Good intentions are not enough. Intrepid Record journalist Mark Reidy set out to discover what constitutes good Catholic funeral etiquette.
By Mark Reidy
There are only two certainties in life we are told – taxes and death. We have accountants and other professionals to consult when it comes to dealing with the complexities of taxpaying, but it appears that many Catholics are unsure about the intricacies involved when loved ones depart from this world.
What are the correct Church procedures and protocols? What is and isn’t acceptable within the funeral service – and why? Where do eulogies fit into the scheme of things? Are cremations permissible? Can unbaptised babies or those who have suicided receive a Catholic funeral? There are many questions, but before we explore where the Church stands on these matters today, let us look at the history of Christian burials.
History
Although death has always been central to Christian theology, there is no historical evidence to suggest that followers officially formatted any specific procedures in the first centuries, although there were distinct changes noted that differed from their Jewish ancestors.
The most immediate change was that Christians handled the body of the dead without fear of pollution. They believed that the permanent purification of baptism would ensure that the body of the dead would be resurrected into eternal life at the end of time.
Death was only seen as a passage to this new life and did not break any communal ties with fellow believers. Christians rejected the widespread Roman practice of cremation and followed the example of Jesus who was buried before rising from the dead. While pagans referred to burial places as a necropolis (city of the dead) Christians considered them to be dormitories (coemeterium) a place where one slept until the resurrection.
The joyous mood at Christian funerals was also noted by those outside the faith, as was the practice of providing even the poor with a decent burial, which contrasted with the normal Roman practice of dumping the bodies in large pits outside the city walls.
In the first century Rome’s Christians did not have their own cemeteries. If they owned land they would bury relatives there, otherwise they would be buried in common cemeteries where pagans were also buried. This is how Saint Peter came to be reputedly buried in the public necropolis on Vatican Hill and Saint Paul in the necropolis along Via Ostiense.
In the first half of the second century Christians began using underground cemeteries, known as catacombs. Many of them developed around family tombs, whose newly-converted owners did not reserve them for members of their own family but opened them to fellow Christians.
Such land became places where the faithful gathered not only to bury their dead, but also to mark the anniversaries of martyrs and others who had been placed there. It is believed that the catacombs not only provided an economical way to bury the dead, as Christians were predominantly poor, but also provided them with a sense of community even in the “sleep of death”.
In 313 Emperor Constantine proclaimed religious tolerance in the Roman Empire and Christians were free to be more open with their faith. Despite this the catacombs continued to function until the fifth century when the Church returned to burials exclusively above the ground or in the basilicas dedicated to martyrs.
As the relics of saints began appearing within churches which lay within city walls, so too did the practice of burying the faithful within the church grounds, so that they could be close to them. By the year 1000 this process of both living and dead Christians sharing common ground was firmly entrenched. The dead, as US historian Patrick Geary describes it, became another “age group” in medieval society.
More official records of Christian attitudes toward death can be found throughout the fourth century. Bishop Ambrose of Milan (374-397) urged baptised Christians to look forward to death with joy. Others, such as St Augustine of Hippo, however, believed that fear of one’s sinfulness and of God’s judgement would be a more appropriate Christian response.
The pastoral response to Augustine’s more anxious response to death came in the form of Communion as “viaticum” (provisions for a journey), which was granted to penitents by the Council of Nicea in 325. However historians such as Frederick Paxton claim that the rite of deathbed Communion was more a sign of membership in the community of the saved. Paxton claims that the psalms and prayers that were used in the fourth century and possibly earlier, were a reflection that Ambrose’s view of triumphant death was more widespread than the Augustinian attitude.
Other historical writings such as those of St Gregory of Nyssa also underline the offering of the Eucharist as an essential feature in the last solemn rites during the fourth century. In his detailed description of the funeral St Macrina, he also refers to an all night vigil that included hymn singing, a procession to the church, the solemn chanting of psalms, and “accustomed prayers of the Church” which were followed by the “accustomed funeral rites” at the burial site. A known formula had obviously been adopted.
During the following centuries these became more widespread. In southern Gaul, Bishop Caesarius of Arles (503-543) urged the sick to seek ritual anointing from priests rather than magicians and folk healers and authored some of the most enduring of the prayers that accompanied death and burial in medieval Christianity.
Pope Gregory the Great (590-604) first promoted the practice of offering the Mass as an aid to souls in the afterlife. Around the year 800 certain clerical communities introduced rituals to assist the soul’s exit from the body, such as the communal and rhythmic calling on the Trinity, Mary, the angels, the prophets and patriarchs, the martyrs and confessors, and all living men and women, were sung to aid the soul’s passing. This practice soon became a part of a common tradition that also included rites of penance, absolution, anointing and Communion.
By the end of the ninth century it seemed that the funeral itself had been broken into five distinct stages: at the house of the deceased, on the way to the church, at the church, from the church to the grave and at the graveside. The ritual process that accompanied these stages had become a blend of the triumphant nature proposed by St Ambrose and the concern for penance and purification that was highlighted by St Augustine.
Between the 10th and 14th centuries the chants and singing increased and became incorporated into what became known as the Requiem Mass, although they were tempered and fine-tuned by the Council of Trent (1545-1563) to reflect a more solemn nature. Composers such as Mozart contributed their talents to the music adopted during these Masses.
Requiem Masses tended to focus more on the sinful nature of humanity and the judgement that came at the end of a life. The priest was vested in the liturgical colour black, there was burning of incense and other aspects of the regular Mass were omitted. The sequence Dies Irae, or Day of Wrath was included, which spoke of the upcoming ending of the world and the judgement that followed.
During the Second Vatican Council (1963-65) the first document approved was the Constitution of the Sacred Liturgy, which opened the doors for a number of changes to the funeral liturgy. This was followed by the “Consilium for the Implementation of the Constitution on the Liturgy”, in which texts were removed that overemphasised judgement, fear and despair and an attempt was made to focus the Funeral Mass on the hope and faith of the resurrection.
What we have today
This newer version, known as the Mass of Christian Burial, focused on the fact that life had changed, rather than ended. The priest was permitted to wear white vestments and texts such as “Day of Wrath”, amongst others, were omitted.
In general the new rite envisioned that the liturgy comprise three parts: the vigil for the deceased the night before the Mass, the celebration of the Mass and a liturgical rite at the site of the burial.
The vigil includes rites that may be celebrated between the time of death and the funeral liturgy and may take the form of a liturgy of the Word or some part of the Office of the Dead. The Funeral Mass includes the reception of the body, the celebration of the liturgy of the Word, the liturgy of the Eucharist and the final commendation and farewell.
The post Second Vatican Council interpretation also included an explanation of the symbols used during the ceremony: The Easter candle reminds the faithful of Christ’s undying presence among them and His victory over sin and death. The sprinkling of holy water reminds us of the saving waters of baptism. The incense is used as a sign to honour the body, which through baptism became a temple of the Holy Spirit, as well as a sign of the community prayers for the deceased rising to the throne of God and as a sign of farewell.
A white pall may be draped over the coffin as a reminder of the deceased’s baptism garment and a sign of Christian dignity and a reminder that all are equal in the eyes of God.
A bible may be placed on the coffin as a sign that Christians live by the Word of God and that fidelity to that Word leads to eternal life.
A cross may also be placed on the coffin to remind us that Christians have been marked by the sign of the cross in baptism and through Jesus suffering we are brought to the victory in His resurrection.
What the Catechism says
1681 The Christian meaning of death is revealed in the light of the paschal mystery of the death and resurrection of Christ in whom resides our only hope. The Christian who dies in Christ Jesus is “away from the body and at home with the Lord” (2 Cor 5:8).
1682 For the Christian the day of death inaugurates, at the end of his sacramental life, the fulfilment of his new birth begun at Baptism, the definitive conforming to the image of the Son conferred by the anointing of the Holy Spirit, and participation in the feast of the Kingdom which was anticipated in the Eucharist – even if final purifications are still necessary for him in order to be clothed with the nuptial garment.
1683 The Church, who, as Mother, has borne the Christian sacramentally in her womb during his earthly pilgrimage, accompanies him at his journey’s end, in order to surrender him “into the Father’s hands.” She offers to the father, in Christ, the child of his grace, and she commits to the earth, in hope, the seed of the body that will rise in glory. This offering is fully celebrated in the Eucharistic sacrifice; the blessings before and after Mass are sacramentals.
Misunderstandings, confusion
The Catholic Church has always intended the Funeral Mass to be an act of worship and prayer that is conducted in the context of the life, death and resurrection of Christ. The 1969 Introduction to the Funeral Rites of the Catholic Church states, “In the funeral rites the Church celebrates the paschal mystery of Christ. Those who in Baptism have become one with the dead and risen Christ will pass with him from death to life, to be purified in soul and welcomed into the fellowship of saints in heaven. They look forward in blessed hope to His second coming and the bodily resurrection of the dead.”
In recent years however, there seems to be a growing number of Catholic funerals that are incorporating more secular elements that are drawing attention primarily to the deceased and away from the purpose intended by the Church.
During a Funeral Mass it is not uncommon to see multiple and extended eulogies highlighting the life of the deceased, personal items draped over the coffin and secular songs performed. These have become comfortably entrenched and, in fact, expected, within funeral services. The fact is that all these practices are outside the guidelines laid down by the Roman Catholic Church. (See question/Answer section to find out more).
The problem, according to Father Peter Williams, the Executive Officer of the Australian National Liturgical Commission, gained momentum since the 1997 funeral of Princess Diana, which departed from traditional Christian liturgies. This and other public funerals have seemed to focus on the individual and their life rather than acknowledging an eternal transition.
Such an approach has become increasingly appealing to those who attend Catholic funerals but do not fully embrace or understand the Church’s teachings. “You’ve got a collision between the Church’s rites and people’s expectations in memorialising someone important to them who has died,” Fr Williams said in a 2005 interview. It is not that the Church is unsympathetic to the grieving of attendants at this very sensitive time, in fact the confusion that occurs today most likely stems from the Church’s effort to acknowledge and incorporate those who do not recognise the spiritual significance of the occasion.
In the General Instruction of the Roman Missal that was put out by the Australian Catholics Bishops Conference in 2007 it was pointed out that in preparing for the Mass for the Dead, Pastors should, “take into special account those who are present at a liturgical celebration or who hear the Gospel on the occasion of the funeral and who may be non-Catholics or Catholics who never or rarely participate in the Eucharist or who seem even to have lost the faith.”
Unfortunately this consideration for those who do not fully understand or accept the Catholic faith has led to an increasing number of funerals in which the focus on the life of the deceased has overshadowed the spiritual understanding promoted by the Church. “Funerals primarily organised as a personal celebration of the lives of the deceased”, according to Fr Williams, “Take away from the message of Christian faith of the resurrection of Jesus Christ and the promise of eternal life.” Priests are often caught in the difficult situation of trying to cater for grieving family and friends, whilst simultaneously trying to uphold the Church’s eternal understanding of the moment.
Common questions
Below is a list of some of the issues that seem to be most misunderstood or incorrectly practised. Some of these may vary within archdioceses, so it is best to consult your parish priest for what are acceptable practices within your parish.
What does a Catholic funeral incorporate?
There are three distinct parts of a Catholic funeral.
1. The Vigil – This usually occurs the night before the Funeral Mass and can be held in a church, funeral home, private home or other suitable place. It can include a reading of Scripture, prayers for the deceased and also for those who mourn.
2. The Funeral Mass –The Mass, the memorial of Christ’s death and resurrection, is the principal celebration of the Christian funeral. The Eucharistic sacrifice affirms and expresses the union of the Church on earth and in heaven. Though separated from the living, the deceased person is still at one with believers on earth and benefits from their prayers and intercession.
The Mass compromises four principal elements; (a) The greeting of the Community, (b) The Liturgy of the Word, (c) the Eucharistic sacrifice and (d) a final farewell.
3. The Rite of Committal – This is the conclusion of the funeral rites and is celebrated at the final burial or resting place of the deceased. Prayers are offered that express the hope that, with all those who have gone before them, marked with the sign of faith, the deceased awaits the glory of the resurrection.
The funeral rites offer worship, praise and thanksgiving to God for the gift of a life, which has now returned to God, the author of life. This celebration also brings hope to the living. The Church, through its funeral rites, commends the dead to God’s merciful love and pleads for the forgiveness of their sins.
Are eulogies appropriate during the Funeral Mass?
Catholic Funeral Masses do not allow space for a eulogy. The focus of a Christian funeral is the paschal mystery: the suffering, death and resurrection of our Lord Jesus Christ. The funeral rites are not so much a celebration of the life of the deceased, but a prayer that the life and death of the deceased may be joined to Christ in heaven.
One family member or friend may speak words of remembrance during the funeral Mass – after the concluding prayer – but this should be brief and should share some insight into the faith and values of the deceased.
This does not mean that we cannot reflect on and celebrate the life of the deceased, but because the focus of the Mass is foremost on God, the Church deems it more appropriate to conduct these eulogies, which share personal memories, outside the Mass. More appropriate times would be at the Vigil Service, Committal Service or social gathering for mourners.
Are secular music and photo presentations permitted during the Funeral Mass?
Favourites songs, poetry or video/photo presentations should not be conducted during the Funeral Mass, but, as with eulogies, at the Vigil or Committal services or at a social gathering.
What type of music is acceptable during a Funeral Mass?
Music is an integral part of the of the funeral rites and should support and console the mourners and strengthen the faith of the assembly.
The words of the songs that are chosen need to reflect the values and beliefs of the Church, in particular, the belief in life after death and the hope of resurrection.
Are Cremations permitted for Catholics?
Cremation of the bodies of the deceased has been an acceptable option since 1963. The Church has always expressed a belief that the body should be treated with great respect and as a temple of the Holy Spirit, as indicated by the prayers and gestures used in liturgy, and because of this reverence still prefers traditional earth burial, but both options are equally valid.
The only time the Church will oppose cremation is when it is used as an expression of denial in the Christian belief in the resurrection of the body.
Who may receive a Catholic funeral?
Any baptised Catholic in good standing has a right to a funeral within the Church and according to her liturgical practice.
Catechumens are counted amongst Christ’s faithful and have a right to a Catholic funeral. The Church denies funeral rites to the following people, unless they gave some signs of repentance before death:
Notorious apostates, heretics, schismatics and other manifest sinners to whom a Church funeral could not be granted without public scandal to the faithful.
Can a baptised non-Catholic be allowed a Catholic funeral?
This is permitted at the discretion of the local ordinary (generally the diocesan bishop or his vicar general), unless the intention of the deceased is evidently to the contrary and provided that their own minister is not available.
Can personal items be placed on the coffin when in the church?
Religious items that reflect the spiritual significance of the Mass, such as a crucifix or bible, can be placed on the coffin. However the Church encourages more personal items, such as flags, football jumpers, photographs or favourite items to be placed on a side table.
Can someone who has committed suicide receive a Catholic funeral?
In the past a Church funeral was denied to those who had committed suicide (although Masses were always offered for them) in order to avoid giving scandal to the faithful and to emphasis the grave nature of suicide.
However today the Church better understands the psychological disturbances that may influence a suicide and thus mitigate personal culpability. This being the case, those who take their own life are now typically provided funerals.
May divorced and remarried Catholics receive a Catholic funeral?
As with persons who had committed suicide, persons who had married outside the Church were often denied a Catholic funeral. Again this was to avoid giving scandal to the faithful and to prevent them from taking the matter lightly.
Whilst the Church has not changed its doctrine that divorce and remarriage without annulment is objectively wrong, it now generally allows funerals and burials for people in this situation.
May unbaptised infants receive a Catholic funeral?
If a child’s parents intended to have their child baptised, but the child died before the sacrament could be administered, the local ordinary may allow the child to have a Catholic funeral.
What about miscarried babies?
As above, a miscarried child may receive a Catholic funeral, although a family is not required to formally bury the body. If a more developed unborn child dies and is delivered intact, parents can choose to bury the child.