Recently, I was distributing Holy Communion during a Mass of Christian Burial. The coffin was to my immediate right, and the family of the deceased to my immediate left. The Communion Procession was moving in an orderly fashion, when suddenly there was a bottleneck. When I looked up to see what was happening, I couldn’t believe my eyes: having just received Our Lord in the Blessed Sacrament, people were greeting members of the immediate family who were sitting in the front row. I was stunned! I whispered quietly, “Please keep moving, you are blocking the other communicants.”
How did we get here? Answering this question is simultaneously simple, and equally complex. While one may say people no longer know how to act properly in public, I propose that there are other realities at work as well.
The General Introduction to the Order of Christian Funerals states, Christians celebrate the funeral rites to offer worship, praise, and thanksgiving to God for the gift of a life which has now returned to God, the author of life and the hope of the just. Our worship, whether at a funeral or many regular parish Masses, has become so anthropocentric, that we have lost a grip on the reality that we gather to worship, praise, and thank God; instead we often make ourselves the source, center, and end of our liturgical celebration. At a funeral, we gather not for a celebration of life, but to encounter the mercy of God and the promise of eternal life found only in Christ.
Secondly, we live in a world without sin. To admit that there is sin in the world and that we are sinners does not mean that we are bad people. To admit that we are sinners and that there are acts that are objectively right or wrong, proclaims that we are human beings who need to be redeemed through the Paschal Mystery of Christ. Death is a consequence of sin. The Church through its funeral rites commends the dead to God’s merciful love and pleads for the forgiveness of their sin. To admit that we are sinners is to acknowledge that the deceased, and all those present, is truly human, and that God alone is the healer of our pain, and the source of forgiveness.
Death is very hard, and the reality of separation from those we love most dearly is heart wrenching. At the rite of final commendation and farewell, the community acknowledges the reality of separation and commends the deceased to God. In this way it recognizes the spiritual bond that still exists between the living and the dead and proclaims its belief that all the faithful will be raised up and reunited in the new heavens and a new earth, where death will be no more. We have come from God and we are returning to God: our origin is a reality, and to return to God our goal. Is this basic reality present to the minds and hearts of believers today? While life is to be lived and lived to the fullest of the potential God has given us, do we keep before us that our time on earth is not what gives us meaning, but rather that we are destined for God? The preaching, life, liturgy, and catechesis of the Church needs to proclaim loudly that our citizenship is in heaven, and from it we await a savior, the Lord Jesus Christ. A celebration of life fails to lead us to embrace our true citizenship.
If the Liturgy truly forms our faith and shapes our living, our approach to death and the Rites of Christian burial may reflect more accurately that we believe that all the ties of friendship and affection which knit us one throughout our lives do not unravel in death.
Post by: Fr. Jordan Kelly, O.P.
Main image: A Funeral at Ornans, Gustave Courbet, 1850
 Order of Christian Funerals, hereafter OCF, #5.
 OCF, #6.
 Philippians, 3:20.
 OCF, # 71.