαϊκῶν, καὶ πάντων ὧν αὐτὸς ἐπίστασαι τὰ ὀνόματα.”—Apostolical Constitutions. Compare this with corresponding petitions in the Ancient Liturgies. the departed, made on their birthdays-that is, on the days upon which they began their new birth of everlasting felicity. And again elsewhere thus writes: "Every woman prayed for the soul of her deceased husband, desiring that he might find rest and refreshment at present, and a part in the first resurrection; and offered an annual oblation for him on the day of his death." + On the other hand, and in a similar manner, he declares that the husband prayed for the soul of his wife, and offered annual oblations for her. These statements are made, as should be noted, so as to indicate that such acts were ordinary and common. From Tertullian we pass on to St. Cyprian, who frequently alludes to the same custom. On behalf of those who had suffered martyrdom, the Christians made oblations of praise, prayer, and thanksgiving; for others he declares that prayers were commonly put up. Those for the martyrs he terms "oblationes" and "sacrificia ;"* those for ordinary Christians commemorative prayers. This latter point is evident from what he writes of a certain Geminius Victor, for whom, because, contrary to law, he had appointed a priest to be his executor, no oblation should be made for his rest or sleep, nor any deprecation be used in his name according to the custom of the church.† Origen declares that the Christians of his day thought it convenient to make mention of the saints in their prayers, and to excite themselves to good works by the remembrance of them."‡ The writer who passes under the name of Origen, in his commentary on the Book of Job (no doubt a contemporary with or an immediate successor to Origen himself), thus mentions the custom of the faithful in his day: "They made devout memorial of the saints, and their parents and friends who were dead in the "Celebrentur hic a nobis oblationes et sacrificia ob commemorationes eorum."-St. Cyprian. Epist. xxvii. p. 28. Ed. Oxon., 1682. "Sacrificia pro eis semper, ut meministis, offerimus, quoties martyrum passiones et dies anniversaria commemoratione celebramus."-St. Cyprian. Epist. xxxiv. + "Non est, quod pro dormitione ejus apud vos fiat oblatio, aut deprecatio aliqua nomine ejus in ecclesia frequentetur."-St. Cyprian. Epist. lxvi. "Meminisse sanctorum, sive in collectis solemnibus, sive pro eo ut ex recordatione eorum proficiamus aptum et conveniens videtur."Origen in Job, vol. iv. p. 652. Ed. Benedict. faith, as well in order to rejoice in their refreshment as to desire for themselves a pious consummation in the faith." St. Cyril of Jerusalem, in his full and laborious description of the order and rites of the Eucharist, thus gives an account of the act of sacerdotal intercession which immediately follows the canon or prayer of consecration: "We offer this sacrifice in memory of all those who are fallen asleep before us; first patriarchs, prophets, apostles, and martyrs, that God by their prayers and intercessions may receive our supplications; and then we pray for our holy fathers and bishops, and all who are fallen asleep before us, believing it to be a considerable advantage to their souls to be prayed for, while the holy and tremendous sacrifice lies upon the altar." + St. Epiphanius, in replying to the Aerians, a sect which denied both the advantage and benefit of praying for the dead, declared that the orthodox Christians had many good reasons for mentioning the "Et memorias sanctorum facimus, et parentum nostrorum, vel amicorum in fide morientium devote memoriam agimus, tam illorum refrigerio gaudentes, quam etiam nobis piam consummationem in fide pos tulantes."-Origen in Job, vol. ii. p. 902. Ed. Benedict. + St. Cyril. Cat. Mystag. p. 297. Ed. Oxon., 1703. Ἵνα μνημονευ θυσίας. ωμεν. |