At every Divine Service, the Holy Orthodox Church offers up prayers for her departed children. Special prayers and Troparia are read at Compline (Night Service) and Nocturns (Midnight Service), and at Vespers and Matins the departed are remembered in the Litany of Fervent Supplication. At the Divine Liturgy the departed are commemorated at the Proskomedia, in the Litany following the Gospel and when It is truly meet… is sung. In addition, it is customary to have a Service for the departed on Saturdays, unless this coincides with a feast on that day.
The Third Day
On the third day after death, it is customary to commemorate the departed, since they had been baptized in the Name of the Holy Trinity-Father, Son and Holy Spirit and had kept the Orthodox Faith they received at Holy Baptism. In addition, as the Apostolic Constitutions point out: Let the third day of the departed be celebrated with psalms and lessons, and prayers, on account of Him Who arose within the space of three days (Bk. 8, Ch. 42], that is, in honor of the Third-Day Resurrection of our Lord Jesus Christ.
The Ninth Day
On the ninth day after death, the Orthodox Church offers prayers for the departed both in remembrance of the living [Apost. Const.} and that the departed soul be counted worthy to be numbered among the choir of the saints, through the prayers and intercessions of the nine ranks of angels.
The Fortieth Day
From earliest times the Church had commanded that the departed be commemorated during the course of forty days and on the fortieth day itself, for so did the people lament Moses after his death [Apost. Const.]. This is also done in remembrance of the victory of Christ over Satan after He had spent forty days in fasting and prayer. The Church also commemorates the departed on the yearly anniversary of death and, in some places, on the twentieth day, and the third, sixth and ninth months, as well. It is also customary to commemorate the departed on their birthdays and patronal saint’s days.
Koliva (grain or rice, cooked with honey or sugar, sometimes mixed with plums, raisins and other sweets) is often offered on these days of commemoration. The grain and fruit signify that the dead will again rise from the grave by God’s might, for both the grain (sown in the ground) and the fruit (which falls on the ground) decay first and then afterwards bring forth abundant, ripe and whole fruit. Sugar and honey signify that after the Resurrection of the righteous, there will come a joyful and blessed life n the Kingdom of Heaven, rather than one bitter and sorrowful.
As St. Simeon of Thessalonica says:
The [Third Day Service] is celebrated for the reason that [the departed one] received his being through the Trinity and having passed to a state of good being and being changed he shall [at the Resurrection] appear in his original state or one superior. The [Ninth Day] is celebrated that his spirit dwell together with the holy spirits the angels being immaterial and naturally similar to them for these spirits are nine in number and by them [the orders] they triply proclaim and praise the God in Trinity and so that he may be united with the holy spirits of the Saints. The [Fortieth Day] is celebrated because of the Savior’s Ascension which came to pass after so many days after His Resurrection in the sense that [the reposed], as it were, having also risen and having ascended…being caught away in the clouds, shall meet the Judge and thus being united with Him, he should ever be with the Lord (1 Thess. 4:17).
Now the third, sixth and ninth months are also celebrated as proclaiming the Trinity, the God of all, and to His glory in behalf of the deceased, for by the Trinity a man is fashioned, and when loosed from the body he returns to Him, and by the Trinity he hopes to receive resurrection. But the end of the year is celebrated because it is the consummation, and our God, the Trinity, is the Life of all and the Cause of being, and shall be the Restoration of all and the Renewal of human nature [On Things Done for the Departed].
In general, the custom of observing prayers for the dead has been held by the Orthodox Church since earliest times. The Divine Liturgy has always been celebrated in memory of the departed and, on these days, many have increased and continue to increase their offerings in the Church, assisting the poor and needy brethren out of love for their departed loved ones.
In addition to these personal days for remembrance of the departed, the Church has also set aside a number of universal days of commemoration. These are:
This Saturday falls during Meatfare Week, which is the last week for eating meat before the start of the Great Fast. On the following day, Meatfare Sunday, the Church commemorates the Dread Judgment of Christ, and for this reason, on the Saturday before she prays for all who have departed in faith and hope of Resurrection, that Christ show mercy to them at the Universal Judgment. This commemoration dates from very ancient times and here the Church especially prays for those who have met untimely deaths and have been left without a proper funeral. This is evident from the hymns of that day, including the following from the Matins Canon:
To those hidden by the deep or cut down in battle, swallowed by earthquake, murdered, or consumed by fire, grant in Thy mercy a place with the faithful and the righteous [Ode 1].
Those whom the creatures of the sea or the birds of the air have devoured, O Christ our God, raise up in glory on the Last Day, as Thou judgest right [Ode 3].
Give rest, O Christ, to all the faithful destroyed by the wrath of God: struck down by deadly thunderbolts from heaven, swallowed by a cleft in the earth, or drowned in the
sea [Ode 9].
Second, Third and Fourth Saturdays of Great Lent
Since the usual Divine Liturgy of St. John Chrysostom is not celebrated on the weekdays of Great Lent, but rather the Liturgy of the Presanctified Gifts, it is the accepted custom of the Church to commemorate the dead on these three Saturdays (the other Saturdays being dedicated to special celebrations: St. Theodore on the 1st Saturday, the Akathist to the Theotokos on the 5th, and the Resurrection of Lazarus on the 6th), so that the dead not be deprived of the Church’s saving intercession.
Tuesday of St. Thomas Week
According to pious custom, a commemoration of the dead is made so that, having celebrated the bright festival of Christ’s Resurrection, the joy of the Paschal feast be shared with those that have departed in the hope of their own Resurrection. Thus this day bears the name, Day of Rejoicing (Radonitsa).
On this day (the Saturday before Holy Pentecost) the Church asks that the saving grace of the Holy Spirit wash away the sins from the souls of all our forefathers, fathers and brethren that have reposed from all the ages, asking that they all be united in the Kingdom of Heaven.
Commemoration of Departed Orthodox Warriors
The Church has also set aside two days of remembrance for those who have laid down their lives in battle:
Beheading of St. John the Baptist (Aug. 29)
On the day of the Beheading of the Prophet, Forerunner and Baptist of the Lord, the Church prays for all who have died for faith and homeland, as being like the righteous John who suffered for the truth.
St. Demetrius Saturday (Sat. before Oct. 26)
This commemoration was originally initiated by Great Prince Dimitry Donskoy on his Patron Saint’s Day (St. Demetrius of Thessalonica Oct. 26) in 1380. In remembrance of his great victory over the Tatars on Kulikovo Field (in the present-day Province of Tula in Russia), Prince Dimitry made a pilgrimage to the Trinity-Sergius Monastery at Zagorsk (Sergiev Posad) (near Moscow). After commemorating all who fell in that war, he later decreed that the annual remembrance be made on the Saturday before October 26. Later, Orthodox Christians began to commemorate on this day, not only Orthodox warriors fallen for the Faith, but also for all Orthodox Christians who have died in the Faith.
Excerpt taken from These Truths We Hold — The Holy Orthodox Church: Her Life and Teachings. Compiled and edited by a monk of St. Tikhon Monastery. Copyright 1986 by the St. Tikhon Seminary Press, South Canaan, PA 18459. Reprinted with permission.