29. We Must Pray With Special Earnestness for Our Departed Spiritual Fathers and Teachers

All of us, brothers, must pray with special earnestness for our departed spiritual fathers and for those of our teachers who instructed us in faith and piety. We must pray, first, because the word of God calls us to such prayer, saying: remember your leaders, those who spoke the word of God to you (Heb. 13:7); second, because the holy Church calls us to such prayer, teaching us each day to say to God about them: “Grant, O Lord, forgiveness of sins to all our fathers who have departed before us in faith and the hope of resurrection, and grant them eternal memory”; third, we must pray because the holy fathers call us to such prayer. Cyril of Jerusalem says: “We commemorate those who have fallen asleep before us—the fathers and bishops—believing that great benefit will come to the souls for whom supplication is offered when the holy and awesome sacrifice is presented” (Mystagogical Catechesis V, 8); and fourth, finally, we must pray also in view of the fact that the saints and venerable servants of God by their own example give us the incentive to pray for spiritual fathers and teachers.

Hearing this last point, you may perhaps wish to know which saints give us by their example the incentive to pray for spiritual fathers and teachers. If so, listen—we will answer you now. Even during his lifetime, the venerable Seraphim of Sarov lost his closest friends and guides. Thus, the bones of Joseph, who had taught him the patristic way, already rested in the grave. The righteous soul of Elder Pachomius, whom Father Seraphim regarded not only as a benefactor but as his spiritual friend, also dwelt in the world beyond. And Elder Isaiah had died too—he who had loved Father Seraphim as his own spiritual child and honored in him a lofty ascetic and wise companion. Throughout his entire life, Father Seraphim prayed to God with sincere earnestness for the repose of these three venerable fathers. Each time he passed the cemetery, he considered it his duty to stop at their graves, bow his knees at their sacred remains, and raise a prayer for them to the Lord of the living and the dead. In conversation with the abbess of one monastic community, he gave her the following instruction: “When you come to me, stop at the graves, make three prostrations, asking God to give rest to the souls of His servants Isaiah, Pachomius, Joseph, Mark, and the others; then bow down to the tomb, saying inwardly: forgive me, holy fathers, and pray for me.” Thus he urged others as well to pray for their spiritual guides and for the Sarov ascetics in general, calling them, for the height and ardor of their prayers, pillars of fire from earth to heaven; and thus he prayed himself (“Life of Father Seraphim,” pp. 62-63).

Another example. A young monk came to live with an elder who lived near Alexandria and was known for a most quarrelsome disposition. The young man lived with him for twelve years, enduring every manner of offense, and then died. After his death, one of the clairvoyant elders saw him numbered among the martyrs and praying for his cantankerous teacher. “Lord,” the monk was saying, “as You have shown mercy to me for the sake of my elder, so also have mercy on him for the sake of Your compassion and for my sake, Your servant.” And the prayer of the departed was heard, for, “on the fortieth day,” it is said, “the Lord took the elder as well to a place of rest” (Prologue, July 28).

And so, the holy saints by their own example urge us to pray for our spiritual fathers and teachers. But this is something that should be done even without any urging. How can one fail to pray before God for those who were witnesses of our confession of sins before Him? How can one fail to pray for them, when by the authority given to them they forgave and absolved us from those very sins of ours? How can one fail to pray for those who guided us toward salvation, cut off our sinful habits, healed our spiritual ailments, and by their care, lessons, solicitude, and exhortations strove to make us children of holiness, love, and blessing? How, finally, can one fail to pray for them, when they were intermediaries between us and God? Truly, prayer for them is our duty, our obligation, our—so to speak—payment for their care of us! Therefore, let us more often bend our knees before the Father of mercies and all consolation and ask for our fathers in the spirit the forgiveness of their sins and transgressions, rest and peace, and that their souls be numbered among those where the light of God’s countenance shines. Amen.