On praying for the damned

I was fairly recently in a church service in which the priest prayed for the soul of the deceased. The good evangelical next to me was somewhat surprised, as he could see no point in doing such a thing. Once someone has died their fate is fixed forever, he said—praying for them will make no difference.


I am currently reading Ilaria Ramelli's magnificent book The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (Leiden: Brill, 2013). It is the most thorough study of universalism in the early church ever undertaken (900 pages of it!).

Anyway, one of the things that struck me in the early part of the book was the recurring theme of the righteous praying for the damned with the result that the latter were rescued from hell.

First, the Apocalypse of Peter, probably from Alexandria in Egypt about 135 AD. In this text, which some early church leaders considered divinely inspired, sinners endure a period of suffering in the afterlife but will ultimately attain bliss thanks to the intercessions of the righteous. They will undergo "a beautiful baptism in salvation."
I will grant to my . . . elect all those whom they ask me to remove from punishment. And I shall grant them a beautiful baptism in salvation in the Acherusian Lake . . . a sharing of justification with my saints . . . . (Rainer fragment)
Chapter 14 has Christ declare to Peter that "You will have no more mercy on sinners than I do, for I was crucified because of them." Because of his mercy he will give them "life, glory, and kingdom without end." (However, lest sinners use this possibility of post-damnation salvation as an excuse to sin, they should not be told about it. This theme of not broadcasting the final salvific end of all to sinners is a theme found in Origen and other early texts.)

Second, we have the Coptic Apocalypse of Elijah (probably second or third century). Here the righteous contemplate the damned in their sufferings while the damned contemplate the bliss of the righteous . . . and then they "will take part in Grace. On that day the righteous will be granted that for which they have prayed." What the righteous have prayed for and what they receive is that those in eschatological punishment should "take part in Grace."

Third, Epistula Apostolorum, probably from Syria around the first half of the second century. Here the disciples are worried about the punishment of sinners in the age to come. Jesus commends them for their prayers for such sinners, and assured them that "I shall listen to the prayer of the just, which they utter for sinners."

Fourth, the widely-used  Oracula Sibyllina, Book 2 (around 150 AD), says:
And God, immortal and omnipotent, will grant another gift to these pious persons: when they ask him, he will grant them to save human beings from the fierce fire, and from the gnashing of teeth of the age to come, and will do so after pulling them out of the unquenchable flame and removing them, destining them, for the sake of his own elect, to the other life, that of the age to come, for immortals, in the Elysian Fields, where there are the long waves of the Acherusian Lake, imperishable, which has a deep bed. (2.330–38)
Fifth, the Odes of Solomon (second century AD) seems to speak of Christ breaking down the gates of hell and as rescuing all people from its clutches. Christ says,
I went on to all the prisoners, to liberate them, in order not to leave anyone enchained, or enchaining others. . . . I sowed my own fruits in their hearts, and I transformed them into myself: they received my blessing had had life. They have been gathered in me and are saved, because they have become my limbs, and I am their head" (17.8–14. Cf. ch. 42).
Sixth, in the Gospel of Nicodemus—a fourth century text that contains layers of material from much earlier—Christ has all the dead that had been bound in hell released from their prisons. He snatched all the dead from sin and Satan and death: "No dead is left with us: all those whom you [Satan] had gained with the tree of knowledge, you have now lost with the tree of the Cross."

Seventh, the Apocalypse of Paul (perhaps third century) envisages the postmortem repentance of sinners followed by a baptism in the Acherusian Lake (ch. 22). In ch. 24 those who cannot enter the New Jerusalem because of their haughtiness are finally allowed to enter, thanks to intercession.

As an aside, a whole bunch of texts speak of how God will eventually "have mercy on all" (e.g., the Life of Adam and Eve, Latin recension) or will "liberate everyone from the enslavement to Beliar" (the devil) (Testament of Zebulon 9.8)

Eighth, in the Acts of Paul and Thecla, the heroine and apostle (Thecla) prayed for a dead and lost woman called Falconilla. Her prayers were answered and the damned Falconilla was transferred to the place of rest of the righteous (3.28–29).

Ninth, the Passio Perpetuae et Felicitatis (c. 200 AD). Here the dead brother of Perpetua appears to her in a vision in a miserable condition. He had died at the age of seven and had not been baptized. His sister prays for him and he receives postmortem baptism and salvation.

That early Christians did not consider the fate of the dead to be sealed and unchangeable is further indicated also by the fact that offerings for the dead were made (as attested by Tertullian and Cyprian).

The above merely picks out a few items from a small part of Ramelli's massive study. What she demonstrates across the book as a whole is that the roots of universalism go back far earlier than is usually realized—it was not some "out of the blue" invention of Origen—and that universalism was far more widely spread across the early church than is usually realized.

My interest in this blog post is simply to suggest that many early Christians would not have shared our qualms about praying for the salvation of those in hell. Perhaps it is a practice that ought to be reintroduced.


Alex Smith said…
Thanks Robin! I've shared this helpful summary on FaceBook & the Forum.

Sounds like you've overtaken me in reading her book (have you finished it?) but I don't mind spoilers as they'll inspire me to try to find more time to read it :-)
Robin Parry said…
Thanks so much for sharing that Al. Your comment serves to remind us that this is not a theoretical issue, but a deeply pastoral one.

You are blessed that the Orthodox do not think praying for the dead is weird. It is us Protestants that struggle.

But if we can get passed the "death is the point at which your destiny is fixed" idea—an idea not directly taught in Scripture—then perhaps we can create space for such practices.

Blessings on you both and on Aaron
Cedric M Klein said…
Well, the Psalmist also expresses frustration in God's delay of judgement, so in that, Andy Stanley is in good company. I also share that frustration but do not share the belief that adverse judgement need be eternal. And so I can pray, for example, for the military destruction of ISIS if the members will not repent, and still pray for their eventual restoration on the Other Side.
Eric McCarty said…
My concern with Andy Stanley's statements is that he might find himself in company with the Psalmist and out of company with Christ. Jesus told us to love our enemies and pray for those who persecute us in Matthew 5. I have never understood that to mean praying that God would return hurt for hurt on them. Suffering or hurt may indeed be the thing that gets them to repentance and toward that end I would pray, but that was not the point of Stanley's message or his desire for what he calls justice. When enduring torture on the cross, Jesus asked the Father to forgive his torturers, so I would think that would be our plea as well. I just want to make sure my prayers match those of God's Son.
Micah said…
Yeah -- have found myself doing precisely this with increasing frequency, since becoming confident over the last few years in universalism and God's enduring Love for all, whether it's another celebrity or anyone that has passed away.

Before that, my mainline evangelical sensibilities would have balked at the notion; but now it just seems strange and calloused to me how Christians fervently express love and concern for people while they're alive on earth, and then -- poof -- suddenly it's 'oh well, they're gone' and time to move on. If I, a mere creature can still love that person, wish for them to yet turn from non-Love and selfish ambition and become the person they were meant to be through Christ, certainly Love Himself doesn't just throw up His hands and move on?

Yeah, now it seems strange NOT to pray for these people. :) Quite a shift in outlook.
Micah said…
Really want to read that Ramelli tome, as well. :) I imagine with the steep price for it, I'll probably have to find it in a library for now.
Chrysalis said…
Well said, Micah - thanks. Hi, Robin, BTW x
Robin Parry said…
Micah et al.,

It may interest you to know that Ramelli is writing a short, pop version of her book.

I am hopeful that it may even be out before the end of next year. (However, I cannot promise that.)

Micah said…
Ah, that is excellent news, Robin. Thanks! I did locate a copy of the more intensive book at a university library down the road, so might be tempting in the interim.
Anonymous said…
Only "hell" that exists is between your hears and those thoughts are being burned up, gone forever in the lake of fire and brimstone who is Christ-He is The consuming fire. Christ is you head thoughts that we entertain are just that. Our conscious awareness of our Oneness with The One Is rest and realize. Thoughts come and go. They can be catalyst to realization but in themselves they are passing. So to "judge" someone on their thoughts or your conception of their state of being.especially when you cant see them, sounds like your being your own god. Iam not taking away the fact the couple was refreshed after prayer(consciously aware of goodness)however form that may be communicated. The benefits would appear to be for them.Since death doesnt exist only Christ He defeated death,hell and the grave. Enjoy your new existence

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