On Funeral Rites

Chapter Six. Concerning the fact that it is completed upon those who in Christ are laid to rest, and in it there are eleven sections. Section One. Concerning the fact that the custom of the faithful is changed from those who do not believe, as it is said. The faithful, with those who were initiated into the divine mysteries, at the time of their lives when they were laid to rest, with firm hope, are eagerly and joyfully stirred to depart from these transient lives and to receive the blessed rewards, for which they had deliberated. Especially when they do not conceal their existence in bodily pleasures: when in theory and in practice they were perfect and excellent, indeed, skilled and vigilant. The unbelievers, however, have no such hope as this; and not all of them attain it, on account of unquenchable anxiety and unappeasable grief, which is present, especially when they are enslaved to the lusts of the flesh. And thus, like those who attain nothing, they lose, and they do not advance anything else. They experience an evil pain. Section Two. Concerning the fact that at the time of the apostles, the faithful were buried in the churches. Nowadays, however, all are buried as is fitting, it is said. For at the beginning of the proclamation, when the number of the faithful was small and their poverty was great, they were buried in one place, in the churches, as the holy Dionysius says. Especially, however, on account of the poverty of the persecutors at that time, and the abundance of their humility in the secret mysteries.

of the apostles and their disciples to their completion. For this reason they used to take the departed outside, at the time of the liturgical services. But the days, because the world was filled with the faithful, and also with pagans, and even in scarcity: yet they also became accustomed and were present at the hearing and sight of the mysteries, not being compelled to fill the churches in a mystical manner on ordinary days, but only the priest before the altar elevates, and before the holy sanctuary, he casts down the words of his thanksgiving. In that he examines this: that in these very signs is found every person in the new birth from the resurrection, even as also the one who lies here lives a holy and blessed life in this world. Thus also in the world to come, he will be found among the holy and blessed signs. Again, as for the knowledge of the benefit of their service from the beginning of those who are like these signs, as the master of Dionysius says: that it is for you that from the pattern of the priesthood it is the one who lies here, he places him before the divine altar, and begins this or the head of the mysteries: with prayer over him to God, and with thanksgiving upon his face. Then, from the order of the sons of the covenant it is: at the time of the holy entrance, they place him at the holy entrance of the house of the priests. And thus the priest or the head of the priests completes again the prayer with thanksgiving to God over the departed. Section Three. Concerning the hymns and readings over the departed.

of the prayers that are said over the one who has fallen asleep, thanksgiving to God for the faces of the righteous deeds that he performed, and praise to the venerated Divinity. For just as he put an end to the rebellious and wicked power that was over all, and brought him to the true and righteous judgments. The praises, hymns, and songs that are recited and said over the one who has fallen asleep, these too are preparations of the blessed ones: which are destined to be begun and extended in the world to come, for those who have attained a divine end, through which the one who has passed away is received in a holy manner. And also the exhortations to those who are still alive, that they may strive in their conduct to be worthy of such an end. And also that which the deacon proclaims: he prays for peace at this solemn time, and remembers those who have fallen asleep in a holy manner, and asks that the one who has now fallen asleep be joined to the holy communion with them. And he also persuades the whole people to ask for the blessed end in Christ, which is like this ancient custom. The fourth section. Because it is fitting that the order of the sons of the covenant and the laity in the service for the departed and the completed ones, and also the former, I have not omitted. For they teach openly and see the hour of death, which is unknown and not to be despised, and the rewards that are prepared for the saints: those which are praised divinely from the true scriptures. And they also hear again about the eternal torments that are destined to be for those who have fallen here from holiness.

was also great, and not small, from that which is seen of the one who lies asleep. For it is proclaimed in a holy manner through the proclamation of the deacons who participate with him together with the saints from the world. And for this reason also they were greatly encouraged to be like them, and they learned truly from the holy knowledge and from the proclamation of the deacons and from the prayers of the priests and the heads of the priests, that blessedness is in truth the perfection in Christ. Again, it is confirmed from divine words concerning the resurrection of the body and concerning the comfort that is prepared for the righteous who have labored in a holy manner. Section five. Concerning the peace that is given to the one who lies asleep. For the peace that is given to the deceased after the priest prays, when first the priest approaches and gives peace, and then after him all those who are present in that station and in the known ministry, as one who gives blessing to that one who has come to the perfection of excellent labor such as this. And with divine joy is filled the one who has made a good confession in faith and truth, and who with many virtues has walked in this path, which is a second and holy birth from the beginning. And as one who lives and encourages them and those to him, so that all are drawn toward the perfect perfection that is given to him. Section six.

because not all of those who lie asleep in Christ are equal in the degree of labor. Here, neither the prayers nor the offerings are equal in their completion, it is said, because of the righteous: there are among them those who are perfect or holy, in contemplation and in practice, so that for them a small thing becomes a spiritual joy after their sleep, by means of the offering of oblations and prayers on their behalf and for them to God, which are offered. Not, however, as for the negligent, concerning the remission of canonical prayers. For they themselves were weeping tears of repentance while still standing in a transient life. And how is this possible, when the nature of the perfect ascetic is such that it can be accomplished with a weak nature? But as was said above, this spiritual joy is the order of prayer for them. Among them, however, when with faith or with firm contemplation, and with excellent practices, it is acquired in a very small measure. On account of the weakness of the human intellect, because of which it does not even perceive the righteous on earth, there is one who is pure from the stain of sin, but only one Lord, the head, Jesus Christ. For them, however, prayer is helpful, especially and mercifully, for something from the aids of practices, both secret and purifying. In this, it is more philosophical and precise. For at the time when the priest himself, while both forms—that of the one who prays for himself and that of the one who prays on behalf of another—are being depicted, some mediation occurs for the soul of the sinner toward God, glory to his grace.

Thus, it is fittingly directed toward that one, and toward the desires that are not of this world, it goes astray, and toward the desire of the exalted, a full reward comes. For that one, moreover, who from faith and from works is necessary: not all of the prophets, apostles, and righteous intercede and pray on their behalf, guide, and how do they assist in prayer, when they ask and do not receive, because they ask wickedly? They hear and see again Saul, whom nothing of his prayer availed Samuel, nor did the prayers of the prophets avail the Hebrews. Seventh section. Because if each one receives his reward according to his labor, what does prayer bring to the one who lies asleep, and does the offering made on his behalf help or benefit? It is said. And this is true, that no one from among those who sow tares reaps wheat, nor does anyone from among those who sow wheat reap tares. But prayer, however little, strengthens the hope of the one who lies asleep, if from the community of the faithful there is firm hope, like one who is tossed in the sea: if from that same one who is able to swim, from that which moves hands and feet, he does not cease. And thus, when he brings forth from himself to cut off, hope is suspended. Again, it is said otherwise: the soul that is separated from the body is helped by prayers and offerings.

Thus, the soul that is weak in the powers of the body, the soul again, which is weak, is constrained from that which it would do, just as Simon, the head of the apostles, left behind in souls and bodies of the house of sinners, and did well and beautifully. And again, just as in the book of Paradise, a small thing from prayer from that place to another. From affliction to delight, the souls of the saints are changed from sins. And in truth, when the soul of the one who prays is more than the soul of the one who is quiet from the body, it becomes powerful; that weakness from power is made and is manifest. And in opposition to the cessation of goodness from being, the Holy Spirit makes and prepares; and from glory to glory, by the Lord, the Spirit is transformed. Again, finally, for it is fitting that we offer for this reason thus. It is said that Christ is the inner altar that is for all; which one of them is an advantage for each? All is offered. For the first, the middle, and the last, or perhaps from them the middle is an advantage. For them, the first and the last, and nothing is an advantage. Then for each in that likeness is an advantage. And for the dead together and for the living, for it is inner and the whole world is grace. It is known and clear that the sacrifice of which the living God spoke is not of excess and not of need; he who takes the sin of the world and raises it up, when he approaches the faces of those who have passed away and of the living. For this reason, also the Baptist did not say that he took the sin of the world as he knew, for in truth he takes and covers his sins of the world at all times.

For the sacrifices of irrational animals in the temple: a lamb, a ram, a goat, and a calf, and birds, together and separately, were offered not for profit and not for need. They were offered in the temple on behalf of sinners. But they were appeasing sins and purifying. And not entirely, and not in every case. For they were types or symbols of the Lamb of God, who takes away and removes the sin of the world. How much more, then, the Lamb of God, the Life of God, is able to purify the sins of the living and the dead. And if there were champions, generals, and warriors who fought for the temple, the ancient and ancestral Lamb of God: Judas Maccabeus and his companions, they were zealous over the sins of the people of their nation, after their own killing and downfall. And this, while the worship of idols was weak, as if not more so, our Lord Christ, when he sacrificed, made it believed that he appeases the sins of the living and the dead. In every way, the sacrifice of the Son of God, when offered, is a help. And also, not completely and entirely are sins appeased. For not by repentance and tears is the one who lies dead restrained, as much as he had power and free will when he was alive. But by that which is much greater, and which appears as abundant mercy of humanity. For grace is full and forgiving, but not of will as a deed. It is beneficial, then, and very helpful, that which is sacrificed in faith on behalf of the Lamb of God. And for those who participate in the mystery of his sacrifice, and for that which by its cause and purpose is completed and fulfilled: the passage of Thomas.

because the offerings of the appointed sacrifices and the covering of the poor with their shrouds—whether they are helped in any way or not—they say: "The rich man who dies, if it is because of his great love for the poor, was not able to be justified, but was condemned because of a sacrifice which he could not offer, and to receive a reward after his death." And they were given to the poor, for this and no other surplus can exist from the alms that are given on his behalf. For two reasons: one, because his soul is more inflamed with worldly love; the Magians and the philosophers, from the enmity towards God and the goddesses. And the second: because the poor who are distributed then are his own. If, however, it is not in this sense, but while he was alive, he first ought to have given to the extent of his ability, that is, what remained to him, and more than his heirs' needs, he should order that it be distributed to the poor, while hoping to be helped by their prayers and supplications on his behalf for salvation and redemption. For this reason, the remaining alms are not superfluous, for the philosopher, when he is not moved by love, the coverings are like the former, because God—glory to his goodness—looks upon the intentions of man and the thoughts. Section nine. Because what is the Church of the firstborn who are written in heaven, and what again are the bosoms of Abraham, Isaac, and Jacob? The firstborn, what are they? Angels who stand and weep and mourn in their creation from before creation, and their church was hidden.

and the gifts which are not given to be received: but the divine and blessed ones who receive all who sleep in God. And it is more clearly said: the spiritual dwellings which are with the spirits of the heads of the fathers, and all the saints and the rest. ——— 15 ——— Section 10 ——— Because of that which by means of a little they increase more than the tombs and graves of the saints, and from them they are blessed. They say that the rational soul, when it is with the body, makes manifest: according to the power of the discourse which was with the body. And more clearly it is completed in its divine theories, because that which is like a cloud of manifestation darkens, from when it was raised. Because of the bond of the body, that bond of love which is from all troubled passions. In the evening something happened to it towards the body which was its companion, like its companion. In the tomb, when the form of the body is with the grave, something happens to the soul: with the perfect soul, and in the splendors of the divine rays which that soul received from the proximity of divinity and angels, the soul is formed as a manifestation of death. And thus shadows fall upon them, and they are found for you in blessings, through the mediation of the holy grave, of that saint. And from this it is known, that the light which men see, those who are worthy, which descends upon the bones of the saints, are the rays which fall from that holy soul upon the holy body.

and the joy that follows from the holy conduct of the body: that his discourse in the holy ways and the good habits of chastity, that the reward returns to him the grace, by whose mediation and purity, he was prepared for eternal delights. Section 11. For why, when the prayers in the Lord's Prayer in heaven: they begin and seal. But not thus in the burial of the dead. And why the final sign and that which casts earth upon the dead from the feet of the deceased, they begin with the sign that is said, that which cannot be spoken, the Lord's Prayer in heaven it is, that the prayer over the one who lies: nothing hinders the sign that is over him from being the prayer, from those who are present: and this prayer of the Lord's Prayer in heaven, all of it is more excellent as it shows: that because of those who are present it is necessary. As that which gives the bread of the Eucharist, and delivers you from evil and other things. And the one who lies, and is not concerned with any of these things. But that he may be worthy of the delights, that blessed one, and be received in the assembly with the priests in the kingdom. Also, and as those who pray from the mouth of the deceased ask for him mercy and forgiveness. And that there may be for him a revelation of face before his Lord, in the world to which he goes: and nothing else happens to him. As that which the Lord God of my salvation. And do not err yourself. And now, my brother, understand. And as all the petitions for the living, follow and are necessary. For this reason, they do not begin the prayer of burial with the Lord's Prayer in heaven. The sign, however, is that of the earth.

And that last of the seal: from the feet of the one who lies down, it begins, and not from his head. It is said that it is customary, as it were, when he is placed, his face is turned towards the east. And thus, when he is laid in the grave, it is fitting that from the east he should look towards the west, the saving revelation of the resurrection of bodies and the salvation of souls. And by this, all the signs from the east begin with them and come to the west. They do not change this sign from east to west and from north to south, because this whole is not altered in its placement, but it is customarily placed secretly. These things were gathered for the help of God, who wills that through them he may receive the reward, after a true life. He who does not will through them, let him know that which is of the priests and that which is of the perfect. Finished, and also to these and to the Lord be glory, Amen.