Urbanus Rhegius, Preaching the Reformation, 98-107
Scrinium, Miscarriage, “Curtis-Comfort for…”
AE 78:64: The fourth question is: Should we pray for the dead? Here in this Gospel reading no middle state is pointed out between the bosom of Abraham and hell; those in Abraham’s bosom do not need that prayer, and it does not benefit those in hell. We have no command from God to pray for the dead; therefore, no one can sin if they do not pray for them. No one can sin in what God has not commanded or forbidden. Yet, on the other hand, since God has not let us know what the condition of the souls is, and we must be uncertain about what is happening with them, we would not and could not prevent them nor make it a sin to pray for them. We know for certain from the Gospels [Mark 5:42; Luke 7:15; 8:55; John 11:44; Matt. 27:52] that many dead people have been raised, and we must confess that they had not yet received their final verdict. Thus we also cannot be certain that any other person has received his final verdict. Now, since this is uncertain, and we do not know whether the soul has been sentenced, it is not a sin to pray for them. However, you should pray in such a way that you let it remain uncertain and say, “Dear God, if the soul is still in the state that it can be helped, then I pray that You would be gracious to it.” When you have done that once or twice, then cease and commend the soul to God. God has promised that He will hear what we pray. Therefore, when you have prayed once or three times, you should believe that He has granted your prayer and never again pray it, so that you do not tempt or mistrust God.
Luther, “Great Confession,” WA 26:508.1-6; AE 37:369: “As for the dead, since Scripture gives us no information on the subject, I regard it as no sin to pray with free devotion in this or some similar fashion: “Dear God, if this soul is in a condition accessible to mercy, be thou gracious to it.” And when this has been done once or twice, let it suffice. For vigils and requiem masses and yearly celebrations of requiems are useless, and are merely the devil’s annual fair.”
The mourning Christians indeed know the divine promises concerning those who have died in the Lord; nevertheless, when they are troubled as they consider the weaknesses of their loved ones, and because they do not see before their eyes their rest and happiness, they flee to God and commend them to the mercy of God in their prayers, in order that they may by these very prayers confirm themselves with respect to the blessedness of their dead. For such prayers, as the most ancient were, rest on these promises: Whoever believes in me “will never see death”; “He…has passed from death to life”’ “Though he die, yet shall he live”; “Blessed are the dead who die in the Lord” … For it would be animalistic apathy not to be touched by the death of one's own, to erase the memory of departed friends immediately from the mind, not to wish them well and to pray for their welfare—all of which, however, are to be kept in bounds according to the Word. (Chemnitz, Examen III:268).
For a funeral: “Into your hands, O merciful Savior, we commend Your servant ____________. Acknowledge we humbly beseech You, a sheep of Your own fold, a lamb of Your own flock, a sinner of Your own redeeming. Receive him/her into the arms of Your mercy, into the blessed rest of everlasting peace, and into the glorious company of the saints in light...”