Introduction: Remembering Our Departed Loved Ones
November is traditionally a month dedicated to remembering our departed loved ones. During this month, many visit cemeteries, pray at the graves of family members and friends, and request Holy Masses for the repose of their souls. The Church particularly commemorates all the faithful departed on All Souls’ Day, 2 November. This practice expresses our hope that those who have gone before us in faith may attain the fullness of life in God.
Nevertheless, the practice of praying for the dead appears to be declining in contemporary society. One reason may be the insufficient understanding of the Church’s teaching on death, purgatory, the communion of saints and the spiritual benefits of offering Masses for the deceased. During a seminar, someone asked why Catholics celebrate Masses and offer prayers for those who have died. The question invites us to rediscover an essential dimension of our faith: our responsibility to remember the departed and to assist them through prayer, sacrifice and, above all, the Eucharistic Sacrifice.
It is therefore important to understand the Church’s teaching on prayers for the dead, the spiritual significance of Holy Mass offered for their intentions, the tradition of Gregorian Masses and the canonical discipline governing Mass offerings.
1. The Magisterium on Holy Mass and Prayers for the Dead
The practice of offering Masses for the faithful departed is closely connected with the Catholic doctrine of purgatory. The Church teaches that those who die in God’s grace and friendship, but are still imperfectly purified, undergo purification after death so as to attain the holiness necessary to enter the joy of heaven. Purgatory is not a second opportunity for salvation, nor is it a punishment comparable to eternal damnation. It is the final purification of those who already belong to Christ and are assured of eternal salvation (Catechism of the Catholic Church [CCC], nos. 1030–1031).
The souls undergoing this purification cannot acquire new merits through earthly actions. Nevertheless, they can benefit from the spiritual assistance of the Church through the communion of saints. The living can therefore offer prayers, sacrifices, almsgiving and, especially, the Eucharistic Sacrifice for them.
The practice of praying for the dead is deeply rooted in Sacred Scripture. In the Old Testament, Judas Maccabeus collected money and sent it to Jerusalem for a sacrifice on behalf of soldiers who had died. The Book of Maccabees records that he and his companions prayed that the sin committed by the deceased might be blotted out (2 Macc 12:42). It concludes: “Therefore he made atonement for the dead, that they might be delivered from their sin” (2 Macc 12:46). This passage provides an important biblical foundation for the Church’s practice of offering prayers and sacrifices for the deceased.
The Catechism affirms this tradition unequivocally: “From the beginning, the Church has honoured the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic Sacrifice, so that, thus purified, they may attain the beatific vision of God” (CCC, no. 1032).
The early Christian community also provides significant evidence of this practice. Inscriptions found in the Roman catacombs bear witness to prayers and remembrance for the deceased. The epitaph of St Abercius, Bishop of Hieropolis, dating from the late second century, is frequently cited in connection with early Christian remembrance of the dead. Tertullian, writing in the early third century, refers to the observance of anniversaries of the deceased through prayer and Eucharistic offerings. Early Christian liturgical traditions, including the Canons of Hippolytus, likewise testify to the remembrance of the departed during the Eucharistic celebration.
The Church Fathers further developed this understanding. St Cyril of Jerusalem (d. 386), in his Mystagogical Catecheses, explains that during the Eucharistic celebration prayers are offered for both the living and the dead, because the Eucharistic Sacrifice brings spiritual benefit to those for whom it is offered. St Ambrose (d. 397) encouraged Christians not to abandon their departed loved ones but to assist them through prayer. St Augustine (d. 430), recalling the request of his mother, St Monica, records her desire to be remembered at the altar after her death (Confessions, IX, 11, 27). St John Chrysostom (d. 407) also encouraged the faithful to assist the departed through prayers and Eucharistic offerings. These testimonies demonstrate the continuity of the Church’s belief and practice.
Pope Leo XIII, in his encyclical Mirae Caritatis (28 May 1902), explained the relationship between the Eucharistic Sacrifice, the communion of saints and prayers for the dead. He taught that although the Eucharistic Sacrifice is offered to God alone, it may be celebrated in honour of the saints and for the spiritual benefit of those who died in the Lord but have not yet been completely purified.
The Second Vatican Council reaffirmed this ancient belief in the Dogmatic Constitution Lumen gentium: “This sacred council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of heaven or who are yet being purified after their death” (no. 51).
Thus, the Church understands the faithful on earth, the saints in heaven and the souls undergoing purification as belonging to one communion in Christ. The Eucharist strengthens our communion with Christ and the Church, while the Church’s suffrages assist the departed. The Catechism explains that Holy Communion deepens our union with Christ and strengthens us against sin (CCC, nos. 1391–1396).
Someone may ask: What if the person for whom the Mass is offered has already attained heaven? We do not know the particular judgment of God or the condition of an individual soul after death. Nevertheless, offering Mass for the departed remains a meaningful expression of Christian charity and faith. The Eucharistic Sacrifice is never wasted: it is offered to God, and its spiritual fruits are distributed according to His wisdom and mercy.
2. What Are Gregorian Masses?
The practice of offering Masses for the departed is not limited to funeral Masses or annual death anniversaries. The faithful also request novena Masses and Gregorian Masses.
A novena generally refers to nine successive days of prayer. In some places, the expression “novena Masses” is used for nine consecutive Masses offered for a particular intention. Gregorian Masses, on the other hand, refer to the venerable custom of celebrating thirty consecutive Masses for the repose of the soul of a deceased person.
The name originates from Pope St Gregory the Great (590–604). In his Dialogues (IV, 55), he recounts how he arranged for thirty consecutive Masses to be celebrated for the deceased monk Justus. At the conclusion of the series, the monk was reported to have appeared to another member of the community, indicating that he had been delivered from his state of purification.
This account contributed significantly to the spread of the custom of Gregorian Masses. The practice expresses the Church’s confidence in the spiritual efficacy of the Eucharistic Sacrifice and the importance of persevering in prayer for the dead.
It is important, however, to understand that the tradition does not constitute a guarantee that a soul will be released from purgatory precisely after the thirtieth Mass. The Church encourages this pious practice, but the spiritual fruits of the Eucharistic Sacrifice remain subject to God’s judgment and mercy. The essential requirement of the tradition is that thirty Masses be celebrated on thirty consecutive days for the same deceased person.
3. Canon Law on Masses for the Dead and Mass Offerings
The Code of Canon Law recognises the importance of offering Mass according to the intentions of the faithful. Canon 945 §1 states:
“According to the approved usage of the Church, any priest celebrating or concelebrating Mass may receive an offering to apply the Mass for a specific intention.”
Canon 945 §2 strongly recommends that priests celebrate Mass for the intentions of the faithful, especially the poor, even when no offering is received. This provision makes clear that the Eucharist must never become inaccessible to those who cannot afford a Mass offering.
Canon 946 explains that the faithful who offer a stipend so that Mass may be applied according to their intention contribute to the good of the Church and participate in its concern for the support of its ministers and works. Canon 947, meanwhile, insists that every appearance of commerce or trading in sacred things must be entirely excluded.
The fundamental principle is expressed in canon 948: a separate Mass must be applied for the intention of each person for whom an individual offering, even a small one, has been accepted. The principle protects the legitimate expectation of the donor and ensures that the priest fulfils the intention entrusted to him.
However, the Church has recognised exceptional circumstances in which several offerings may be accepted for a single collective Mass intention. The earlier discipline was regulated by the decree Mos iugiter, issued by the Congregation for the Clergy on 22 February 1991 (AAS 83 [1991], 443–446). It permitted collective Mass intentions under specific conditions, particularly where the donors had been informed and had expressly consented.
The New Decree: Secundum probatum (13 April 2025)
A significant development in this area is the Decree of the Dicastery for the Clergy on the Discipline of the Intentions of Holy Masses, dated 13 April 2025. It is commonly referred to as Secundum probatum, from the opening words of canon 945 §1 quoted at the beginning of the decree. Approved by Pope Francis in forma specifica on Palm Sunday, 13 April 2025, it entered into force on Easter Sunday, 20 April 2025.
The decree supplements the existing canonical discipline and introduces updated provisions concerning collective Mass intentions. Its purpose is to respond to pastoral realities, including the shortage of priests and the increasing number of requests for Mass intentions, while safeguarding the rights of donors and preventing any appearance of commerce in sacred things.
The following provisions are particularly important:
a) Collective Masses require provincial authorisation. According to Article 1 §1, a Provincial Council or the Assembly of Bishops of the Province may, by decree and within the limits of its competence, permit priests to accept several offerings from different donors and apply a single Mass according to one collective intention. Such a provision may take account of circumstances such as the number of priests in relation to the requests received and the social and ecclesial context.
b) Explicit consent of donors is indispensable. Article 1 §2 makes it clear that the consent of the donors can never be presumed. Every donor must be informed and must freely give explicit consent to the collective intention. In the absence of such consent, it must be presumed that permission has not been given. Consequently, a priest cannot simply combine several Mass offerings into one celebration without informing the donors and obtaining their consent.
c) The priest may retain only one offering. Under Article 1 §3, when a collective Mass is celebrated under the conditions established by the decree, the celebrant may retain the offering corresponding to only one intention. The other offerings must be handled in accordance with the applicable canonical provisions.
d) The possibility of daily Masses for individual intentions must be preserved. Article 1 §4 requires Christian communities to remain attentive to the availability of daily Masses for individual intentions. The competent provincial authority is to establish the stipend for such Masses. The collective intention must not become the ordinary practice to the detriment of individual intentions.
e) Collective intentions in cases of multiple celebrations. Article 2 provides that, without prejudice to canon 905, when a priest legitimately celebrates the Eucharist more than once on the same day, and when necessity and the true good of the faithful require it, he may celebrate different Masses with collective intentions. Nevertheless, he may retain only one offering per day for one intention among those accepted.
f) Special concern for the poor. Article 3 reiterates the importance of canon 848 and canon 945 §2. The faithful must never be deprived of the sacraments because of poverty, and priests are strongly encouraged to celebrate Mass for the intentions of the faithful, especially the poor, even without receiving an offering. The decree also provides that the diocesan Bishop may, through particular law and in view of the circumstances of his particular Church, direct such offerings towards needy parishes, including those in mission territories.
g) Proper records and supervision. Article 4 entrusts Ordinaries with the responsibility of instructing clergy and the faithful about these norms and ensuring their correct implementation. The number of Masses to be celebrated, their intentions, the offerings received and the actual celebration must be accurately recorded in the appropriate register. These registers are to be inspected annually, personally by the Ordinary or through another person.
h) A clear distinction between applying a Mass and merely remembering an intention. The decree makes an important distinction between actually applying a Mass for a specific intention and simply mentioning a person’s name during the celebration of the Word or at some point during the Eucharistic celebration. A mere mention or remembrance does not fulfil the obligation to apply a Mass for an intention for which an offering has been accepted. Article 4 §3 declares that soliciting or accepting offerings for such mere commemorations is gravely illicit. Where this practice is widespread, the competent Ordinaries are to consider disciplinary and/or penal measures.
i) Promotion of Mass offerings and missionary solidarity. Article 5 encourages pastors to promote the venerable practice of offering Masses for specific intentions, particularly where it has become weakened. It also encourages the transfer of surplus Mass intentions, together with their corresponding offerings, to mission countries. The decree specifically recommends catechesis on the Last Things and the communio sanctorum.
Finally, Article 6 establishes an important transitional provision: where the Provincial Council or the Assembly of Bishops of the Province has not issued a decree on this matter, the provisions of Mos iugiter of 22 February 1991 remain in force. Thus, the 2025 decree does not automatically authorise collective Mass intentions everywhere. Its implementation depends upon the competent provincial authority issuing the required decree.
The Dicastery for the Clergy has also undertaken to promote a study of the practice and the applicable norms ten years after their entry into force, in order to evaluate their implementation and consider possible updates.
The new decree therefore seeks to maintain a proper balance between pastoral necessity and canonical justice. It recognises the difficulties faced by priests while protecting the intention of donors and preserving the spiritual significance of individual Mass offerings.
4. The Prayer of St Gertrude for the Holy Souls
A well-known prayer traditionally associated with St Gertrude the Great, a Benedictine nun and mystic of the thirteenth century, is offered for the souls in purgatory. A popular devotional tradition attributes to Christ a promise that a thousand souls would be released from purgatory each time the prayer is recited devoutly. However, this numerical promise is not an officially established teaching of the Church and should not be presented as a guaranteed spiritual result.
The prayer itself expresses a beautiful devotion to the Precious Blood of Christ:
“Eternal Father, I offer Thee the most precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the holy souls in purgatory, for sinners everywhere, for sinners in the universal Church, those in my own home and within my family. Amen.”
Families can make this prayer part of their daily lives, especially during November. Reciting it together, perhaps followed by a decade of the Rosary, can become a meaningful way of teaching children and young people to remember the departed. Such shared prayer communicates the faith more effectively than words alone, helping families experience their continuing spiritual bond with those who have died.
Conclusion: Charity Beyond the Grave
As Christians, we believe that death does not destroy our communion in Christ. Those who have died in God’s grace remain part of the communion of saints, and we can assist those undergoing purification through our prayers, sacrifices and works of charity. The most excellent offering we can make for them is the Holy Sacrifice of the Mass, in which Christ’s saving sacrifice is made sacramentally present.
When a priest applies the Mass for a particular intention, the Church offers the Eucharistic Sacrifice for that intention, entrusting the departed person to the mercy and love of God. Although we may also pray the Rosary, offer personal sacrifices and perform acts of charity, the Eucharistic Sacrifice holds a unique place in the Church’s intercession for the dead.
When a loved one dies, arranging for Holy Mass to be offered for that person is therefore more than a customary religious practice. It is a profound expression of faith, hope and charity. A Mass offered for the departed can be a more enduring spiritual gift than flowers or sympathy cards because it places the deceased within the prayer of the Church and the saving mystery of Christ.
Let us not forget those who have gone before us. Let us remember them in our daily prayers, visit their graves, celebrate Holy Mass for their intentions and teach younger generations the importance of praying for the faithful departed. In doing so, we bear witness to the Christian conviction that love does not end with death and that, united in Christ, we continue to pray for one another until we are all gathered into the eternal joy of God’s Kingdom.
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Rev. Dr Merlin Rengith Ambrose is the Director, Centre of Canon Law Studies, Bangalore and Secretary, Commission for Canon Law, CCBI. Besides, he is also the President, Canon Law Society of India.