28/05/2026
Dear all,
Increasingly, obituary notices recommend that as a way of memorializing or honouring the deceased, the donation of a money contribution to one of the deceased's favourite charities would be appropriate. The sentence in point often reads: "in lieu of flowers, donations may be made to (Fill in the name) Charitable Organization". It is quite laudable when someone's death moves their survivors to an act of charity. It seems like a holy and pious thing to do.
In some cultures, the donation of flowers to help decorate the grave has been a touching custom that has lent support to grieving survivors. The arrival of a suitable bouquet often represents a valued, personal message of support from a friend or associate. In some instances, the bouquet constitutes the virtual presence of a sender who is regrettably unable to be present for the funeral rites. Much to the consternation of the florist industry, in the recent past many people have decided that instead of sending flowers, a donation to a worthy cause is a more suitable way to honour a deceased person. The sentiment behind these activities is, in part, a holy and pious thing that should be encouraged, but when Orthodox Christians offer this kind of gesture, they can be denying their beloved departed valuable assistance and consolation.
For many Orthodox in English-speaking lands, belief in the ability of the living to help the dead through prayer and sacrifices often falls prey to cultural suspicion as they live in countries whose culture is primarily Protestant. Protestants do not believe in the living person's ability to be of assistance to the deceased. This is because at the time of the Protestant Reformation, among numerous other texts, Luther removed from the Bible that section which teaches that there is great value in praying for the dead. The text reads, "He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the Resurrection in mind; for if he were not expecting the fallen to rise again, it would have been superfluous and foolish to pray for the dead. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be absolved from their sin" (2 Mac 12:43-6). This text from II Maccabees, which Protestant bibles do not contain, conveys the scriptural basis for the Church's belief that the living can provide help for the departed by performing prayers and offering alms.
The Orthodox faith holds that we can indeed continue to care, help and express generosity toward people even after they have died through prayer. Because the Book of II Maccabees is among those texts that Luther removed from the scriptural canon, Protestantism is bereft of this consoling ingredient of our Christian heritage. In Christian lands that are primarily Protestant, the Protestant sense of the futility of praying for the dead has easily entered into the popular consciousness, regrettably causing even some Orthodox to question the practice.
Ancient Christians believed in the practice of praying for the dead. Many locations in the ancient catacombs reveal passages marked into the walls reminding the living to pray for the dead. St Augustine wrote "The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead".
Certainly flowers provide solace for the survivors, and the Church urges all towards acts of charity, so these are good and holy gestures that should not be eliminated. But they should not run competition with the pious practice of having prayers and especially the Divine Liturgy offered for the dead as well. The greatest favour anyone can make to a deceased person is to have them commemorated at the Divine Liturgy; nothing surpasses this in efficacy.
As we approach the Saturday of Souls, it is especially important to recall the Church's teaching that the souls of the deceased can be greatly helped by the prayers, alms and Liturgies offered by the living. This is an aspect of the Orthodox patrimony that must not be forgotten or de-emphasized. Justice demands that our brothers and sisters in the faith who have died find in us faithful friends who acknowledge that It is indeed a good and pious thing to pray for the dead.
See you on Saturday morning at church; the Divine Liturgy starts at 10.00 am!
