may not cancel all their faults. We mention both the just and sinners, in order that for the latter we may obtain mercy.” Hær. lv. sive lxxv. T. i. p. 911.
St. John Chrysotom, G.C. “It is not in vain that oblations and prayers are offered, and alms given, for the dead.[1] So has the divine Spirit ordained things, that we might mutually assist one another.—The Deacon in the Greek Liturgy proclaims: For them who are dead in Christ, and for them who make a memorial of them.[2]—The victim is in the hands (of the minister); all things are ready; the angels and the archangels assist; the Son of God is present; a holy horror seizes the minds of the people, while the sacred rite is celebrated. And do you think, that this is done without effect?—Consider well: the awful mystery is then announced, that God gave himself a sacrifice for the world: and then it is that he remembers those who have sinned. For as when the trophies of war are exhibited, not they only, who aided the victory, partake of the triumph, but also, on the occasion, prisoners are released from their bonds: so is it here. It is the moment of victory and trophies: As often as you shall eat this bread, shew forth the death of the Lord. (1 Cor. xi. 26.)” Homil. xxi. in Acta. Apost. T. ix. p. 175-6.—"Is the sinner dead? It is proper to rejoice, that an end is put to his sins, that they can no longer be accumulated. And now it becomes a duty, as far as we may be able, to aid him, not by tears, but by prayer, and supplication, and alms, and offerings.[3] Nor were these means lightly devised; nor is it in vain that, in the sacred mysteries, we mention the dead, imploring, for them, the Lamb, that there
