We venerate Thy most pure image O Good One, and ask forgiveness of our transgressions, O Christ Our God; for of Thine own good will Thou wast pleased to ascend the cross in the flesh, to deliver from slavery to the enemy, those whom Thou hadst created; therefore we thankfully cry to Thee, Thou hast filled all things with joy O Our Saviour, by coming to save the world!
Dear friends and sympathizers,
Finally, after a long struggle to get the postal service, via my local rural postal district, the Oakland, Oregon post-office, (which is about 15 miles away from my residence), to actually deliver my mail to my door, up my winding uphill road,
they have finally agreed, and so now, as of today, I am receiving my incoming mail, at my door-side mail box, and I can send out, my outgoing regular mail faster and more efficiently.... also directly from my door! Previously, for many long years, it was delivered to my now inaccessible road-side mail box, way down the mountain, where I personally cannot access it anymore. I am a semi-invalid & non-ambulatory and carless and basically house-bound, so I cannot go down there myself.
I have had to depend on other local undependable people (who are not always willing) to retrieve my incoming mail and bring it up to me, or to take my outgoing mail to town, and pay them.
But my mailing address is the same:
Daniel Everiss
8419 Hwy 138 West
Oakland, Oregon 97462-9782
For delivery of UPS parcels, (or for anyone to access & reach my dwelling), they must use my roadside entrance gate of 8243 Hwy 138 West, and come through it and bring the parcels up to my door.
By God's mercy, I am surviving, with my daily struggles, BY GOD'S MERCY ALONE!... but if anyone wants to send me some monetary or other help, I cannot refuse it.
My big ongoing problem is transportation to doctor's appointments in Roseburg, (about 3-4 per month), or for food shopping there, etc.
The two semi-willing persons who do this at present, are growing tired of helping me, or are not in good health themselves, and for what I must pay them each time, (roughly about $100.00 -$150.00 in total per month) ... is a big drain on my low social security income.
Currently, I receive almost zero regular donations to supplement my low income level.
Because I live outside of the official mile-radius limits, within which.... I might be able to get some state-paid transportation, I cannot avail myself of any government paid transportation. So, please, I ask all who read this, do not argue with me that I can get such transportation paid by the state of Oregon, as I CANNOT! I have thoroughly researched this matter.... over and over many times.
AND, also what I really need, badly, is someone whom I can trust, to come here and physically help me clean up and straighten up my dwelling, and my living environment, -which I am physically totally unable to do. If I get someone local, they will want big bucks for that-but so far, I cannot find such a willing or trustworthy person regardless.
SO, I ask all of your prayers, and if you can send me any aid, I cannot refuse it. Your sincere prayers I request!
My wish and my hope is to convey this entire property, dedicated long ago, to Our Saviour, for an animal rescue & refuge, -that is my prayer to God. That in itself, will take big bucks.... which I do not have. But to sell this property for simply money, that I very much will not do. It is sacred trust, which I have made to God, many long years ago.
Retired Reader Daniel Everiss in southwestern Oregon, USA
THANK YOU ALL! AND ….MAY.... GOD BLESS YOU!
My unworthy daily prayers are always with you all, and yours I ask!
"All is not as it seems"!: in this fallen from God's grace-world of delusions: "Patriarch Kyrill" Gundaev, 'consecrates' (?) massive military memorial cathedral in Moscow
"The fear of the Lord is the beginning of wisdom!"
Here we witness theatrical atheist actors, dressed as Orthodox clergy, using our rituals and prayers -well practiced, pretending to be worshiping believing genuine Orthodox Christians.
And this is what Stalin's 1943 creation, his enslaved non-canonical and apostate "Moscow Patriarchate" is all about. It has not changed one-iota, since Stalin created it, in 1943, on the blood and suffering of millions of martyrs. And this fraud-communist puppet 'church', is what the OCA, "Orthodox Church of America", and ROCOR/MP, "Russian Orthodox Church Outside of Russia/Moscow Patriarchate branch", (BOTH of which church organizations are centered in America!) have SO FOOLISHLY subjugated themselves to, and its 'patriarch', of them both: special KGB agent Kyrill Gundaev, righthand servant of Vladimir Putin and his neo-soviet kremlin gangsters- who are still bent on world domination and the destruction of America.
In this revealing though disgusting video, just look at the angry hate-filled faces of many of those attending this horrible 'holy' event. It tells a lot about what is really in their hearts and minds, and it is not humble reverence before God and His saints.
They are theatrically -as on a stage, performing and witnessing and being a part of blasphemy, a mocking of God and His saints and of everything that is truly holy.
"The fool has said in his heart, there is no God!"
This is a gathering of just such God-hating fools!
Woe to anyone, especially any sincere Orthodox Christians, who foolishly honors or who trusts them.
They are the Sanhedrin of the Ungodly, servants of Antichrist.
I've just viewed the Youtube video to which you linked. Of course, I had heard something of this, and seen some construction footage, before the fact of the "consecration."
Towards the end of the video is an impressive panoramic shot of the grounds with the cathedral as centerpiece. Dare I say? If Orthodoxy aspired to its own -- may Our Lord forbid it -- Bate's Motel, I fear it would look to an uncomfortable degree like this edifice. It is a little worrisome to me that gazing at a Russian Cathedral should call to my mind a particular scene from a Hitchcock film. It's a first for me!
(My commenter)
....
SHARING: My reply to dark but humorous commenter: Re: Military Memorial Cathedral
Well, you have given me some on-going chuckles (when I have had little to be humorous about lately) from your unexpected clever reply, likening this monstrosity Moscow Military Memorial 'Megachurch' to the Bates Motel in the 1960 Psycho movie, mainly, I assume, as regarding what happened/ or happens inside of both buildings.
Yes, the Bates Motel and this sinister structure – both, have evil and dark negative modalities and ...purposes.
I would never have made that comparison, but you are not far off.
In the Orthodox Church, our sacred temples are built and decorated to be, little & bright inspiring places of heaven on earth.
When we step inside of our churches, (no matter what century they were built) we feel as if we are in a foretaste of heaven, surrounded by images of Christ and His life and His saints- HOLY places, inspired places wherein to restore our faith and to encourage us towards THEOSIS, union with God (which is the whole aim of Orthodox Christian spirituality and life).
Light festive shapes and colours are normal, and Byzantine shapes -or other local ethnic cultural variations on that style, also normal.
Icons festoon the insides and often the outsides of our holy places for worship.
But this building is trying to proclaim a big lie to the world: that God & His servants and the Devil and his servants, are equal, and that those who served the Devil-and who died (from Lenin thru the Second World War till now), in that service-bringing communism into Russia and the world, are EQUAL to God's saints!
And this horrible church, makes visible, V. Putin's atheistic fantasy dream of uniting Communism and his captive form of Russian Orthodoxy, under one combined control: HIS.
His thesis is: GOD blesses whatever Putin wants to do, with Russia or the whole world.
Originally, the original communist scheme (Marxist/Leninism) was to eliminate all religion, and replace it with the communist utopian plans for mankind, starting in Russia.
BUT, dear Stalin was thwarted in those plans, as Hitler's mighty army was invading and conquering Russian territory, -and the Russian peasants were welcoming the invading Germans, with bouquets of flowers and praises, as they were so very disgusted by the mass murder and brutality of the Bolsheviks, that they looked to Hitler to save them!
Hitler's mighty military machine and army was wining.
So then, Stalin devised his false puppet church, in 1943, to inspire the common Russians ( who were mostly very deeply religious for centuries-the ancestral Orthodox faith was a daily part of their very normal lives), to fight 'for Mother Russia and the Orthodox faith', etc.
Most Russians, wanted the communists to loose and be wiped out. LATER on, the Germans could not possibly hold all of vast Russia, and THEN the common people would defeat and throw them out.
Over 3 million Russian men joined Hitler's army, to help defeat the Bolsheviks. Because to save the communists, the Russian people would not fight for or die for.
But I will have to stop here, as otherwise I will try to recount all Russian history, and that is too much for me now.
But, NO!, no normal Orthodox church looks like this morbid and depressing temple, nor could it be built in order to honor the memory of those who blew up churches and mass murdered the clergy and laity, as did many of those commemorated within this darkly hued structure- which is a mockery of a Russian church...in many many ways.
But, your DARK humour has lifted my spirits, thanks!
Our Metropolitan Agafangel has labeled it, as the new center for Putin's new Pagan Religion.
Indeed, it is a pagan temple, not an Orthodox church – either in its twisted and corrupt and deceitful purpose or in its physical appearance.
And by the way, other similar mega-temples are being planed for some of the Russian Federation's 'republics', such as a one for their Ural region.
Putin styles himself as sort of a ersatz new Russian Czar, so he needs a 'Russian Church' (one under his complete control) to validate his fantasies. – so that 'he gains the blessings of heaven' for his demonic world domination schemes.
Putin and his KGB network WITH the worldwide LEFT, are behind the organized chaos in our country now – he must destroy America, by turning us all against each other, to realize his end-dream of returning Russia and the world to his hero – Joseph Stalin's goals. Of course, Putin is a typical self-worshipping dictator, as was Hitler and Stalin and them all.
Forgive any typing or spelling errors, but I am in a hurry.
Two Articles: 1) ROCOR-All Saints Altar Feast, Chernomorka, Ukraine & 2) Serbian Free Orthodox Church, Australia: All Saints Sunday: with Bishop Christopher
РПЦЗ: Престольный праздник в с. Черноморка 2020Автор: Митрополит Агафангел. Дата публикации: . Категория: РПЦЗ. 1/14 июня - неделя Всех Святых. Престольный праздник Всехсвятского храма (с. Черноморка Николаевской области UA). Божественную литургию отслужил настоятель о. Алексий Середа. После литургии был отслужен водосвятный молебен и совершен крестный ход. Затем состоялась трапеза.
Метки: рпцз, одесская епархия, храм всех святых Печать E-mail
Subject: Serbian Free Orthodox Church, Australia: All Saints Sunday: with Bishop Christopher
Сербская СПЦ: Праздник Всех святых в Австралии (ФОТО)
Автор: Митрополит Агафангел. Дата публикации: . Категория: РПЦЗ. Божественную Литургию в Неделю 1-ю по Пятидесятнице в Соборном храме Свято-Николаевского монастыря в Южном Брисбене возглавил Предстоятель Сербской Свободной Церкви Епископ Христифор.
Метки: рпцз, австралия, епископ христофор, сербская спц Печать E-mail
O All God pleasing Saints! of all the ages, known to us or to God alone: and of every nation and race and language, PRAY TO GOD FOR US!
Matthew 18:3 Context
1At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2And Jesus called a little child unto him, and set him in the midst of them, 3And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.4Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5And whoso shall receive one such little child in my name receiveth me. 6But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
Saint Philaret (Drozdov) was born on December 26, 1782 in Kolomna, a suburb of Moscow, and was named Basil in Baptism. His father was a deacon (who later became a priest).
The young Basil studied at the Kolomna seminary, where courses were taught in Latin. He was small in stature, and far from robust, but his talents set him apart from his classmates.
In 1808, while he was a student at the Moscow Theological Academy at Holy Trinity Lavra, Basil received monastic tonsure and was named Philaret after Saint Philaret the Merciful (December 1). Not long after this, he was ordained a deacon.
In 1809, he went to teach at the Theological Academy in Petersburg, which had been reopened only a short time before. Hierodeacon Philaret felt ill at ease in Petersburg, but he was a very good teacher who tried to make theology intelligible to all. Therefore, he worked to have classes taught in Russian rather than in Latin.
Philaret was consecrated as bishop in 1817, and was appointed to serve as a vicar in the diocese of Petersburg. He soon rose to the rank of archbishop, serving in Tver, Yaroslavl, and Moscow. In 1826, he was made Metropolitan of Moscow, and remained in that position until his death.
The Metropolitan believed that it was his duty to educate and enlighten his flock about the Church’s teachings and traditions. Therefore, he preached and wrote about how to live a Christian life, basing his words on the wisdom of the Holy Fathers. His 1823 CATECHISM has been an influential book in Russia and in other countries for nearly two hundred years.
The reforms of Tsar Peter the Great had abolished the patriarchate and severely restricted the Church, placing many aspects of its life under governmental control. Metropolitan Philaret tried to regain some of the Church’s freedom to administer its own affairs, regarding Church and State as two separate entities working in harmony. Not everyone shared his views, and he certainly made his share of enemies. Still, he did achieve some degree of success in effecting changes.
One day, Archimandrite Anthony (Medvedev), a disciple of Saint Seraphim of Sarov (January 2), paid a call on his diocesan hierarch. During their conversation, Father Anthony spoke of the patristic teaching on unceasing prayer, and he may have told the Metropolitan something of Saint Seraphim. Saint Philaret felt a deep spiritual kinship with Father Anthony, who soon became his Elder. He made no important decision concerning diocesan affairs, or his own spiritual life, without consulting Father Anthony. Saint Seraphim once told Father Anthony that he would become the igumen of a great monastery, and gave him advice on how to conduct himself. It was Saint Philaret who appointed him as igumen of Holy Trinity Lavra.
Metropolitan Philaret wanted to have the Holy Scriptures translated into modern Russian, so that people could read and understand them. Father Anthony, however, criticized the unorthodox ethos of the Russian Bible Society, which was popular during the reign of Alexander I. In his eagerness to have the Bible translated into modern Russian, Saint Philaret at first supported the Bible Society without realizing how dangerous some of its ideas were. The first Russian translation of the Bible was printed during the reign of Tsar Alexander II.
Under the direction of his Elder, Metropolitan Philaret made great progress in the spiritual life. He also received the gifts of unceasing prayer, clairvoyance, and healing. It is no exaggeration to suggest that Saint Philaret himself was one of the forces behind the spiritual revival in nineteenth century Russia. He defended the Elders of Optina Monastery when they were misunderstood and attacked by many. He protected the nuns of Saint Seraphim’s Diveyevo Convent, and supported the publication of patristic texts by Optina Monastery.
Metropolitan Philaret was asked to dedicate the new Triumphal Gate in Moscow, and Tsar Nicholas I was also present. Seeing statues of pagan gods on the Gate, the Metropolitan refused to bless it. The Tsar became angry, and many people criticized the saint’s refusal to participate. He felt that he had followed his conscience in this matter, but still felt disturbed by it, and so he prayed until he finally dropped off to sleep. He was awakened around 5 A.M. by the sound of someone opening the door which he usually kept locked. The Metropolitan sat up and saw Saint Sergius of Radonezh (September 25) leaning over his bed. “Don’t worry,” he said, “it will all pass.” Then he disappeared.
Two months before his death, Saint Philaret saw his father in a dream, warning him about the 19th day of the month. On November 19, 1867, he served the Divine Liturgy for the last time. At two in the afternoon, they went to his cell and found his body. He was buried at Holy Trinity Lavra.
Subject: x2, A Word on Prayer for the Dead, from Saint Philaret, Metropolitan of Moscow
From: Archimandrite Alexis <info@saintedwardbrotherhood.org> Sent: Friday, June 5, 2020 2:43 AM Subject: A Word on Prayer for the Dead
Bless! Kindly sent us by Daniel Olson in preparation for tomorrow's Soul Sabbath:-
For the Soul Sabbath before Pentecost.
A Word on Prayer for the Dead
St. Philaret of Moscow
There are people in Christianity who deprive themselves of the consolation of praying for the reposed. What kind of people are they? Undoubtedly, they are those who, whether perceptibly or imperceptibly to themselves, love to reason more than to believe. Why don’t they accept prayers for the dead? There is no other reason except that it is not clear how the effect of prayer can extend so far—even from one world to the other, from the visible to the invisible.
I would ask someone who reasons this way: Does ordinary reason understand the efficacy of the prayer of a living person for another living person, especially if the prayer is offered for someone who is absent, or even someone who is present, to entreat something moral and spiritual, such as forgiveness of sins, correction from vices, taming of the passions, enlightenment, or strengthening in virtues? Do not two souls, each with its own reason, will, inclinations, and freedom, constitute two distinct worlds—and distinct all the more so because they are obstructed by bodies? How does the prayer of one extend its effect to the other?
If we undertake to explain how the distinction of being and freedom does not prevent the action of prayer for the living, we will also explain how the same distinction does not prevent prayer for the reposed. If they say that the action of prayer for the living is possible, although inexplicable to human reason, then I say: Do not denounce the effect of prayer for the reposed only because it is inexplicable, or seems to be.
And in my opinion, it is safer to reason less in matters of faith and believe more, and be established not on your own wisdom, but on the Word of God. The Word of God says: For we know not what we should pray for as we ought (Rom. 8:26). Consequently, according to reason, without grace, we don’t know whether we can pray for someone. But the Spirit Itself, continues the Apostolic word, maketh intercession for us with groanings which cannot be uttered, in the prayer of each, according to his particular state; and the same Spirit, for general guidance in prayers, especially public prayers, clearly utters what it is fitting to pray for. For example, I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men(1 Tim. 2:1). And, If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it (1 Jn. 5:16). And again, Pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much (Jas. 5:16). Let us hear again how the holy Apostle Paul both prays for others and demands prayers for others.We pray always for you, he writes to the Thessalonians, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ (2 Thess. 1:11-12). And further on in the same epistle: Brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you (3:1). And in another epistle: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel,For which I am an ambassador in bonds (Eph. 6:18-20).
Without gathering further testimonies from Sacred Scripture on prayer in general, as it’s a well-known matter, let us apply these testimonies that have been introduced so far to the special subject of the present reflection.
If we don’t know what to pray for, but for the edification of our ignorance we are given the Holy Scriptures, which are able to make thee wise unto salvation, even to the point that the man of God may be perfect, thoroughly furnished unto all good works (2 Tim. 3:15, 17): From the wisdom of the goodness of the Spirit of God, Who uttered this epistle, it behooves us to expect that it will not only satisfactorily instruct us on what to pray for, but will also protect us with prohibitions from praying for something that would not be pleasing to God. This expectation is justified by the matter itself. Now we have seen how the Holy Scriptures, commanding prayer for all men, protect the believer from prayer that is not pleasing to God and not useful to man by its prohibitions: There is a sin unto death: I do not say that he shall pray for it (1 Jn. 5:16). From this it follows that even if there is no special, definitive command about prayer for the departed in the Sacred Scriptures, it is deduced simply from the concepts and commandments about prayer in general; but if, moreover, there is no prohibition against this kind of prayer in the Holy Scriptures, as indeed there is not, this very non-prohibition, the very silence of Sacred Scripture is proof that praying for the reposed is not offensive to God and is not useless for people.
A lover of doubts will ask: Is it not superfluous to pray for those who died with faith and hope? I reply: Is it not superfluous to pray for the saints? However, St. Paul commands us to pray for all the saints. Is it not superfluous to pray for the Apostles, who spread grace to everyone else and are the first saints in the Church: God hath set some in the church, first Apostles (1 Cor. 12:28)? However, the Apostle Paul requires even those who are not Apostles to pray for him, even then as he was drawing near to the crown for the apostolic podvig. There is a prayer for the benefit of the Gospel itself: That the word of the Lord may have free course, and be glorified (2 Thess. 3:1), although the Gospel itself is the power of God unto salvation to every one that believeth(Rom. 1:16)—can we fear superfluity in prayer for believers?
Or they will ask: Is it not futile to pray for those who have died in sin? I respond: It is in vain for those who have died in mortal sin, in spiritual death, and were overtaken by bodily death in this state—for those who inwardly fell away from the spiritual Body of the Church of Christ and from the life of faith, by their unbelief, unrepentance, and determined and total opposition to the grace of God. Where the signs of this bitter death are clear to the enlightened and impartial eye, there is no place for the consolation of prayer: There is a sin unto death: I do not say that he shall pray for it. But what can prayer do for a brother [who has] sin[ned] a sin which is not unto death? It can give him life (1 Jn. 5:16). Does this really apply to one who is bodily dead? St. John, whose words now guide us, doesn’t say yes, but he doesn’t say no. He doesn’t forbid prayer for the dead, whereas he forbids prayer for the despondent and hopeless sinner.
In the Divine Scriptures, the all-knowing wisdom of God does not loudly proclaim a commandment to pray for the reposed, perhaps so that the living would not, in hoping upon such aid, become lazy in working out their salvation with fear before their bodily death. And while it does not preclude this kind of prayer, does that mean it allows us to discard this, not always strongly reliable, but sometimes, and perhaps often, strong and saving rope, torn away from the shore of temporal life but not attaining the eternal refuge of souls, which between bodily death and the Last general Judgment of Christ, hover over the abyss, now rising by grace, now descending because of what remains of the corrupt nature, now delighting in Divine desire, now entangled in the crude, not quite removed vesture of earthly thoughts?
And perhaps this is why prayer for the departed has existed from antiquity and still exists in the Church, not as a solemnly proclaimed, essential part of the faith and strict commandment, but as a pious tradition and custom, ever supported by the free obedience of faith and by private spiritual experiences. Let us bring forth several testimonies to this.
A gift hath grace, writes the son of Sirach,in the sight of all the living, and restrain not grace from the dead (Sir. 7:33). What does it mean that a gift hath grace? If it’s the gift to the altar, then the wordsrestrain not grace from the deadobviously mean to offer a sacrifice for the departed, or, in other words, to pray for the departed. If someone wants to confess that the grace of giving more plausibly means charity to the poor, then the words restrain not grace from the dead mean to give alms in memory of the departed. Whichever thought the son of Sirach had, they both assume the same thing; they have a common foundation—that the living can and should do good and soul-profiting deeds on behalf of the departed.
In the history of the Maccabees, we find precisely sacrifice and prayer for the departed. Judas offered it for the soldiers who died in the sin of taking as spoils of war gifts given to idols, with which the pious should not defile their hands (2 Macc. 12:39-46).
Prayer for the reposed has been an integral part of Christian public worship ever since it was instituted. All the ancient rites of the Divine Liturgy, beginning with the Liturgy of St. James the brother of the Lord, bear witness to this.
Therefore, there is no doubt that prayer for the departed is an Apostolic tradition.
Even if someone died a sinner, says St. John Chrysostom, “help him as far as possible, not by tears, but by prayers and supplications and alms and offerings. For not unmeaningly have these things been devised, nor do we in vain make mention of the departed in the course of the Divine Mysteries, and approach God in their behalf, beseeching the Lamb Who is before us, Who takes away the sin of the world—not in vain, but that some refreshment may thereby ensue to them. Not in vain does he that stands by the altar cry out when the tremendous Mysteries are celebrated, ‘For all that have fallen asleep in Christ, and for those who perform commemorations in their behalf.’” And further he says: “Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common expiation of the world is even before us… And it is possible from every source to gather pardon for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs” (Homily 41 on 1 Corinthians).1
“Nor can it be denied,” says Blessed Augustine, “that the souls of the dead are benefited by the piety of their living friends, who offer the sacrifice of the Mediator, or give alms in the church on their behalf. But these services are of advantage only to those who during their lives have earned such merit, that services of this kind can help them” (On Faith, Hope, and Love 110).2
St. Gregory the Dialogist presents a remarkable experience of the effect of prayer and sacrifice for the departed, of the vow of poverty, which occurred in his monastery. For violating the vow of poverty, in fear of others, one brother was deprived of a Church burial and prayers for thirty days after his death, and then, out of compassion for his soul, the bloodless sacrifice was offered with prayer for him for thirty days. On the last of these days, the reposed appeared in a vision to his surviving blood brother and said: “Up to this moment I was in misery, but now I am well, because this morning I was admitted to communion” (Dialogues 4.55).
But let us be careful not to prolong our words to the point of exhaustion after a long service. For the attentive, what has been said is enough to confirm for ourselves the following not unknown, but often forgotten, rules.
First: Pray for the departed with faith and hope in the mercy of God.
Second: Do not live negligently, but try to strengthen your hope by pure faith and an urgent correction of your sins, that prayers will bring your soul joy after your death and help it receive eternal rest and blessedness in God, Who is ever-blessed and glorified unto the ages. Amen.
