PRAYERS FOR DEAD.

Waikato Times, Volume 108, Issue 18166, 3 November 1930, Page 6

PRAYERS FOR DEAD.

ARE THEY JUSTIFIABLE ? CHURCH’S “MIND” EXPLAINED. DEAN’S INTERESTING SERMON. An outspoken sermon on the questions of prayers for the dead, the invocation of saints, and the adoration of the Virgin Mary—matters whicli have long been the subject of controversy among Anglicans—was delivered by the Very Rev. Dean Barnett before a large congregation at St. Peter’s Cathedral last evening. Prayers for the departed was a difficult question, because it had been subjected to so much abuse, which had led to a great deal of misunderstanding, said the preacher. We could properly deduct a fellowship between those living and those in paradise, and the fulfilment of any fellowship could only be realised in the Christian way, by mutual prayer. They prayed for us and we prayed for them. “I believe that the Church’s failure since the Reformation to teach the faithful what it holds -concerning the communion of saints and the state of the departed has been largely responsible for the rising and continual development of that phenomenon named Spiritualism,” declared the Dean. “Knowledge of the condition of those we have loved and who have gone before us is a natural demand. Because we have tried to hush it up and say ‘we don’t know,’ people have gone somewhere where they can get a measure of comfort and consolation., Leaders in the Christian Church are largely to blame for this. “ Distorted by Abuse.” “We have been silent on the question, and have set our faces against it. We have had nothing to l do with purgatory and the invocation of the saints because these things have been distorted by abuse. One blushes with shame that any men calling themselves members of Christ's Church can stoop to such practices and teaching, let alone prey upon the feelings of people with the view to raising money or for other purposes.” The Dean added that If it was really believed people when they died passed to their “last long sleep,” then prayers for the dead were useless. He firmly believed that no such condition applied to the departed. They were living, hut not in the body; they retained consciousness, memory, recognition, love, and other spiritual qualities. If we believed this, there must be some means whereby we could keep in touch with the departed. lloly Scripture gave little lead in the matter, but there was the parable of the rich man and Lazarus, and there were Christ’s striking words, “To-day thou sh'alt be with me in paradise.” It might be objected, the preacher continued, that it was not necessary to pray for the dead because they were with Christ in paradise, and no longer needed help. II seemed natural, however, to pray for loved ones. One would not ask a child, whose parents had died, no longer to include prayers for them in his supplications. Removed From Prayer Book. The Dean said the mind of the Church on the matter was expressed by the First Prayer Book of the Reformed Church of England in the reign of Edward VI. In that book there was a prayer in the Communion service which corresponded -to the prayer for the church militant, and which included “ we comment} to Thy mercy all Thy servants departed from us. Grant them Thy mercy and everlasting peace.” In the subsequent revisions, much of that service was cut about, and this prayer was dropped out, not because the mind of the Church of England wanted it, but because of the tremendous pressure brought to bear by Protestants on the Continent of Europe, where the Reformation had gone much further than in England.

“It Is a marvel that our Prayer Book services do not go much further than the standard set by the First Prayer Book of Edward V 1.,” added the Dean. “I know some of you won’t agree with .me, but I believe that the First Book reflects the truo mind of the Church of England, which should be! recovered In our services.”

“it was proposed to re-insert these words in the Revised Book of 1927-28 in the prayer for the church militant. . This book was thwarted by Parliament, but whatever the legal position is we will agree that the Church is more likely to express her faith than a cosmopolitan Parliament, such as exists in England, so far as religious matters are concerned.” Appeal to the Saints. Although Article XXII. of the Thirty Nine Arlicles condemned the invocation of the saints as Romish doctrine, it did not seem to say that in its best form it should be condemned. The original idea had been turned aside, and corruption had been brought into the teaching. Prayer to God on behalf of the saints and calling up the saints asking them to pray to God for us was reasonable. Uur grandfathers would have stated dogmatically that wireless was impossible. Because of this he hesitated to lay down dogmatically that the saints could not help us if we prayed to them. At the same time he would not dogmatise and say they could help us. Another matter which had caused a good deal of misconception was that of prayers to the Blessed Virgin Mary which made it. appear tliat she was on a level with God. Worshippers had to be very careful to see that these prayers asked the Virgin to ask God to help us, and not that they asked her directly to help us. The 22nd Article condemned the latter part as contrary to the Word of God, and he considered the Church was wise to recognise this. “\Ve have no right to 1 condemn teaching without thinking seriously about it,” concluded the preacher. “We should interpret these problems as they are and ought to be at their best, so that we can prevent people seeking comfort and consolation in false ways, by reasonable assurance and help from the Church.”