Christian burial - Knowledge

873:, but especially after the 11th century, a considerable part of the doctrine, as well as the Canon Law itself, accepted a rightful compensation for the work of the minister. This compensation had to be based on local "laudable customs" or on a voluntary payment, but many parishes turned these fees into a standard scale of charges. This attitude resulted above all from the desire to strengthen parish incomes, often very small especially in rural areas. Although many critics attacked these exactions, in all Christian countries burial fees were regularly perceived by the clergy. Moreover, in contexts where parishes hosted a vestry (such as in England and France), the parishioners had to pay a certain amount to the wardens for the use of the churchyard or the church itself, when the burial took place inside it. This contribution was often called the right "for breaking the ground". After the Reformation, in both Catholic and reformed areas, burial payments were standardized in tables of fees that had to be displayed at the entrance of the church or inside the sacristy. These tables registered also payments due for marriages, christenings, and, in some countries such as England, for the 88: 537: 679:) is chiefly distinguished from ordinary Masses by certain omissions. Some of these may be due to the fact that this Mass was formerly regarded as supplementary to the Mass of the day. In other cases it preserves the tradition of a more primitive age. The suppression of the Alleluia, Gloria in excelsis, and the Gloria Patri seems to point to a sense of the incongruity of joyful themes in the presence of God's searching and inscrutable judgments. In the early Christian ages, however, it would seem that the Alleluia, especially in the East, was regarded as especially appropriate to funerals, as Christians rejoiced that the deceased was now closer to God than they were themselves. 491:

the Funeral Mass does not occur, however, a Memorial Mass may be said later for the deceased. The deacon leads the prayer services at the home and the funeral home, blesses the remains at the church during another prayer service, and then leads the prayers of final commendation at the graveside. In an increasing number of cases where there are not enough priests and deacons, lay people will lead prayers in the home of the deceased, the Vigil for the Deceased at the church, and also prayers at the graveside (the only funeral service which requires an ordained priest is the Requiem Mass itself). If the traditional three-part funeral rites are celebrated, they proceed as follows:

595:. "A man ought so to be buried", he says, "that while his head lies to the West his feet are turned to the East…" For clergy, however, the idea seems to be that the bishop (or priest) in death should occupy the same position in the church as during life, facing his people who he taught and blessed in Christ's name. In practice, facing the east is scarcely ever observed today, but appears to have been a common custom in the early middle ages. Post-conversion cemeteries can be distinguished in England from their pre-conversion counterparts from the orientation and direction of inhumation burials. Such an example can be seen in the Chamberlain's Barn cemetery near 713:. In a Requiem Mass the priest always wears black vestments, and the pall is black. There are also slightly different ceremonies of the Mass and slightly different texts. When the deceased is a baptised child under the age of reason the priest wears white vestments as a symbol of the innocence of the deceased and the attendant belief that the child will immediately be received into heaven without the need to endure purgatory. The liturgical books for the extraordinary form have never prescribed a particular Mass for the funeral of such children, but the custom is that the votive Mass of the Angels is said. 1780: 20: 2697:

your peace. Let perpetual light shine upon them." The commendation asks God to "receive N. into the arms of your mercy. Raise N. up with all your people." The committal requests that God "grant N. entrance into your light and joy" or to "receive...your servant N., and grant that increase in knowledge and love of you." One prayer suggests a gradual process of purification and growth after death—"fulfill in N. your purpose that reaches beyond time and death. Lead N. from strength to strength, and fit N. .for love and service in your Kingdom."

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day. It is an organization which associates in this work of mercy the members of all ranks of society. Their self-imposed task is not limited to escorting the dead to their last resting-place, but they discharge the functions of an ambulance corps, dealing with accidents as they occur and carrying the sick to the hospitals. When on duty until recently the members wore a hood which completely disguised them.

1861: 1018: 475: 342:). In reaction against the Christian opposition to cremation some have deliberately instructed that their remains be cremated as a public profession of irreligion and materialism. The revival of cremation in modern times has prompted a revision of this opposition by many Christian churches, though some groups continue to discourage the practice, provided there is no intent of 2224: 1825:. Each individual bell is struck once, from the smallest to the largest, in a slow, steady peal. After that, all of the bells are struck together at the same time. Striking the bells from the smallest to the largest symbolizes the stages of a person's life from birth to death; the final striking of all the bells together symbolizes the end of this earthly life. 420:(eighth or ninth century), which Magistretti pronounces to be derived from Rome, the funeral is broken up into 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 grave side. But it is also clear that there was originally something of the nature of a wake ( 1876:, the priest will pour some of the consecrated oil on the coffin (in some places, this is done at the funeral, immediately before the coffin is closed). The priest then pours the ashes from the censer into the open grave, after which the family and friends fill in the grave as the choir chants hymns. 1687:

Thou alone art immortal, who hast created and fashioned man. But we are mortal formed of the earth, and unto earth shall we return, as Thou who madest me didst command and say unto us: Thou art dust, and to dust shalt thou return. Whither, also, all we mortals wend our way, making as a funeral dirge

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Grant this mercy, O Lord, we beseech Thee, to Thy servant departed, that he may not receive in punishment the requital of his deeds who in desire did keep Thy will, and as the true faith here united him to the company of the faithful, so may Thy mercy unite him above to the choirs of angels. Through

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religious observances surrounding mortal remains can be divided into three stages. The following three stages assume, however, that the full funeral rites are celebrated, including the Funeral (Requiem) Mass, which, since it is a Mass, must be celebrated by a priest. If a Catholic deacon celebrates,

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Specific prayers, including commendations ("we entrust him/her to your boundless love and eternal care"), are a part of ministry following death. The funeral "Service of Death and Resurrection" includes remembrance of the deceased in the Eucharistic prayer—ending with the words "to all these, grant

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During the Mass it used to be customary to distribute candles to the congregation. These were lit during the Gospel, during the latter part of the Holy Sacrifice from the Elevation to the Communion, and during the absolution which follows the Mass. As already remarked the association of lights with

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But still more directly to the purpose we find certain organizations formed to carry out the burial of the dead and friendless as a work of charity. The most celebrated of these was the "Misericordia" of Florence, believed to have been instituted in 1244 by Pier Bossi, and surviving to the present

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The first traditional mourning period of Orthodox Christians lasts for forty days. During this period, certain days are considered to have special significance: the third day (on which the funeral is usually held), the ninth day, and the fortieth day. Of these three days, the fortieth is the most

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Orthodox Christians are buried facing east; that is to say, with their feet to the east. When a cross is placed at the grave, it is not normally placed at the head of the grave, but at the foot, so that as the faithful stand at the grave and pray facing the cross, they will be facing east, in the

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on all four sides, and the deceased is placed in the coffin. Then the wake begins immediately. Often, an Orthodox casket will have a solid lid which is removable. The lid, with a large cross on it, is often placed outside the front door of the house as a sign that the house is in mourning, and to

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Normally, after forty days, memorials are taking place at three months, six months, nine months (terms corresponding to the Holy Trinity), at a year and in each subsequent year on the anniversary of death, for seven years in a row. It is a common practice for the friends and family to request a

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erected above ground or even a brick chamber beneath the surface is regarded as needing blessing when used for the first time. This blessing is short and consists only of a single prayer after which the body is again sprinkled with holy water and incensed. Apart from this, the service at the

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of the latter part of the seventh century. Recorded in the writing is a description of "the Order of what the clerics of any city ought to do when their bishop falls into a mortal sickness." It details the steps of ringing church bells, reciting psalms, and cleaning and dressing the body.

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to the departed. Though traditions vary, often they will kiss the phylactory on the deceased's forehead and the icon or cross in his hand. During this time, the choir chants moving hymns which are intended to assist the mourners as they work through their grief and love for the deceased.

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Open wide, O earth, and receive him (her) that was fashioned from thee by the hand of God aforetime, and who returneth again unto Thee that gave him (her) birth. That which was made according to his image the Creator hath received unto himself; do thou receive back that which is thine

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for the final time. He is then placed in his coffin. In ancient times, and still in some places, the bishop is not placed in a coffin, but remains seated in a chair, and is even buried in a sitting position. This custom was taken from the burial customs of the Byzantine Emperors.

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The funeral Mass is sometimes called the "Mass of Christian Burial", "Mass of the Resurrection", or "Memorial Mass", but these terms are not found in the Order of Christian Funerals, which is the official book in the ordinary form of the Church, and should be discouraged.

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to a very large extent were burial confraternities; at any rate the seemly carrying out of the funeral rites at the death of any of their members together with a provision of Masses for his soul form an almost invariable feature in the constitutions of such guilds.

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After the absolution, the body is carried to the grave. The tomb or burial plot is then blessed, if it has not been blessed previously. A grave newly dug in an already consecrated cemetery is considered blessed, and requires no further consecration. However, a

1586:(Easter week) is remarkably different from that served at any other time of year. In place of the mournful melodies and penitential nature of the normal funeral services, joyful paschal hymns are chanted. There is also a special paschal funeral for children. 366:

anyone who disembowelled bodies of the dead or boiled them to separate the flesh from the bones, for the purpose of transportation for burial in their native land. He further decreed that bodies which had been so treated were to be denied Christian burial.

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is lengthy, and there are several features unique to the Eastern Church. There are five different funeral services, depending upon the deceased's station in life: laity, children, monks, priests, and a special form served for all of the above during

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a practice arose among the aristocracy that when a nobleman was killed in battle far from home, the body would be defleshed by boiling or some such other method, and his bones transported back to his estate for burial. In response, in the year 1300,

529:. Then the procession sets out for the church. The cross-bearer goes first, followed by members of the clergy carrying lighted candles. The priest walks immediately before the coffin, and the friends of the deceased and others walk behind it. 1911:. In cases where the local authorities impose cremation, such as for reasons of public health, this is no obstacle to an Orthodox funeral. For those persons for whom a funeral is not allowed, the most that may be done is the chanting of the 1391:

is large enough it is placed there. Four candlestands are placed around the coffin, forming a cross. The priest censes around the coffin and begins a Panikhida. Then, the reading of the Psalter continues until the beginning of the services.

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Historical precedence provides that if the corpse is a layman, the feet are to be turned towards the altar. If the corpse is a priest, then the position is reversed, the head being towards the altar. The earliest reference to this is in

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by the dead (the wake) is an ancient practice probably derived from the similar Jewish custom of a pious vigil over the remains. Its origins are not entirely known. This was a Christian observance, attended with the chanting of psalms.

397:, the custom was practiced in a desire to perform religious duties and was seen as beneficial. By appointing relays of monks to succeed one another, orderly provision was made that the corpse would never be left without prayer. 532:

Note that in the vast majority of cases none of the above will happen. The priest or deacon will go to the house without procession, or lay people will lead the prayers in the presence of the body if clergy are not available.

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of the body as well as of Jewish tradition, the burial of the mortal remains of the Christian dead has always been regarded as an act of religious import. It is surrounded at all times with some measure of religious ceremony.

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Once again, this seldom happens. The coffin is brought to the church by the undertaker in a hearse. It may arrive the evening before, for a Vigil in the church, or it may arrive on the day of the funeral before the service.

460:, in the hope of benefiting the soul of the deceased. It was also usual to lead his war-horse up the church fully accoutered and to present it to the priest at the altar rails. It would later be redeemed by a money payment. 306:' hope of resurrection by cremating their remains. Though the church always taught that the destruction of the earthly remains posed no threat to the bodily resurrection, many Christians risked their lives to prevent this 1902:

In the Orthodox Church, it is only permitted to celebrate a funeral for a person who is a member of the Orthodox Church in good standing. Generally speaking, funerals are not permitted for persons who have committed

1532:—Because young children are generally not held to be morally responsible for their sins, the funeral for a child has none of the usual penitential elements, or prayers for the forgiveness of the sins of the deceased. 864:

during the Middle Ages, such as the Third (1179) and the Fourth (1215) Council of the Lateran. Charging money to conduct burials, bless a marriage or to celebrate any of the sacraments was considered as a crime of

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Orthodox Christians do not consider death to be an end, but a beginning. However, sorrow at the separation from a loved one is natural to the human condition. In Orthodox theology, Jesus' weeping for his friend

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Christian funerals is very ancient, and liturgists here recognize a symbolical reference to baptism whereby Christians are made the children of Light, as well as a concrete reminder of the oft repeated prayer

1771:, it is pulled over the face of the deceased. Finally, the coffin is closed. In some traditions, the priest will sprinkle a little earth on the remains, in the shape of a cross, before closing the coffin. 1970:

memorial at least on the deceased's anniversary of death. The first anniversary is almost universally celebrated, and many families will continue to request annual memorials on every anniversary of death.

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The final petition made by the priest is "May his soul and the souls of all the faithful departed through the mercy of God rest in peace." At that point, the graveside ceremony and the burial is complete.

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Even from the period of the catacombs such associations seem to have existed among the Christians and they no doubt imitated to some extent in their organization the pagan collegia for the same purpose.

941:, in its Book of Discipline, specifies "Standing before the coffin, if the service is held in the residence, or preceding it from the entrance if the service is held in the Church", the minister recites 1353:(brief memorial services). Anyone is allowed to read, and the family and friends will often take turns reading the psalms throughout the night up until it is time to take the body to the church. 400:

Among secular persons, these nocturnal meetings were sometimes an occasion of grave abuses, especially in the matter of eating and drinking. The following is found in the Anglo-Saxon canons of

1568:—When bishops and priests are buried, their funeral is different from those of laymen or monks (a hieromonk may be buried either as a monk or as a priest). Because of their important role as 2518: 2633:

The Book of Worship for Church and Home: With Orders of Worship, Services for the Administration of the Sacraments and Other Aids to Worship According to the Usages of the Methodist Church

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Traditionally, the Christian Church opposed the practice of cremation by its members. While involving no necessary contradiction of any article of faith, it is opposed alike to ancient

1718:, Saint John composed these hymns to help one of the brethren in his monastery as he grieved for a family member. There are eight stichera, each composed in one of the tones of the 1634:. The refrain at the first and third stases is "Alleluia", the refrain for the second stasis is "Have mercy upon Thy servant." The Kathisma is followed by a set of hymns called the 440:

became common in the second half of the eleventh century. It involves laying a form of absolution upon the breast of the deceased. This is enjoined in the monastic constitutions of

971:. The official name for the liturgy in the United Methodist Church is "A Service of Death and Resurrection"; it includes the elements found in a standard liturgy celebrated on the 1939:). In the light of the Resurrection, the death of a believer is not considered to be a tragedy but a triumph. Both the funeral and the memorial services feature the singing of " 1795:

going from the church to the cemetery. This procession is similar to the one during which the body was taken to the church. If the deceased is a priest, instead of singing the

1197:(cloak), from which two strips will be cut. These strips are wound around the body, so that they cross over the breast, the waist and the legs, thus symbolising not only the 1487:, and it originally lasted through the entire night and into the next morning. Today, it has been considerably shortened, but it may still last around two and a half hours. 1126:

may be placed in his left hand. If the deceased served in the military or held some other high office, he or she may be dressed in his or her uniform. If a man had been

1722:. These hymns are also chanted on Friday evenings and Saturday mornings throughout the year, since Saturday is a day set aside for general commemoration of the departed. 1070:

to encourage repentance, and help ease the soul's transition from earthly life to the hereafter. There is a special form of this service "For One who has Suffered Long".

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If it is not possible to bury an Orthodox Christian in a consecrated cemetery, the individual grave may be consecrated, using the rite called the "Blessing of a Grave".

1997:(loaf of bread) offered for the Liturgy. In the Russian usage, there is a separate prosphoron for the departed, from which these memorial particles are taken. After the 1356:

If the deceased was a priest or bishop the reading is done by the higher clergy (bishops, priests and deacons) and instead of reading the Psalter, they read from the

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A little-known custom also exists that both before the altar and in the grave, the feet of all Christians should be pointed to the East. This custom is alluded to by

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era, bishops were buried sitting upright in a chair, a practice that is still observed in some places. After the remains were lowered into the ground, the bishop's

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Ye shall not rejoice on account of men deceased nor attend on the corpse unless ye be thereto invited. When ye are thereto invited then forbid ye the heathen songs (

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Persons for whom a funeral service may not be chanted (see paragraphs above) may not be buried in a consecrated cemetery without the blessing of the local bishop.

641:. In the Tridentine Rite, candles are lit around the coffin, and they are allowed to burn throughout this stage. In the post-Vatican II rite there are no candles. 444:. Occasionally, a leaden cross etched with a few words was used for this purpose. Many such crosses have been recovered in opening tombs belonging to this period. 412:) of the laymen and their loud cachinnations; nor eat ye nor drink where the corpse lieth therein, lest ye be imitators of the heathenism which they there commit. 1431:

In the Orthodox funeral, the coffin is usually open in church (unlike the West, where it is usually closed), and the lower part of the coffin is covered with a

599:- around 650 CE, graves were increasingly organised into rows, facing west, and grave furnishings (commonly associated with pagan burial practices) decreased. 515:

The first stage involves the parish priest and other clergy going to the house of the deceased. One cleric carries the cross and another carries a vessel of

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of the Word, the funeral for priests has numerous Gospel readings in it. These are usually read from the Gospel Book which has been placed in the coffin.

2541: 1526:—This is the most common form of funeral; it is used for all adult members of the laity and for lower clergy and deacons. It is the form detailed below. 835:

is said silently, while the coffin is again sprinkled with holy water. Finally, after one or two brief responses, the following ancient prayer is said:

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With the saints give rest, O Christ, to the soul of Thy servant where there is neither sickness, nor sorrow, nor sighing, but life everlasting.

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The coffin may be sealed with nails. Traditionally there are four nails, reminiscent of the nails with which Christ was affixed to the Cross.

937:, have funeral liturgies that emphasize "the paschal character of Christian death and connected the last rite with baptism". To this end, the 198:, speaks of the singing of hymns and psalms while the body is carried to the grave as an observance belonging to ancient Christian tradition. 1636: 1982:

to be done in the name of a departed person. This not only honors their memory, but is believed to also be of spiritual benefit to them.

951: 186:. Other early Christians likely followed the national customs of the people among whom they lived, as long as they were not directly 178:

Little is known with regard to the burial of the dead in the early Christian centuries. Early Christians did practice the use of an

1435:. The lid of the casket may be left outside the church door, as an invitation to all who pass by to enter and join in the funeral. 613: 701:) the order of choice for liturgical colors is white, or violet, or black. It is recommended that the coffin be covered by a white 519:. Before the coffin is removed from the house it is sprinkled with the holy water. The priest, with his assistants, says the psalm 508: 1936: 1738:, which is printed on a separate piece of paper. After the prayer, he will roll the paper up and place it in the deceased's hand. 1455:

readings for the dead, which vary according to the day of the week on which the funeral is served. There will also be a special

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After a final Panikhida at the house of the deceased, the body is brought to the church in a procession headed by the cross and

735:, and replaced with the Final Commendation and Farewell, when the new Order of Christian Funerals was promulgated following the 2917: 1205:

in which Jesus was wrapped as a baby, since the death of the body is considered to be a birth for the soul into new life. His

339: 335: 877:. The promulgation of tables of fees continues today in most of the Christian countries where there is an organized church. 746:

The absolution of the dead is a series of prayers for pardon that are said over the body of a deceased Catholic following a

143:) in the depression in the land of Moab, opposite Beth Peor. No man knows the place that he was buried, even to this day." ( 182:

to store the skeletal remains of those saints at rest in Christ. This practice likely came from the use of the same among

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in succession, as if recalling the monastic's participation in the whole life of the Church. This funeral is used for all

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Probably the earliest detailed account of funeral ceremonial which has been preserved to us is to be found in the Spanish

946: 2689: 2601: 1360:. If there are not enough clergy to read continuously, the laity may read the Psalter at times clergy are unavailable. 1220: 2005:, and the church teaches that the departed benefit spiritually from this action more than any other on their behalf. 934: 758:. Rather, it is a series of prayers to God that the person's soul will not have to suffer the temporal punishment in 1746:

Symbolic farewell is taken of the deceased by a "last kiss", during which the faithful come forward and give a last

909:, "Where possible the minister prepares the dying person in private, using the Preparation and Reconciliation" (cf. 252: 2575: 1966:(memorial services) are served to pray for the repose of the soul of the deceased and to comfort their loved ones. 914: 536: 2927: 2527: 2031:. Then the cross and the entire property are consecrated with prayers, incense and the sprinkling of holy water. 894: 238: 156: 2655: 1081:

and clothed for burial. Traditionally, this act of love is performed by the family and friends of the deceased (

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hymn chanted during the Easter season and on Sunday. Thus the themes of prayer for God's mercy and of the

1626:. The psalm is divided into three sections, called Stases, the first two of which is followed by a brief 1477: 938: 926: 556:

is recited or chanted in alternate verses by the cantors and clergy. On reaching the church the antiphon

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34:6). Similarly, early Christians used only burial, as can be demonstrated from the direct testimony of

1372:. The priest or deacon walks in front of the coffin with the censer. During the procession all sing the 282: 2293: 2028: 1519:

As mentioned above, there are five different funeral services, all of which have different outlines:

299: 214: 1420:, made of wheat—symbolic of the grain which falling to the ground dies and brings forth much fruit ( 2709: 504: 120: 59: 1821:

During the procession, the bells are tolled. In the Russian tradition, the funeral toll is called

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takes place as usual, with the addition of special hymns for the departed. There are also special

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in the funeral of well known and distinguished people. Generous offerings were made in money, and

2713: 2659: 1993:. The name of the departed is given to the priest, who then removes a particle of bread from the 1030: 930: 227: 201:

Several historical writings indicate that in the fourth and fifth centuries, the offering of the

71: 2901: 1538:—The burial of monks and nuns differs in a number of respects, most noticeably that there is no 1320:(candlesticks used by a bishop to bless the people) are placed in his hands as the clergy chant 1308:

swings the censer and reads the vesting prayers, exactly as was done for him when he served the

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is prepared by the clergy, and is anointed with oil. He is then clothed in his full Eucharistic

62:, and practiced inhumation almost exclusively. Today this opposition has all but vanished among 2922: 2067: 1692:

The Russian melody for this Kontakion was famously sung during the funeral scene in the movie,

1664:, another hymn which follows it. During the funeral it takes place after the Sixth Ode of the 968: 736: 726: 634: 469: 287: 233: 202: 152: 860:, any faithful could be buried by the priest for free; and this has been confirmed by several 750:

and before burial. The absolution of the dead does not forgive sins or confer the sacramental

2932: 2545: 2439: 2313: 2239: 2227: One or more of the preceding sentences incorporates text from a publication now in the 2072: 1694: 1047: 988: 183: 2013:

In the Orthodox Church there is a ritual for the "Consecration of a Cemetery", found in the

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Once the procession arrives at the church, the coffin is placed either in the center of the

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La rémunération du travail inhérent aux fonctions spirituelles et la simonie de droit divin

1735: 1645: 1094:), is placed upon the dead layman's head. This consists of a strip of paper upon which the 1003:

prayer. Following this, "A Service of Committal" takes place in the graveyard or cemetery.

995:, and celebration of the Eucharist, as well as the Commendation. The Commendation contains 870: 755: 541: 19: 2849:, Platina, Calif.: Saint Herman of Alaska Brotherhood (published 1995), pp. 190–193, 8: 1948: 1783:

An Orthodox priest being carried to the cemetery on the shoulders of his brother priests.

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is laid upon his breast (a similar practice was found in the West in the early Spanish

874: 861: 650: 577: 359: 218: 47: 2142: 2027:). A large cross is erected in the center of the cemetery. The ritual begins with the 1962:

For close relatives, the mourning period usually lasts for a year. During this period

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When an Orthodox Christian is preparing for death, the priest comes to hear the final

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is repeated. As the body is placed "in the middle of the church," the responsorial

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of the Dead is one of the most moving portions of the service. It is linked to the

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of the saints. Furthermore, the bodies of Christians were considered to have been

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Throughout the service, upon a table close to the coffin stands a dish containing

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invite all who pass by to pray for the deceased and give comfort to the bereaved.

739:. However, the absolution of the dead remains part of the funeral service of the 2803:

Euchologion sive Rituale Graecorum complectens ritus et ordines divinae liturgiae

2631: 2343: 2154: 2020: 1804: 1202: 799: 740: 706: 698: 622: 607: 573: 479: 376: 222: 1935:). But Christians are taught not to grieve "even as others which have no hope" ( 955:(1965) specifies that "Funeral Services of church members should be held in the 2620:. Board of Publication, The Methodist Protestant Church. 2020. p. 109-115. 1990: 1952: 1951:, which will determine the state of the soul until its reunification with the 1869: 1760: 1711: 1444: 1376:. Bells may be rung during the procession, though they are not required by the 1309: 1282: 1270: 1182: 1051: 964: 702: 417: 315: 295: 269: 265: 195: 2741:, Englewood, N.J.: Antiochian Orthodox Christian Archdiocese, pp. 360, ff 885:

Protestant burial services and rituals vary enormously between denominations.

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dies, he is vested by the clergy in his full episcopal vestments, including

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he will usually be clothed in his monastic habit and be vested only in his

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at the beginning of the twelfth century, and its symbolism is discussed by

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was an essential feature in the last solemn rites. These writings include:

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important, because it is believed that on that day the soul undergoes the

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Service Book of the Holy Orthodox-Catholic Apostolic Church (2nd Edition)

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provides a liturgy, with various parts, titled "The Burial of the Dead".

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distinctly favoring cremation by the time Christianity arose during the

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Throughout the entire service, everyone holds lighted candles, and the

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For Orthodox Christians the wake consists of continuous reading of the

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Understanding Prayer for the Dead: Its Foundation in History and Logic

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Immediately after death, a unique memorial service, called the "First

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of a deceased person with specifically Christian rites; typically, in

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The absolution of the dead was removed from the ordinary form of the

588: 521: 453: 347: 326:, and thus were to be treated with dignity and respect, as befits a " 323: 277: 116: 67: 55: 27: 401: 77: 2082: 1940: 1767:) three times, to a slow and solemn melody. If the deceased has a 1707: 1615: 1543: 1498: 1313: 789: 771:

is sung while the priest incenses the coffin and sprinkles it with

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is understood as a manifestation of the fullness of his humanity (

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In principle, there was no fee for Christian burial. According to

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is swung by the deacon or priest throughout much of the service.

1456: 1448: 1428:. A taper is placed in the kolyva and is lit during the service. 1388: 1369: 1346: 1312:. After the vesting the bishop is set upright in a chair and the 1194: 1163: 1151: 1127: 976: 710: 654: 425: 319: 210: 179: 128: 1630:(litany) for the Dead. Each verse of the Psalm is followed by a 775:. The prayer for absolution is said by the priest, and then the 690:

Today, giving candles to the congregation is hardly ever done.

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of the Divine Liturgy. The funeral service is called in Greek,

1452: 1417: 1377: 1329: 1297: 1278: 1242: 1238: 1206: 1167: 1155: 1111: 1103: 1090: 866: 803: 630: 327: 303: 302:, pagan authorities erroneously thought they could destroy the 261: 191: 112: 96: 92: 43: 1262: 1230: 1017: 963:". The casket or coffin is traditionally covered with a white 823:

In the Tridentine tradition, the priest intones the antiphon "

474: 2350:, London: George E. Eyre and Andrew Spottiswoode, p. 448 2115: 2050: 1888: 1800: 1661: 1623: 1619: 1501:

is sung as part of the service, with special funeral verses.

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After the clothing of the deceased, the priest sprinkles the

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is recited or sung. Then the antiphon is repeated again, the

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Upon arriving at the grave, the Panikhida is again chanted.

827:", after which the coffin is lowered into the grave and the 2495:, Roma, Libreria Editrice dell'Università Gregoriana, 1969 1896: 1384: 1266: 1210: 1174: 1107: 1099: 762:

due for sins which were forgiven during the person's life.

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The Work of the Dead. A cultural history of mortal remains

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The Orthodox burial rite is discussed in several sources.

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Important features of the funeral service are as follows:

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Because death is not defeat for a faithful Christian, the

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is placed in the right hand; or, alternately, a cross. A

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alike, and this is rapidly becoming more common, although

2758:, vol. XVI, No. 2 (November, 1995), pp. 2–4, 24 1839:

As the body is lowered into the grave, the choir chants:

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As they leave the house, the priest intones the antiphon

2781:, vol. XVI, No. 9 (June, 1996), pp. 6–7, 13–16 2752:

A Nun of the Orthodox Church, "Let's Talk About Death",

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The departed are also commemorated regularly during the

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Syrian bishop seated in state at his funeral (ca. 1945).

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Then the priest takes a shovelful of dirt and makes the

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In the post-Vatican II rite, the prayers are different.

949:.The Order for the Burial of the Dead in the Methodist 494: 31: 151:

and from the stress laid upon the analogy between the

2869: 2508:, Princeton, Princeton University Press, 2015, p. 153 1471:

The funeral will usually begin immediately after the

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aloud, interrupted only by the occasional serving of

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Eastern Orthodox and Byzantine Catholic burial ritual

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As in the case of the Office, the Mass for the Dead (

576:'s "Diary". Burchard was the master of ceremonies to 1562:(priest-monks) are buried using the monastic ritual. 1578:—Because of the joy and extraordinary grace of the 1209:will be placed backwards over his head so that the 1185:and a prayer rope placed in his hands. If he was a 781:is sung while the body is carried from the church. 2243:. Vol. III. New York: Robert Appleton Company 1459:(litany) for the departed, and at the end another 1438: 1177:'s body is prepared by one of his brethren in the 256:15th-century monastic funeral procession entering 2297:, vol. IV, New York: Robert Appleton Company 1856:The earth is the Lord's and the fullness thereof. 463: 78:History and antecedents of Christian burial rites 2909: 540:Funeral procession from the "Healing Window" at 288:the method of disposition inherited from Judaism 2874:rusneb.ru - Национальная электронная библиотека 2841: 2587: 2585: 1064:Office at the Parting of the Soul from the Body 1013:Memorial service in the Eastern Orthodox Church 897:stipulates that pastors preside over funerals. 286:) of antiquity. Burial was always preferred as 2636:. Methodist Publishing House. 1964. p. 32 1915:as the body is being carried to the cemetery. 1213:covers his face. Nuns are similarly arrayed. 58:because it interfered with the concept of the 2596:. Hymns Ancient and Modern Ltd. p. 224. 2426:The Oxford Handbok of Anglo-Saxon Archaeology 2008: 1424:)—and honey—symbolic of the sweetness of the 2582: 1774: 1025:, an Orthodox Christian in Lazarev Cemetery. 784: 91:Fourth-century Christian burial depicted in 82: 2870:"НЭБ - Национальная электронная библиотека" 2218: 2216: 2214: 2212: 2210: 2208: 2206: 2204: 2202: 2200: 2198: 2196: 2194: 2192: 2190: 2188: 2186: 2184: 1511:during the burial of an Orthodox priest in 1395: 869:. Nevertheless, since the beginning of the 264:. The coffin is covered by a blue and gold 2477:: CS1 maint: location missing publisher ( 2182: 2180: 2178: 2176: 2174: 2172: 2170: 2168: 2166: 2164: 1610:: Psalm 119) is chanted. In the Orthodox 979:, Psalm, New Testament Reading, Alleluia, 424:) consisting in the chanting of the whole 2684:. Wipf and Stock Publishers. p. 51. 2673: 2594:New SCM Dictionary of Liturgy and Worship 2455: 2040: 959:. The casket should be placed before the 709:of the Roman Rite, the funeral Mass is a 602: 2591: 2458:Handbuch der Katholischen Liturgik, etc. 2282: 2280: 2278: 2232: 1859: 1778: 1759:After the last kiss, the choir chants, " 1503: 1399: 1215: 1016: 975:, such as the Entrance, Opening Prayer, 788: 606: 535: 498: 473: 251: 139:as performing burial: "And buried him ( 86: 18: 2736: 2624: 2610: 2460:, vol. II, Freiburg, p. 529, 2161: 1730:At the end of the funeral service, the 1688:the song: Alleluia! Alleluia! Alleluia! 1598:Right at the beginning of the funeral, 1304:. As each vestment is placed on him, a 362:promulgated a law which excommunicated 2910: 2732: 2730: 2444:Circa obligationem Officii Defunctorum 2348:Ancient Laws and Institutes of England 2342: 2286: 614:Les Très Riches Heures du duc de Berry 2679: 2656:"A Service of Death and Resurrection" 2423: 2275: 1582:season, any funeral performed during 925:Methodist denominations, such as the 880: 509:St. Patrick's Old Cathedral, New York 452:The medieval ritual also included an 111:The Greeks and Romans practiced both 2797: 2382: 2124:, II, 92, 795); cf. Minucius Felix, 2001:, these particles are placed in the 1364:Conveyance of the Body to the Church 1233:has not yet been laid over his face. 1088:A crown (sometimes referred to as a 920: 664: 495:Conveyance of the body to the church 2727: 1891:would be removed, and his monastic 1106:is printed on it as well. A small 983:, Sermon, Recitation of one of the 952:Book of Worship for Church and Home 900: 888: 131:only ever buried their dead. Even 13: 1921: 1706:After the canon, the choir chants 1466: 1463:will be served around the coffin. 1229:can be seen to the right, but the 1221:Archbishop Christodoulos of Athens 1066:, which consists of prayers and a 825:I am the Resurrection and the Life 14: 2944: 2889: 2815:Al. Dmitrieoski (1895–1901), Kiev 2775:"A Question About Open Coffins", 1077:" is celebrated. After this, the 1054:, if the dying one is conscious ( 935:Methodist Church of Great Britain 428:beside the dead man at his home. 194:, in his account of the death of 2576:Anglican Church in North America 2237:. In Herbermann, Charles (ed.). 2222: 1803:of the "Great Canon" written by 1640:, which is based upon a similar 1193:-monk he will be wrapped in his 915:Anglican Church in North America 482:, Queen consort of England, 1394 2898:by a Nun of the Orthodox Church 2862: 2835: 2818: 2809: 2791: 2768: 2745: 2702: 2648: 2559: 2534: 2528:Lutheran Church - International 2511: 2498: 2485: 2449: 2432: 2417: 2404: 2391: 2376: 2367: 2049:Throughout the Middle Ages the 1895:placed on his head so that the 1439:Divine Liturgy for the departed 1261:). His face is covered with an 1029:The full burial service of the 999:, including a variation of the 895:Lutheran Church - International 720: 629:The second stage is a cycle of 272:is being dug in the foreground. 209:’s detailed description of the 74:still mostly forbid cremation. 2618:Methodist Protestant Discipine 2412:Rationale divinorum officiorum 2354: 2336: 2323: 2307: 2254: 2131: 2104: 1852:with it in the grave, saying: 1734:of the deceased will read the 851: 464:Western Catholic burial ritual 99:of San Vittore in ciel d'oro, 24:Ascension Parish Burial Ground 1: 2918:Christian worship and liturgy 2904:by Funeral Services Singapore 2098: 1907:, or who will be voluntarily 1880:traditional Orthodox manner. 1868:If the deceased received the 1817:Russian Orthodox bell ringing 1668:. It is also chanted during 1404:Monastic funeral service for 1170:is placed in his right hand. 1098:is written, and sometimes an 1062:). The priest then reads the 431: 2456:Thalhofer, Valentin (1912), 1973: 1513:Sretensky Monastery (Moscow) 1181:. He will be clothed in his 1041: 840:Jesus Christ our Lord. Amen. 693:In the ordinary form of the 649:The prayers offered are the 447: 221:’s references to his mother 7: 2385:Life of St. Hugh of Lincoln 2061: 1702:Hymns of St. John Damascene 1443:In some Slavic traditions, 939:Methodist Protestant Church 927:Methodist Protestant Church 765:During the absolution, the 404:, addressed to the clergy: 370: 135:himself is depicted in the 10: 2949: 2843:Seraphim (Rose), Hieromonk 2592:Bradshaw, Paul F. (2013). 2333:, Lib. III, Tit. vi, c. i. 2233:Thurston, Herbert (1908). 2009:Consecration of a Cemetery 1814: 1791:forms, with the cross and 1710:that were composed by St. 1614:this is known as the 17th 1058:is not a part of Orthodox 1010: 724: 685:et lux perpetua luceat eis 668: 644: 467: 374: 16:Religious funeral practice 2902:Christian Funeral Rituals 2805:, Paris, pp. 423 sqq 2364:, Milan, 1905, I, 67 sqq. 2294:The Catholic Encyclopedia 2029:Lesser Blessing of Waters 1775:Ceremony at the graveside 1281:) are covered during the 1146:he will be vested in his 1134:, he will be vested in a 820:graveside is very brief. 785:Ceremony by the graveside 322:and the reception of the 101:Basilica of Sant'Ambrogio 83:Early historical evidence 72:Eastern Orthodox Churches 2737:Hapgood, Isabel (1922), 2710:"A Service of Committal" 2680:Gould, James B. (2016). 2287:Devlin, William (1908), 1223:laid in his coffin. His 258:Old St. Paul's Cathedral 239:Dionysius the Areopagite 153:resurrection of the body 121:Roman funerary practices 60:resurrection of a corpse 2714:Discipleship Ministries 2660:Discipleship Ministries 2373:Magistretti, ib., I, 70 1799:, the clergy chant the 1546:are chanted in all the 1340: 1322:Eis polla eti, Despota! 1237:The body of a deceased 1031:Eastern Orthodox Church 989:prayers of the faithful 931:United Methodist Church 228:Apostolic Constitutions 2928:Christianity and death 2896:Let's Talk About Death 2568:The Burial of the Dead 2424:Welch, Martin (2011). 2068:Veneration of the dead 2041:Burial confraternities 1865: 1858: 1846: 1784: 1690: 1681: 1516: 1413: 1396:Ceremony in the Church 1249:(however, if he was a 1234: 1026: 969:resurrection of Christ 842: 811: 737:Second Vatican Council 727:Absolution of the dead 626: 603:Ceremony in the church 545: 512: 483: 478:Funeral procession of 470:Roman Catholic funeral 414: 273: 157:Resurrection of Christ 108: 54:generally objected to 35: 2546:The Church of England 2440:Antonio Maria Ceriani 2314:Marcus Minucius Felix 2240:Catholic Encyclopedia 2128:, xi (P.L., III, 266) 2073:Fate of the unlearned 1863: 1854: 1841: 1782: 1682: 1674: 1618:, and is the longest 1542:, but rather special 1507: 1403: 1219: 1020: 977:Old Testament Reading 837: 792: 610: 552:, and then the psalm 539: 507:prepared for burial, 502: 488:Roman Catholic Church 477: 406: 336:1 Corinthians 3:16–17 255: 90: 50:. Until recent times 22: 2847:The Soul After Death 2530:. 2022. p. 2-3. 2397:Hildebert of Tours, 1978:It is customary for 1937:1 Thessalonians 4:13 1736:Prayer of Absolution 1646:General Resurrection 871:Western Christianity 756:Sacrament of Penance 542:Canterbury Cathedral 231:(Book VII), and the 207:St. Gregory of Nyssa 166:In the light of the 2504:Thomas W. Laqueur, 2491:Cf. Alfred Nothum, 2383:Thurston, Herbert, 2362:Manuale Ambrosianum 1949:Particular Judgment 1805:St. Andrew of Crete 1648:are tied together. 997:prayer for the dead 829:Canticle Benedictus 611:A Funeral Service, 442:Archbishop Lanfranc 298:. During times of 290:and the example of 280:and to the usages ( 234:Celestial Hierarchy 196:St. Paul the Hermit 161:1 Corinthians 15:42 2428:. pp. 280–81. 2410:Guillaume Durand, 2401:(P.L., CLXXI, 896) 2235:"Christian Burial" 1899:covered his face. 1866: 1785: 1517: 1414: 1235: 1118:or the deceased's 1027: 881:Protestant burials 875:churching of women 862:Ecumenical council 812: 707:Extraordinary Form 651:Office of the Dead 627: 578:Pope Innocent VIII 550:Exsultabunt Domino 546: 525:with the antiphon 513: 484: 360:Pope Boniface VIII 274: 184:Second Temple Jews 109: 48:consecrated ground 36: 2826:Gregory the Great 2121:Patrologia Latina 1850:Sign of the Cross 1412:Anastasi (Popov). 1265:, the liturgical 1138:. If he had been 985:ecumenical creeds 921:Methodist funeral 907:Church of England 768:Libera me, Domine 665:Mass for the Dead 582:Pope Alexander VI 2940: 2884: 2883: 2881: 2880: 2866: 2860: 2859: 2839: 2833: 2822: 2816: 2813: 2807: 2806: 2795: 2789: 2788: 2787: 2786: 2772: 2766: 2765: 2764: 2763: 2749: 2743: 2742: 2734: 2725: 2724: 2722: 2720: 2706: 2700: 2699: 2677: 2671: 2670: 2668: 2666: 2652: 2646: 2645: 2643: 2641: 2628: 2622: 2621: 2614: 2608: 2607: 2589: 2580: 2579: 2573: 2563: 2557: 2556: 2554: 2552: 2538: 2532: 2531: 2525: 2520:The Constitution 2515: 2509: 2502: 2496: 2489: 2483: 2482: 2476: 2468: 2453: 2447: 2436: 2430: 2429: 2421: 2415: 2408: 2402: 2395: 2389: 2388: 2380: 2374: 2371: 2365: 2358: 2352: 2351: 2344:Thorpe, Benjamin 2340: 2334: 2327: 2321: 2320:(P.L., III, 362) 2311: 2305: 2304: 2303: 2302: 2284: 2273: 2258: 2252: 2251: 2249: 2248: 2226: 2225: 2220: 2159: 2135: 2129: 2108: 1811:Tolling of bells 1765:Vyechnaya pamyat 1732:spiritual father 1509:Cross procession 1426:Heavenly Kingdom 967:symbolizing the 947:Revelation 14:13 901:Anglican funeral 889:Lutheran funeral 795:Burial at Ornans 677:Missa de Requiem 655:Requiem aeternam 597:Leighton Buzzard 593:Guillaume Durand 589:Bishop Hildebert 418:Ambrosian ritual 416:In the earliest 410:haethenan sangas 40:Christian burial 2948: 2947: 2943: 2942: 2941: 2939: 2938: 2937: 2908: 2907: 2892: 2887: 2878: 2876: 2868: 2867: 2863: 2857: 2840: 2836: 2823: 2819: 2814: 2810: 2796: 2792: 2784: 2782: 2774: 2773: 2769: 2761: 2759: 2750: 2746: 2735: 2728: 2718: 2716: 2708: 2707: 2703: 2692: 2678: 2674: 2664: 2662: 2654: 2653: 2649: 2639: 2637: 2630: 2629: 2625: 2616: 2615: 2611: 2604: 2590: 2583: 2571: 2565: 2564: 2560: 2550: 2548: 2540: 2539: 2535: 2523: 2517: 2516: 2512: 2503: 2499: 2490: 2486: 2470: 2469: 2454: 2450: 2437: 2433: 2422: 2418: 2409: 2405: 2396: 2392: 2381: 2377: 2372: 2368: 2359: 2355: 2341: 2337: 2329:Boniface VIII, 2328: 2324: 2312: 2308: 2300: 2298: 2285: 2276: 2259: 2255: 2246: 2244: 2223: 2221: 2162: 2155:De civitate Dei 2136: 2132: 2109: 2105: 2101: 2064: 2043: 2011: 1976: 1924: 1922:Mourning period 1872:(Sacrament) of 1819: 1777: 1714:. According to 1554:monks, and for 1469: 1467:Funeral service 1441: 1398: 1366: 1343: 1269:with which the 1203:swaddling bands 1201:, but also the 1044: 1038:(Easter week). 1015: 1009: 923: 903: 891: 883: 854: 800:Gustave Courbet 787: 741:Tridentine Mass 729: 723: 699:Mass of Paul VI 673: 667: 657:instead of the 647: 605: 574:Johann Burchard 497: 480:Anne of Bohemia 472: 466: 450: 434: 395:monastic orders 379: 377:Wake (ceremony) 373: 127:. However, the 85: 80: 17: 12: 11: 5: 2946: 2936: 2935: 2930: 2925: 2920: 2906: 2905: 2899: 2891: 2890:External links 2888: 2886: 2885: 2861: 2855: 2834: 2817: 2808: 2790: 2767: 2744: 2726: 2701: 2691:978-1532606014 2690: 2672: 2647: 2623: 2609: 2603:978-0334049326 2602: 2581: 2558: 2533: 2510: 2497: 2484: 2448: 2431: 2416: 2403: 2390: 2375: 2366: 2353: 2335: 2322: 2306: 2274: 2253: 2160: 2130: 2102: 2100: 2097: 2096: 2095: 2090: 2085: 2080: 2075: 2070: 2063: 2060: 2042: 2039: 2010: 2007: 1991:Divine Liturgy 1975: 1972: 1953:glorified body 1943:" many times. 1923: 1920: 1870:Sacred Mystery 1831: 1830: 1815:Main article: 1813: 1812: 1776: 1773: 1761:Memory Eternal 1757: 1756: 1755:Memory Eternal 1744: 1743: 1728: 1727: 1712:John Damascene 1704: 1703: 1695:Doctor Zhivago 1654: 1653: 1596: 1595: 1588: 1587: 1573: 1563: 1533: 1527: 1468: 1465: 1445:Divine Liturgy 1440: 1437: 1397: 1394: 1365: 1362: 1342: 1339: 1310:Divine Liturgy 1283:Divine Liturgy 1271:Holy Mysteries 1183:monastic habit 1154:. A deceased 1079:body is washed 1052:Holy Communion 1043: 1040: 1011:Main article: 1008: 1005: 981:Gospel Reading 922: 919: 902: 899: 890: 887: 882: 879: 853: 850: 786: 783: 725:Main article: 722: 719: 666: 663: 646: 643: 633:, the funeral 617:, Folio 199v. 604: 601: 527:Si iniquitates 496: 493: 468:Main article: 465: 462: 449: 446: 433: 430: 381:The custom of 375:Main article: 372: 369: 294:burial in the 84: 81: 79: 76: 15: 9: 6: 4: 3: 2: 2945: 2934: 2931: 2929: 2926: 2924: 2923:Death customs 2921: 2919: 2916: 2915: 2913: 2903: 2900: 2897: 2894: 2893: 2875: 2871: 2865: 2858: 2852: 2848: 2844: 2838: 2831: 2827: 2821: 2812: 2804: 2800: 2799:Goar, Jacques 2794: 2780: 2779: 2771: 2757: 2756: 2748: 2740: 2733: 2731: 2715: 2711: 2705: 2698: 2693: 2687: 2683: 2676: 2661: 2657: 2651: 2635: 2634: 2627: 2619: 2613: 2605: 2599: 2595: 2588: 2586: 2577: 2570: 2569: 2562: 2547: 2543: 2537: 2529: 2522: 2521: 2514: 2507: 2501: 2494: 2488: 2480: 2474: 2467: 2463: 2459: 2452: 2445: 2441: 2435: 2427: 2420: 2413: 2407: 2400: 2394: 2387:, p. 219 2386: 2379: 2370: 2363: 2360:Magistretti, 2357: 2349: 2345: 2339: 2332: 2331:Extrav. 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