Cyril next describes the commemoration of departed Saints, and “of all who in past years have fallen asleep among us,” that is, in the bosom of the Church, and states his belief “that it will be a very great benefit to the souls, for whom the supplication is put up while that holy and most awful Sacrifice is presented § 9..”  He refers to objections against this belief, and brings forward in defence of it a reason applicable only to sinners:  “When we offer,” he says, “our supplications for those who have fallen asleep, though they be sinners, we offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves § 10..”  His language on this subject seems in fact to shew an advance in doctrine beyond the earliest Liturgies.  In those of S. James and S. Basil we find prayers that the offering may be acceptable as a propitiation “for the rest of the souls that have fallen asleep aforetime,” and again, “that we may find mercy and grace with all the Saints who have ever been pleasing in Thy sight from generation to generation, forefathers, fathers, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Teachers, holy men, and every righteous spirit made perfect in the faith of Thy Christ.”