First Music Congress Federation of Tagalog Diocesan Liturgical Commissions

San Beda College-Manila

INTRODUCTION

Guidelines on Funeral Masses Fr. Virgilio B. Hernandez

30 October 2013

The loss of a loved one to death is a time of deep grief and sorrow. One of the sources of consolation and peace is the Church's ministry. By our outreach, we offer a personal presence and a message of hope. By our prayers and liturgy, we ritualize the need to let go and entrust our loved ones to a caring and loving God.

The funeral liturgy offers comfort and consolation to those who mourn. The heart of the funeral liturgy is the Funeral Mass. The Mass lifts our hearts to God who will strengthen us in the days ahead and give us the grace of His comfort as we continue our journey of faith. It focuses, not on earthly life, but etemallife. This Mass celebrated for the deceased commends the soul to the love and mercy of our Heavenly Father. The prayers of the Church ent'1'u'st the individual to the care of God who has called our loved one to Himself. Our prayers to God entreat Him to be gracious and merciful, not looking upon the sins of the past but to the glory they are to share with Christ. "Having been baptized into his death, we hope to share a resurrection like his" (Rom 4).

Likewise, the funeral Mass is a final opportunity to commend the deceased to God's mercy, and that's why it must be done with reverence. It is one of the most important events a Catholic community celebrates in a person's life. The funeral liturgy in a church setting is a final opportunity to commend the deceased to God's mercy, and to reflect on how the person's life mirrored the love and teachings of Jesus Christ, who promises that one day, the Christian will rise again and live with him in the New Jerusalem forever.

In order to pray for the repose of the person's soul, and to pray for the family, the best way to do so is the Mass, because it's in the Mass that we read from the Gospels, that we encounter the Lord Jesus and his mercy. The Mass is the source of hope for those who have seen a loved one die, in that the family can see that their loved one might not die, but live forever. It's one of the greatest means by which the Christian community comes together to support a grieving family.

FUNERAL LITURGY: A HISTORICAL PERSPECTIVE

If we look at the history of how Christians treated the body, the whole custom of funerals goes back to the beginnirigs of Christianity. It incorporates

\

Jewish burial practice. The expectations of a bodily resurrection led the Christians to treat the body with reverence. Borrowing from ancient Jewish burial practices, the dead were shown respect and their bodies anointed and buried with great care in anticipation of the final resurrection, as was. the body of Jesus after the crucifixion. There was a clear sense that pagan mourning practices were really considered not appropriate for the Christian, because grief and sorrow were not an end to themselves but were to be considered transitory

. or temporary. The preaching at death had to deal with the promise of the resurrection.

Among the Fathers of the Church, St. Jerome, writing in the 3rd century, spoke of the ancient Christian tradition of the faithful singing hymns and psalms while the body of St. Paul the Hermit was carried to his grave. For his part, St. Augustine made references to the Eucharist being offered at the last solemn rites of his Inother, St. Monica, in 387. Likewise, St. Gregory of Nyssa also gave a detailed description of t!:e funeral liturgy complete with Eucharistic offering for his sister, St. Macrina the Younger, in 379.

Traces of the ancient traditions are seen today in the Church's liturgy, where from the beginning of the funeral Mass, the casket is covered with white linen, known as the pall, which evokes the white baptismal gown. The casket is also blessed with holy water, another relJlinder of the person's baptism, the day they were first given the promise of eternal life. The connection between baptism and the funeral Mass is very strong. Likewise, in the funeral Mass one sees how the symbolism is rooted in the Eucharist, which is a source of life, a source of strength and nourishment, but also an offering of thanksgiving. While it may not have the same joy and jubilation, even at the funeral Mass, when the community of God gathers t!Jgether in sorrow, part of the consolation is in the gathering to offer praise to G\od and an offer of thanksgiving, being focused not just on the deceased but on Jesus. Nowadays, it is also worth noting that the priest-celebrant approaches the casket wearing white vestments. While in the past the priest wore black, symbolizing the sorrow of death, now we use white vestments to remind ourselves of the promise the Christians received at their baptism that they would rise again with the Lord. The priest also blesses the covered casket with incense, a liturgical gesture reminding the faithful that their prayers are rising to heaven, so that the soul of the deceased may also ascend to be with God. The incense adds greater solemnity to a funeral. It shows that we are a sacramental people and helps us to remember God's blessing. We are able to unite our prayers with the prayers of Christ at the ,., heavenly altar. After being blessed, the casket is brought to the front of the sanctuary and positioned in front of the pasch~l candle, which is another reminder of the light of Christ dispelling the darkness of death and promising etemallife. In some churches, a crucifix, Bible or the Gospels are placed on the casket.

THEOLOGY OF CHRISTIAN DEATH: OUR UNDERSTANDING OF DEATH

To demonstrate and underline our theology of death and our understanding of it, let me cite and quote the pertinent paragr?-phs in the "Order of Christian fu~rn&~~: •

In the face of death, the Church consistently proclaims that God has created each person. for eternal life and that Jesus, the Son of God, by his death and resurrection, has broken the chains of sin anp death that bound humanity. Christ "achieved his task of redeeming humanity and gi ling perfect glory to God, principally by the paschal mystery of his blessed passion, r~surrection from the dead, and glorious ascension" [1; SC5].

At the death of a Christian, whose life of faith was begun in the waters of Baptism and strengthened at the Eucharistic table, the Church intercedes on behalf of the deceased because of its confident belief that death is not the end nor does it break the bonds forged in life. The Church also ministers to the sorrowing and consoles them in the funeral rites with the comforting worct, of God and the sacrament · of the Eucharist [4].

Christians celebrate the funeral rites to offer worship, praise, and thanksgiving to God for the gift of a life which has now been returned to God, the author of life and the hope of the just. The Mass, the memorial of Christ 's death and resurrection , is the principal celebration of the Christian funeral [5].

The celebration of the Christian funeral brings hope and consolation to the living. While proclaiming the Gospel of "Jesus Christ and witnessing to Christian hope in the resurrection, the funeral rites also recall to all who take part in them God's mercy and judgment and meet the human need to turn always to God in times of crisis [7].

It is for this faith and conviction that the Church urges us to face death with honest rituals that preserve our Christian and human values. Since in rising to new life Chri~t won victory over death, faith impels us to celebrate that victory in our funeral liturgies.

The Eucharist, in particular, helps us to heal the sorrow that comes from the loss of a loved one. The celebration of the funeral liturgy, specifically the Mass, promotes a healthy grieving process that can lead to deep levels of personal conversions and spiritual growth.

Moreover, at S3. funeral liturgy, there are many symbols and references to baptism. The use of holy water, the Easter candle and the pall are all reminders that just as in baptism, a person dies to the old life of sin and is reborn in Jesus Christ, the same is true of our mortal life. Hence, the focus of the funeral liturgy is the person of Jesus Christ, the source of our hope, and His death and resurrection, to which all baptized are called.

MUSIC FOR THE FUNERAL LITURGY

The "Order of Christian Funerals" devotes four paragraphs to Music in the funeral liturgy [nos. 30-34] of which number 30 is particularly relevant:

"Music is integral to the funeral rites. It allows the community to express convictions and feelings that words alone may fail to convey. It has the power to console and uplift the mourners and to strengthen the unity of the assembly in faith and love. The texts of the songs chosen for a particular celebration should express the Paschal Mystery of the Lord's suffering, death, and triumph over death and should be related to the readings from Scripture." .

Every Catholic funeral liturgy is a celebration of the life, death, and resurrection of Jesus. The deceased is remembered as one who shared in Christ's life through Baptism. We believe that God is faithful to us, and so we believe that the deceased lives in Christ forever. It is the intent and spirit of liturgical celebrations that the funeral liturgy be focused on our baptismal union in the life, death and the hope and promise of the resurrection of Christ . - a theme that is clearly reflected in the texts of the prayers, as well of the readings. The music, therefore, must express this meaning and should reflect the themes of the selected readings or Christians' hope in the Risen Christ. Hymns and songs that do not reflect this are considered inappropriate.

The Mass, for instance, lifts our hearts to God who will strengthen us in the days ahead and give us the grace of His comfort as we continue our journey of faith. Hence, our musicians, composers and music ministers should see to it that it is reflected in their music, songs and hymns. Like any Mass, the funeral Mass should, therefore, have the same joyful spirit, with parts of the Mass sung, if at all possible (Lord, Have Mercy; Responsorial Psalm; Sanctus; Memorial Acclamation; Great Amen). Hymns should be chos<en with the same care and from the same repertoire that we would use for Sunday Mass.

The Ordo also provides that "Music should be provided for the vigil and funeral liturgy and, whenever possible, for the funeral processions and the rites of committal' [OCF 32].

As in all liturgies, music is sung prayer and plays an integral role in the Funeral Mass. It allows us to express our faith, love and hope, drawing us closer in unity to our faith. Hence, the ' songs should be sung with understanding, conviction, and reverence. The music for the assembly should be truly expressive of the texts and at the same time simple and easily sung. 1

While favorite songs that ar~ popular or secular may hold special meaning to the deceased and the family, this type of music is not appropriate for the Mass nor is the u~e of recorded music.

The important role that si~lging plays in the funeral liturgy cannot be overstressed. At the death of a dear one, the profession of faith may be the surest thing that one can hold to. One of the best ways of expressing this profession is singing, especially when done chorally or in a choir-form. Likewise, the assembly's full participation, whether spoken or sung, is as important in celebrating the funeral rites as it is in any liturgical action. In the

1 Cf. OCF 21.

o

choice of music for the funeral service, therefore, preference should be given to congregational singing of the acclamations, the responsorial psalm, the song of farewell at the final commendation, and appropriate entrance and communion songs.

Even before the coffin is brought into the church, the music should. already begin. Songs that correspond to consolation and the liturgy's focus on the Eucharist and eternal life are most appropriate, though most parishes give the

..,family an opportunity to select hymns and sacred rnusic that move them. Some examples of often-used songs include" Be Not Afraid', "1 am the Bread of Life" and "1 Heard the Voice of Jesus Say". Many like to have the ((Ave Marid' sung where we are asking Mary to pray for our loved one at the moment of death and for us now.

What is appropriate is what flows from the liturgy. To just pick a song because it was somebody's or the deceased's favorite song, as earlier mentioned, misses the point. Though there is a wide selection of readings, Scripture passages can come from virtually the entire Bible.

\ RECOMMENDATIONS [PROPOSED GUIDELINES ON FUNERAL MASSES]:

1. In the formulation of guidelines on funeral Masses, all that has been said earlier should be noted, serves as guide and context, and reflected in the norms. Thus, while funeral music may express "convictions and feelings", its subject must always be the paschal mystery and it must be related to the readings from Scripture.

2. The Church, like Christ, turns again and again to the psalms as a genuine expression of grief and praise and as a sure source of trust and hope in times of trial. The psalms form part of the Church's liturgy in general and of the Christian funeral rites in particular. They are rich in imagery, symbolism and feeling [OCF 144]. Intended to be sung whenever possible, they powerfully express the suffering and pain, the hope and trust of people of every age and culture. Above all, the psalms sing of faith in God, of revelation and redemption. In their choice we meet again the paschal content of the traditional and authentic Christian funeral, e.g., psalms 1 l:>3 and 117. Hence, it is highly recommendable and will be most approt5riate if our composers and musicians would try to explore the possibility of putting music into the psalms for the funeral liturgy.

3. The music should be appropriate for Christian prayer and complement the liturgical rite being celebrated. The texts of the music should express the paschal mystery of Christ's suffering, death and resurrection and be related to the Word of God proclaimed. 2

2 Cf. OCF 30.

\

4. The use qf liturgical music familiar to the assembly is especially helpful to encourage and foster full and active participation. '

5. Liturgical music appropriate to the liturgical season, and the ·funeral rite may be chosen. The role of organist, cantor and choir · is to assist the congregation in singing the Mass.

6. As much as possible, recorded music should not replace "live" music, nor should favorite songs of the deceased replace liturgically appropriate music . Recorded music, secular music or n popular non-religious song is not appropriate during the funeral liturgy and may not be used within the funeral Mass. Rather than adopting popular secular songs which are inappropriate to a liturgical setting, we should seek out good liturgical music on a paschal theme which can "support, console, and uplift participants and help to create in them a spirit of hope in Christ's victory over death and in the Christian's share in that victory" . 3

7. Parishes are pastorally resP9nsibie to provide liturgical r:pusic at all funeral Masses. A few elements, sung well, should be given priority. Preference should be given to congregational singing of the acclamations, the responsorial psalm, the song of farewell at the final commendation, and appropriate entrance and communion songs. An organist or other instrumentalist, a cantor, and whenever possible, a choir should be present to assist the congregation in singing the songs, responses, and acclamations of the funeral Mass.

8. An organist or other instrumentalist, a cantor, and, whenever possible, a choir should be present to assist the congregation in singing the songs, responses, and acclamations of the funeral Mass.

9. The bereaving families may request particular hymns or songs, but the choir minister/director/organist has the responsibility to make the judgment of appropriateness based on liturgical p~inciples and whether the choir is familiar with the requested hymn/ song.

10. Appropriate recorded music may be used at the wake and at the cemetery.

11. Soloists have very limited possible roles within Catholic worship. Their role is to assist the congregation in its prayerful meditation on the mystery of salvation.

That in all things God may be glorified!

3 cr. OCF 31.

\

I