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17-Dec-2017 07:38

The celebration of funeral feasts in honour of the dead dates back almost to the beginnings of the worship of the departed - that is, to the very earliest times.

The dead, in the region beyond the tomb, were thought to derive both pleasure and advantage from these offerings.

But the body of the departed gained no relief from offerings made to his shade unless these were accompanied fly the obligatory rites.

Yet the funeral feast was not merely a commemoration; it was a true communion, and the food brought by the guests was really meant for the use of the departed.

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Arms, vessels, and clothes, as things not subject to decay, did not need to be renewed, but food did; hence feasts at stated seasons.Most authors, however, distinguish with Benedict XIV (De Synodo di£cesanâ, XIII, xi, 9), between three kinds of apostasy: apostasy a Fide or perfidi£, when a Christian gives up his faith ; apostasy ab ordine, when a cleric abandons the ecclesiastical state ; apostasy a religione, or monachatus, when a religious leaves the religious life.The Gloss on title 9 of the fifth book of the Decretals of Gregory IX mentions two other kinds of apostasy: apostasy inobedientiæ, disobedience to a command given by lawful authority, and iteratio baptismatis, the repetition of baptism, "quoniam reiterantes baptismum videntur apostatare dum recedunt a priori baptismate".Many ancient authors may be cited as witnesses to the practice in classical lands.

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Among the Jews, averse by taste and reason to all foreign customs, we find what amounts to a funeral banquet, if not the rite itself; the Jewish colonies of the Dispersion, less impervious to surrounding influences, adopted the practice of fraternal banquets.

Pope Cornelius and the council which he held at Rome confirmed the decisions of the Synod of Carthage , and the discipline of forgiveness was gradually introduced into all the Churches. Cypriani, 55 et 68; Corpus scriptorum ecclesiasticorum latinorum (Vienna, 1871), III, ii, ed.

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