Many Protestants believe that prayer for the dead is pointless; that God’s judgment, be it salvation or damnation, is solely and unalterably based on what the deceased did or believed (I don’t want to get into the faith vs. works controversy here because it is irrelevant to the present question) while the person was alive. They insist that it is just too late to alter one’s ultimate judgment once the lungs breathe their last.
Other mainline Protestants tolerate the practice of praying for the dead, but downplay it. Martin Luther wrote: "As for the dead, since Scripture gives us no information on the subject, I regard it as no sin to pray with free devotion in this or some similar fashion: 'Dear God, if this soul is in a condition accessible to mercy, be thou gracious to it.' And when this has been done once or twice, let it suffice. (Luther’s Works, Vol. 37, p. 369)
The Augsburg Confession (Article XXIV, 94) notes: "Now, as regards the adversaries’ citing the Fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit; . . ."
So, Luther and Ursinus seem to have left it up to the individual as to whether to pray for the dead, on grounds that Scripture neither commands nor forbids it.
Those who reject the efficacy of praying for the dead must square their point of view with 2 Tim. 1:16-18. It does seem likely that Onesiphorus was already dead when Paul wrote those words. (2 Tim 4:19 suggests this.) Why, then, would Paul pray for mercy on Onesiphorus’ soul? The typical Protestant explanation goes something like this:
Much controversy has raged around Paul’s cameo of Onesiphorus. Was he adorning the brow of a living man with a garland? Or was he placing a wreath upon the tomb of a saint? Some see in Paul’s reference to “the house of Onesiphorus” a proof for the lawfulness of prayers for the dead. But Paul’s language does not constitute a prayer, but only a wish or exclamation. The dead are beyond the influence of our intercessions. Onesiphorus - Lockyer's All the Men of the Bible - Bible Gateway
But to say that “the dead are beyond the influence of our intercessions” cuts against the tradition handed down to us by the early Church Fathers. That includes Augustine, judging by the prayer offered for his mother in his Confessions (“I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts, whatever she contracted during so many years since the water of salvation. Forgive her, O Lord, forgive her, I beseech You; enter not into judgment with her.”) Logos Virtual Library: Saint Augustine: Confessions, IX, 13
It includes Cyril of Jerusalem, in his Lectures On the Mysteries (“For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offence, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.”) Philip Schaff: NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen - Christian Classics Ethereal Library
It includes John Chrysostom, in his Homily 3 on Philippians (“Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them?”) Philip Schaff: NPNF1-13. Saint Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon - Christian Classics Ethereal Library
Over eighty such sources are collected in Boggis’ Praying for the Dead: An Historical Review of the Practice (1913). EIGHTY!
Is there something to this praying for the dead stuff, or is it all nonsense?
Other mainline Protestants tolerate the practice of praying for the dead, but downplay it. Martin Luther wrote: "As for the dead, since Scripture gives us no information on the subject, I regard it as no sin to pray with free devotion in this or some similar fashion: 'Dear God, if this soul is in a condition accessible to mercy, be thou gracious to it.' And when this has been done once or twice, let it suffice. (Luther’s Works, Vol. 37, p. 369)
The Augsburg Confession (Article XXIV, 94) notes: "Now, as regards the adversaries’ citing the Fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit; . . ."
So, Luther and Ursinus seem to have left it up to the individual as to whether to pray for the dead, on grounds that Scripture neither commands nor forbids it.
Those who reject the efficacy of praying for the dead must square their point of view with 2 Tim. 1:16-18. It does seem likely that Onesiphorus was already dead when Paul wrote those words. (2 Tim 4:19 suggests this.) Why, then, would Paul pray for mercy on Onesiphorus’ soul? The typical Protestant explanation goes something like this:
Much controversy has raged around Paul’s cameo of Onesiphorus. Was he adorning the brow of a living man with a garland? Or was he placing a wreath upon the tomb of a saint? Some see in Paul’s reference to “the house of Onesiphorus” a proof for the lawfulness of prayers for the dead. But Paul’s language does not constitute a prayer, but only a wish or exclamation. The dead are beyond the influence of our intercessions. Onesiphorus - Lockyer's All the Men of the Bible - Bible Gateway
But to say that “the dead are beyond the influence of our intercessions” cuts against the tradition handed down to us by the early Church Fathers. That includes Augustine, judging by the prayer offered for his mother in his Confessions (“I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts, whatever she contracted during so many years since the water of salvation. Forgive her, O Lord, forgive her, I beseech You; enter not into judgment with her.”) Logos Virtual Library: Saint Augustine: Confessions, IX, 13
It includes Cyril of Jerusalem, in his Lectures On the Mysteries (“For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offence, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.”) Philip Schaff: NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen - Christian Classics Ethereal Library
It includes John Chrysostom, in his Homily 3 on Philippians (“Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them?”) Philip Schaff: NPNF1-13. Saint Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon - Christian Classics Ethereal Library
Over eighty such sources are collected in Boggis’ Praying for the Dead: An Historical Review of the Practice (1913). EIGHTY!
Is there something to this praying for the dead stuff, or is it all nonsense?
