I regularly pray for the dead, especially for the damned. As one who's known tragedy that includes the death of those who would be counted among their ranks, it seems the most natural thing to do. After all, I take God to be bigger, more powerful, than anything death might be. So I deny the theological power of things like moral luck.
But it's not strange to have folks hear those prayers for the dead and damned and object: What's the point? Once someone has died their fate is fixed forever, they say -- praying for them will make no difference.
Really?
Christians have long seen the righteous praying for the damned, with the result that the latter were rescued from hell.
I offer as evidence:
1. The Apocalypse of Peter, probably from Alexandria in Egypt about 135 AD. In this text, which some early church leaders considered divinely inspired, sinners endure a period of suffering in the afterlife but will ultimately attain bliss thanks to the intercessions of the righteous. They will undergo "a beautiful baptism in salvation". To quote at length: "I will grant to my ... elect all those whom they ask me to remove from punishment. And I shall grant them a beautiful baptism in salvation in the Acherusian Lake ... a sharing of justification with my saints".
Chapter 14 has Christ declare to Peter that "You will have no more mercy on sinners than I do, for I was crucified because of them". Because of his mercy he will give them "life, glory, and kingdom without end." (However, lest sinners use this possibility of post-damnation salvation as an excuse to sin, they should not be told about it. This theme of not broadcasting the final salvific end of all to sinners is a theme found in Origen and other early texts.)
2. The Coptic Apocalypse of Elijah (probably second or third century). Here the righteous contemplate the damned in their sufferings while the damned contemplate the bliss of the righteous ... and then they "will take part in Grace. On that day the righteous will be granted that for which they have prayed". What the righteous have prayed for and what they receive is that those in eschatological punishment should "take part in Grace".
3. Epistula Apostolorum, probably from Syria around the first half of the second century. Here the disciples are worried about the punishment of sinners in the age to come. Jesus commends them for their prayers for such sinners, and assured them that "I shall listen to the prayer of the just, which they utter for sinners".
4. The widely-used Oracula Sibyllina, Book 2 (around 150 AD), says: "And God, immortal and omnipotent, will grant another gift to these pious persons: when they ask him, he will grant them to save human beings from the fierce fire, and from the gnashing of teeth of the age to come, and will do so after pulling them out of the unquenchable flame and removing them, destining them, for the sake of his own elect, to the other life, that of the age to come, for immortals, in the Elysian Fields, where there are the long waves of the Acherusian Lake, imperishable, which has a deep bed" (2.330–38).
5. The Odes of Solomon (second century AD) seems to speak of Christ breaking down the gates of hell and as rescuing all people from its clutches. Christ says: "I went on to all the prisoners, to liberate them, in order not to leave anyone enchained, or enchaining others. I sowed my own fruits in their hearts, and I transformed them into myself: they received my blessing had had life. They have been gathered in me and are saved, because they have become my limbs, and I am their head" (17.8-14; Cf. ch. 42).
6. In the Gospel of Nicodemus -- a fourth century text that contains layers of material from much earlier -- Christ has all the dead that had been bound in hell released from their prisons. He snatched all the dead from sin and Satan and death: "No dead is left with us: all those whom you [Satan] had gained with the tree of knowledge, you have now lost with the tree of the Cross".
7. The Apocalypse of Paul (perhaps third century) envisages the postmortem repentance of sinners followed by a baptism in the Acherusian Lake (ch. 22). In ch. 24 those who cannot enter the New Jerusalem because of their haughtiness are finally allowed to enter, thanks to intercession.
As an aside, a whole bunch of texts speak of how God will eventually "have mercy on all" (e.g., the Life of Adam and Eve, Latin recension) or will "liberate everyone from the enslavement to Beliar" (the devil) (Testament of Zebulon 9.8).
8. In the Acts of Paul and Thecla, the heroine and apostle (Thecla) prayed for a dead and lost woman called Falconilla. Her prayers were answered and the damned Falconilla was transferred to the place of rest of the righteous (3.28-29).
9. The Passio Perpetuae et Felicitatis(c. 200 AD). Here the dead brother of Perpetua appears to her in a vision in a miserable condition. He had died at the age of seven and had not been baptized. His sister prays for him and he receives postmortem baptism and salvation.
That early Christians did not consider the fate of the dead to be sealed and unchangeable is further indicated also by the fact that offerings for the dead were made (as attested by Tertullian and Cyprian).
All I've meant to say is that Christians -- once upon a time, in this case those much, much closer to Christ himself -- wouldn't have shared our notions that death "seals the deal" on the fate of the damned. If we take Jesus himself seriously -- Matthew 16.18-19! -- the Church's prayer carries a weight that extends even to the Kingdom.
The NT no where explicitly teaches that death carries the power to seal the destiny of the damned. It seems odd to me to think "judgment" is the only word to come off the lips of the living for the dead.
So I'll continue to pray for them, and for the damned.
Merciful Father, hear our prayer and console us. As we renew our faith in your Son, whom you have raised from the dead, strengthen our hope that those who have died will find their lives hidden with Christ in you.
We living suppliants, O Lord, pour forth our prayers for those who have died, that you might mercifully forgive their sins, committed in human frailty, and graciously bring their sufferings to an end, through the same Jesus Christ our Lord. Amen.