As for this
This is DEMONSTRABLY false.
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The epitaph of Abercius — late second or early third century, Asia Minor
Abercius’s inscription, composed for his own tomb, asks: ““He that discerneth these things, every fellow-believer [namely], let him pray for Abercius.”
Its funerary setting makes this evidence of a Christian requesting prayers after his death. The text is reconstructed from surviving stone fragments and a later literary transcription; the Vatican Museums date the inscription to the late second or early third century. CATHOLIC ENCYCLOPEDIA: Inscription of Abercius
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The Passion of Perpetua and Felicity — early third century, North Africa
This account concerns Christians martyred in AD 203. In the narrative attributed to Perpetua, she describes praying for her brother Dinocrates, who had died at seven years old: “but I trusted that my prayer would bring help to his suffering; and I prayed for him every day”
She subsequently reports a vision of him relieved of suffering. Whatever one concludes about the vision, the text explicitly presents prayer for a deceased person as beneficial. Reference: §§7–8, numbered chapter 2.3–4 in the linked translation. CHURCH FATHERS: Passion of Perpetua and Felicity
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Tertullian — early third century, Carthage
In On the Crown** (De corona), chapter 3**, usually dated around AD 211, Tertullian describes an established custom: “As often as the anniversary comes round, we make offerings for the dead as birthday honours.”
He includes this among familiar Christian religious practices. CHURCH FATHERS: De Corona (Tertullian)
Even more explicitly, in On Monogamy**, chapter 10**, approximately AD 217, he says of a widow and her deceased husband:
“Indeed, she prays for his soul, and requests refreshment for him meanwhile”
He continues by mentioning her desire for their fellowship in the resurrection and her annual offerings on the anniversary of his death. This is direct testimony to prayer for the deceased person’s benefit. CHURCH FATHERS: On Monogamy (Tertullian)
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Cyprian of Carthage — mid-third century, conventionally around AD 249
In Letter 1.2, numbered Epistle 65 in the linked edition, Cyprian discusses a deceased Christian, Geminius Victor, who violated a church rule by appointing a priest as executor.
Cyprian orders that offerings for Victor’s repose be withheld: “nor any prayer be made in the church in his name”
The significance is the disciplinary context: withholding these prayers as a penalty presupposes that offering them for deceased Christians was an established church practice. CHURCH FATHERS: Epistle 65 (Cyprian of Carthage)
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Eusebius describing Constantine’s funeral — AD 337, Constantinople
In Life of Constantine** 4.71**, Eusebius reports: “the whole multitude united with the priests of God in offering prayers for his soul”
This describes a public funeral service involving both clergy and congregation, providing explicit evidence of communal prayer for someone already dead. CHURCH FATHERS: Life of Constantine, Book IV (Eusebius)
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The Jerusalem catecheses attributed to Cyril — fourth century
In Mystagogical Catechesis** 5.9–10**, also numbered Catechetical Lecture** 23**, the speaker explains prayer during the Eucharist: “we offer to Him our supplications for those who have fallen asleep, though they be sinners”
The preceding section says these petitions benefit the departed. These lectures are traditionally attributed to Cyril of Jerusalem, though some scholars assign them to his successor John; either attribution places the testimony in the early CHURCH FATHERS: Catechetical Lecture 23 (Cyril of Jerusalem) liturgical tradition.
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These people were NOT “Catholic” ( not in the modern denominational sense anyway). They were Christians of the undivided Church.
Your claim that “only Catholics pray for the dead” is false and slanderous.