Why does the Church pray for the departed? Simple: because they, like us (or, better, along with us), have not yet experienced the full redemption of their beings, which will take place at the resurrection. The Church on earth, entrusted with the care of souls of all the faithful, pleads the mercies of God in solidarity with all of its members, both living and dead. This implies nothing at all about the "state" of the dead before the resurrection apart from the acknowledgement that BEFORE the resurrection neither they nor us have reached the goal, and reaching that goal depends completely and utterly on the mercy and grace of God.
Non-specificity characterizes the Church's prayers for the departed; that is, the Church does not pray for temporally-bound "needs." Rather, the Church prays for the departed within the general intercessions for the whole Church, that they, along with us, may share with all God's saints in his eternal kingdom. Someone might ask, what profit lies in such prayers for the departed? But one might just as well ask, what profit lies in such prayers for those of us who still live here on earth? One will find the same answer for both questions.
Non-specificity characterizes the Church's prayers for the departed; that is, the Church does not pray for temporally-bound "needs." Rather, the Church prays for the departed within the general intercessions for the whole Church, that they, along with us, may share with all God's saints in his eternal kingdom. Someone might ask, what profit lies in such prayers for the departed? But one might just as well ask, what profit lies in such prayers for those of us who still live here on earth? One will find the same answer for both questions.
4 comments:
St. James commends intercessory prayer because the prayer "of a righteous man availeth much". The immediate context here is the Church militant, but it's rationale seems sufficient for justifying prayer on behalf of the departed.( In both instances, the "mercy and grace of God" are paramount, even if there is no question that the saints in light will reach the goal of the "full redemption of their beings" ).
Then there is the Revelation of St. John which depicts the elders around the throne offering up golden vials of incense, "which are the prayers of the saints"; suggesting a sub-mediatoral role for the departed, on behalf of the Church militant ( unless Iv'e grossly misunderstood this passage ).
The key in both instances, it seems to me, is incorporation into Christ, which makes us-in an existential sort of way-partakers of his priestly office ( I have always wondered if St. Paul was alluding to this when he wrote of the apostles being given the "ministry of reconciliation".
Might we say the "Church on earth" is entrusted with "the care of souls of all the faithful" in virtue of her being an outpost of "Jerusalem above" in space and time, but still at war?
-Mark
Yup. Maybe we need to use the term "Church Triumphant" to mean the resurrected Church. When I'm half a man, even though I'm with the Lord, I could still be said to be "militant" in some sense.
Yes, indeed. The heavenly liturgy depicted in St. John's vision betrays a remarkably intimate ( and dynamic ! ) relation between the incessant adoration of "Jerusalem above" and the liturgical worship of "the Israel of God" on earth. ( St. John, it should be remembered, received his revelation on the "Lord's day", aka "Day one" ). Inasmuch as the saints in light interceed for their brethren on earth, their work retains a distinctly militant quality-even if they have ceased from their labors in the Church militant.
-Mark
I'm somewhat of the opinion that the multitude John saw included us. Hebrews tells us we have come to that City. I believe based on that and other passages that the Church worships as one.
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