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In this month of All Souls, it is good to reflect on funerals. It concerns me that very few people today seem to understand the real purpose of a funeral. The way in which we conduct ourselves at funerals, the manner of preaching at funerals, and other visible attitudes expressed at funerals not only teach poorly, but are often a countersign of biblical and Church teaching on death, judgment, Heaven, and Hell.

There are many problems, both sociological, and liturgical, that combine to create an environment that not only obscures Catholic teaching on death, but often outright contradicts it.

In today’s post, I would like to lay out what I think are some of the issues that surround typical funerals today. I do not claim that every family or parish exhibits all or even any of these problems, only that they are common.

1. There is basic confusion about the purpose of a funeral. Many people arrive at the parish to plan a funeral, presuming that the funeral should be all about “Uncle Joe,” who he was, what he liked, etc. This leads to a series of requests, some of them inappropriate. For example,

1. Uncle Joe’s favorite song was My Way, so we want a soloist to sing it at the funeral.
2. Uncle Joe had three favorite nieces who would each like to speak after Communion to say “a few words” about what a great uncle he was.
3. Uncle Joe was a big football fan; he never missed a game. So we’d like to have flowers in the team colors and a football displayed on a table near the altar. We received a letter from the team’s front office and we’d like to have it read in tribute after Communion (after the nieces).
4. Father, in your sermon please remember to mention Joe’s great concern for such-and-such cause. Oh, and don’t forget to mention that he was a founding member here at St. Esmerelda’s and was the president of the parish men’s club.

Well, you get the point. Of course none of this is the real purpose of a funeral at all. Like any celebration of the Sacred Liturgy, the Funeral Mass is primarily for the worship of God, the proclamation of the Gospel, and the celebration of the paschal mystery. Secondarily, the Mass is offered for the repose of the soul the deceased, inviting prayer for the judgment he faces and for his ultimate and happy repose after any necessary purification.

The sacred liturgy exists to glorify God, not man; to praise the Lord, not Uncle Joe. No matter how great a guy Uncle Joe was, he doesn’t stand a chance if not for Jesus and lots of grace and mercy. Uncle Joe needs prayer more than he needs praise. Whatever gifts he did have were from God. God should be thanked and praised for them.

Too many funerals focus on man, not God. Too many funerals focus on human achievements rather than the need for grace, mercy, and gratitude for all that has been received.

As a practical matter, in my parish we do not allow relatives or friends to speak during the Funeral Mass. If someone wants to say a few words, it is done before Mass starts. Once the Funeral Mass begins, though, it is the Mass and only the Mass.

2. A step is skipped at most funerals. Upon the death of a loved one there is often the instant declaration that “He’s in Heaven now.” Sometimes it’s worded a little differently: “She’s in a better place” or “He’s gone home.”

Of course such statements are grossly presumptive and in making such declarations, people attempt to sit in the judgment seat that belongs only to Jesus. If I were to say, “Uncle Joe is in Hell now,” people would be justifiably angry and accuse me of being “judgmental.” But of course those who say “Uncle Joe is in Heaven now” are doing the very same thing.

Further, Scripture doesn’t teach that people, even believers, die and go straight to Heaven. No, there is little “pit stop” first, an appointment to keep. Scripture says,

1. It is appointed for man to die once, and after that comes judgment (Hebrews 9:27).
2. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil (2 Cor 5:10).
3. Always speak and act as those who are going to be judged under the law of liberty (James 2:13).

Thus instant promotion of the deceased to the realm of Heaven is inappropriate. Instead, we should give them to the Lord with our prayers, asking for a merciful and kindly judgment, and that any necessary purification be accomplished soon. The prayers for, and comments about, the deceased can include gratitude for their life and the gifts they brought. But we should never to fail to mention that the deceased goes to judgment and that we should pray for them, more than praise them.

3. Purgatory and the concept of purification after death are rarely mentioned at funerals, but should be. Purgatory is the likely destination of most of the dead, for at least some purification after death.

The whole point of praying for the dead is Purgatory! If the dead are in Heaven, then they don’t need our prayers. Sadly, if they are in Hell, they can’t use them either. It is those in Purgatory who both need and can use our prayers.

Jesus said, You must be perfect as the Heavenly Father is perfect (Mat 5:41). This is a promise, not a threat. And St. Paul said, May God who has begun a good work in you bring it to completion (Phil 1:16).

Most of us know that we are not perfect and that God’s work in us in not complete. If we were to die today, God would still have some work to do in us. Purgatory just makes sense; clergy ought not to be so hesitant to preach it clearly, particularly at funerals. We are not just here to pray for the family; we are here to pray for the deceased because he or she has gone to judgment. Even if the judgment isn’t for Hell (thanks be to God), there is almost certainly some finishing work needed, some purgation; our prayers make a difference in this regard.

4. The immediate family should not be the only object of concern and ministry at a funeral. While every priest and deacon who preaches is aware that a funeral is a sensitive moment for the family, he cannot minister only to them. Present at most funerals (in great abundance, frankly) are many who are unchurched and need to be called to Jesus. Often some of these people are in the immediately family of the deceased.

Clergy should not let this opportunity pass. The only time many of us see a lot of these people is at funerals. Waiting for “another time” to call them to repentance and to follow Jesus should not be an option. They are here now and must be called now.

At the Funeral Mass we clergy should seek to minister not only to the immediate family, but to all in attendance who are in varying states of spiritual health or disease.

Pastoral experience tells me that the overwhelming majority of attendees at funerals are in grave spiritual condition. Most of them are not serious about their spiritual life. They are not praying; they are not reading Scripture. They are not attending Mass or going to any service on Sundays. Many are in very serious and unrepentant mortal sin.

To have that many lost souls at a funeral and to say nothing at all to them about the need to repent and call on Jesus, is downright malpractice on the part of the clergy. Whether they like it or not, priests are watchmen for the house of Israel. They must go on ahead of the Judge to summon people to repentance and saving faith.

This can be and should be done at funerals. It is possible to do so with loving conviction and a passionate cry.

I have done this for many years at funerals and have almost never received complaints. On the contrary—I have received many expressions of gratitude from people who are desperate for their wayward relatives to hear such a message. I have also joyfully received back into the practice of the faith a number of people as a result of such preaching.

We must minster to everyone at funerals. They are moments that are pregnant with meaning and possibilities. They are evangelical opportunities.

It is generally agreed that things are out of balance at most Catholic funerals. Our silence about important matters such as judgment, Purgatory, and proper preparation for death makes a good deal of what we do unintelligible. Why are we offering Mass? Why do many of our prayers ask for mercy and beseech the Lord to received our deceased loved one into Heaven? If it’s all certain and perhaps even a done deal (e.g., Joe is already “in a better place”) why do we do any of this at all?

The priest should surely speak with confidence about the love and mercy of God, assuring the family in this regard, especially if the deceased had faith. The Lord Jesus loves sinners and died for us. Surely He will have mercy on those who seek it.

But God’s mercy cannot be preached without reference to human freedom and choice. Neither can judgment be understood without reference to the promise of perfection and the need for it before we can enter Heaven. Regarding Heaven, Scripture says, Nothing impure will ever enter it (Rev 21:27). The denizens of Heaven are described as the spirits of the righteous made perfect (Heb 12:23). And we are admonished, Strive for peace with everyone, and for the holiness without which no one will see the Lord (Heb 12:14).

All of these notions must balance and frame our discussion of mercy and the confident hope that we can give our loved ones back to God.

But too many Catholic funerals lack this balance. This lack is on the part of both the families, who often speak of salvation without reference to judgement, grace, or mercy; and the clergy, who often fail to preach in a way that sets forth a clear teaching on death, judgment, Heaven, (Purgatory), and Hell.

On Wednesday I will post a sermon typical of what I preach at funerals. If I do say so myself, it tries to articulate all of these themes.

The commercial below is a good illustration of a description of reality supplied by St. Paul.

Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the higher realms (Ephesians 6:10-12).

As the video opens we see a man and woman approaching each other, each surrounded by cartoonlike demons. I call them demons because although they appear to be “cute” they are nothing of the sort. Like the biblical “wolves in sheep’s clothing,” they are influencing the two humans in the video in a hidden but very real way. Demons surely do this to all of us, tempting us to sin and seeking to influence our thoughts and actions. The two people in the commercial seem oblivious to the presence of these creatures, just as we are often unaware of the demons who seek to influence us.

When they meet, the man and woman confront each other with hostility. St. Paul would remind us that they ought to set aside their petty “turf war” and realize that they are being manipulated by dark forces from higher realms.

But they do not do so; much as we often do, they begin to fight.

In a moment of revelation, though, they both see their common enemy and join forces against him. There’s an old saying, “Warring brothers reconcile when there is a maniac at the door.”

As St. Paul says, our battle is not so much against one another, but against powers and dark forces from higher realms. Would that we could all see this more clearly.

Scripture is a prophetic declaration of reality; it tells us what is really happening. Enjoy this brief depiction of an archetypal biblical teaching. Even if the commercial’s creators did not intend to convey this understanding, the eyes of faith can see it.

https://youtu.be/uIFHLYtP7pM

In the aftermath of the recent election, our country and our parishes are divided. Some people are hurt and angry while others are jubilant and hopeful. But although we often square off in opposing corners and stare fearfully at each other, we should remember our common enemy, the Devil. There’s a saying that warring brothers reconcile when there’s a maniac at the door; and the Devil is surely a maniacal and cunning opponent.

One of the key elements in any battle is understanding the strategy and tactics of your opponent. In the spiritual battle of life, we need to develop some sophistication in recognizing, naming, and understanding the strategies and common tactics of the Devil.

A 2011 book by Fr. Louis J. Cameli, The Devil You Don’t Know, can be of great assistance in this matter. In the book, Fr. Cameli breaks the Devil’s tactics down into four broad categories. I highly recommend reading the book, where Fr. Cameli expounds on the topic much more fully than I can do here.

While the categorization comes from Fr. Cameli, the reflections that follow are largely my own, although surely rooted in his excellent work.

I. Deception – Jesus says, The Devil was a murderer from the beginning he does not stand in the truth, because there is no truth in him. When he lies he speaks according to his own nature, he is a liar and the father of lies (John 8:44).

The Devil attempts to deceive us with many false and empty promises. Most of these center around the lie that we will be happier and more fulfilled if we sin or deny aspects of the truth. Whatever passing pleasures come with sin, they are just that—passing. Great, accumulated suffering eventually comes with almost all sinful activity. Yet, despite this experience, we human beings remain very gullible; we seem to love empty promises and put all sorts of false hopes in them.

The Devil also tries to deceives us by suggesting that we introduce all sorts of complexities into our thinking. He seeks to confuse us and to conceal the fundamental truth about our action from us. Our minds are very wily; we love to indulge complexity as a way of avoiding the truth and/or making excuses. Conniving with the Devil, we entertain endless complications in our minds by asking “But what if this?” or “What about that?” Along with the Devil, we project all sorts of possible difficulties, exceptions, or potential sob stories, in order to avoid insisting that we (and/or others) behave well and live according to the truth.

The Devil also seeks to deceive us with “wordsmithing.” The dismemberment and murder of a child through abortion becomes “reproductive freedom” or “choice.” Engaging in sodomy is called being “gay” (a word which used to mean happy). Our luminous Faith and ancient wisdom is called “darkness” and “ignorance.” Fornication is called “cohabitation.”  The redefinition of marriage as it has been known for some 5000 years, is labeled “marriage equality.”  And thus through exaggerations and outright false labeling, the Devil deceives us. We too easily connive by calling “good,” or “no big deal,” what God calls sinful.

Finally, the Devil deceives us through the sheer volume of information and with selective use of it. Information is not the same is truth, and data can be assembled very craftily in order to make deceptive points. Further, certain facts and figures can be emphasized while other balancing truths are omitted. And thus even information that is true in itself can become a means of deception. The news media and other sources sometimes exercise their greatest influence in what they choose not to report.

We do well to assess very carefully the many ways Satan seeks to deceive us. Do not believe everything you think or hear. While we ought not to be cynical, we should be sober, seeking to verify what we see and hear and square it with God’s revealed truth.

II. Division – One of Jesus’ final prayers for us was that we would be one (cf John 17:22). He prayed this at the Last Supper, just before He went out to suffer and die for us. This highlights that a chief aspect of His work on the cross was to overcome the divisions intensified by Satan. Some argue that the Greek root of the word “diabolical” (diabolein) means to cut, tear, or divide. Jesus prays and works to reunify what the Devil divides.

The Devil’s work of division starts within each one of us, as we experience many contrary drives: some noble, creative, and edifying; others base, sinful, and destructive. So often, we struggle within and feel torn apart, much as St. Paul describes in Romans chapter 7:  The good that I want to do, I do not do …, and when I try to do good, evil is at hand. This is the work of the Devil, to divide us within. And as St. Paul lays out in Romans chapter 8, the chief work of the Lord is to establish within us the unity of soul and body, in accordance with the unity of His truth.

The Devil’s attack against our inner unity of course spills out into many divisions among us externally. So many things help to drive this division and the Devil surely taps into them all: anger, resentment, fear, misunderstanding, greed, pride, and arrogance. There is also the impatience that we so easily develop with those we love, as well as the flawed notion that we should seek out other more perfect and desirable people instead. This leads many to abandon their marriages, family, churches, and communities; always in search of the elusive goal of finding better, more perfect people and situations.

Yes, the Devil has a real field day tapping in to a plethora of sinful drives within us. His goal is always to divide us within and to divide us among ourselves. We do well to recognize that regardless of our struggles with others, we all share a common enemy who seeks to divide and destroy us. St. Paul writes, For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Eph 6:12). Yes, feuding brothers reconcile when there’s a maniac at the door. Step one is to notice the maniac and step two is to set aside our lesser divisions.

III. Diversion – For all of us, our most critical focus is God and the good things awaiting us in Heaven. Faith, obedience to the truth, love of God, and love of neighbor lead us on the path toward Heaven. The Devil does all that he can to divert us away from our one true goal.

Perhaps he will do this by making us overly absorbed in the passing things of this world. So many people claim that they are too busy to pray, attend Mass, or seek other forms of spiritual nourishment. They become absorbed in worldly things, which pass, ignoring the lasting reality that looms.

Anxieties and fears also cause us to be distracted. The Devil causes us to fixate on fears about passing things while neglecting to have a proper fear of the judgment that awaits us. Jesus says, Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell (Matt 10:28). In other words, we should have a holy reverence and fear directed towards the Lord. If we do this, many of our other fears will be put into better perspective or will go away altogether. In this matter of fear, the Devil says just the opposite: we should fear the myriad things that might afflict us in this passing world and not think at all about the most significant thing that awaits us—our judgment.

At the heart of all diversion is the fact that the Devil wants us to focus on lesser things so that we avoid focusing on greater things, such as making moral decisions and attending to the proper overall direction of our life.

We must learn to focus on what matters most and decisively refuse to be diverted by lesser things.

IV. Discouragement – As human beings, and certainly as Christians, we ought to have high aspirations; this is good. But as with all good things, Satan often seeks to poison them. With our high aspirations, sometimes we lack the humility to recognize that we must make a journey in order to achieve that which is good or best. Too easily, Satan tempts us to impatience with our own self or with others. Expecting to achieve our aspirations unreasonably quickly, we can be uncharitable toward our own self or others. Some grow discouraged with themselves or with others and just give up on the pursuit of holiness. Others give up on the Church because of the imperfections found there, as are found in any institution with humans.

The Devil discourages us with open-ended aspirations. There is always room for improvement; we can always do more. When we can always do more, it is easy to think that we’ve never done enough. And thus the Devil discourages us, sowing thoughts of unreasonable demands within us about we can or should be able to achieve each day.

The Devil also discourages us through simple things like fatigue, minor personal failings, setbacks, and other obstacles that are common to our human condition living in a fallen world with limited resources.

In all these ways the Devil seeks to discourage us, to make us want to give up. Only a properly developed sense of humility can save us from this discouragement by Satan. Humility—which is reverence for the truth about ourselves—teaches us that we grow slowly and in stages and helps us to recognize that we will always have setbacks and that we live in a world that is hard and far from perfect. With humility we can learn to lean more on the Lord and trust in His providential help, which grows in us incrementally.

Here, then, are four common tactics of the Devil. Learn to recognize and name them. In this way, we can start to gain authority over them. Consider reading Fr. Cameli’s book to learn more.

We were blessed this past weekend to have Sherry Weddell, author of Forming Intentional Disciples, visit the Archdiocese of Washington and speak to priests and lay leaders. Her work is a great blessing to the Church in calling us back to “job one,” which is to make disciples. In Catholic parishes evangelization is too often relegated to committees or tossed into the “we’ll get to that next year” file. Weddell’s mission is to create greater urgency in this most central work of the Church.

Rather than present her thoughts (which are admirably stated in her books) in this blog, I would like instead to put forth a few of my own (which echo hers, and I would argue, those of Jesus Himself). Sadly, there are many issues that keep people from experiencing Jesus powerfully in our parishes. There are also some practices we ought to better observe in order to better manifest the presence and person of Jesus. Let’s consider first some problems and then some remedial practices.

I. Problems – If Jesus is present in His Church, then this is most evident in His action and presence in the Liturgy and Sacraments of the Church. Yet any cursory look into the typical Catholic parish would reveal little to indicate an awareness of this.

A. Bored and disengaged – The assembled people, including the clergy, often look bored, distracted, and mildly irritated at having to endure the event. Where is the alert joy that one sees at sporting events or at the appearances of celebrities? If people believe that Jesus is alive and ministering in this moment, why do so many of them look as if they’re waiting for a root canal? It’s as though they wish the whole thing would be over as quickly and painlessly as possible.

Some argue that many people are just reserved by nature, but most of these same people are animated enough at football games or in political discussions. The answer seems to be more due to a lack of vivid faith and a failure to understand that the Liturgy and Sacraments are encounters with the Risen Lord Jesus.

B. Perfunctory – Further, in terms of the spiritual life of many of the faithful, it seems that even where there is observance of norms (e.g., attendance at Sunday Mass, or confession on at least an annual basis), it is done more out of a sense of duty than with eager love. The bare minimum is all that is done, only enough to “check off the God box.” It is almost as though they are placating the deity rather than worshipping and praising the God to whom they are grateful and whom they love. The upshot is that the sacraments are considered tedious rituals rather than transformative realities or true encounters with Jesus.

C. Low Expectations – Many people place more trust in Tylenol than they do in the Eucharist. When they take Tylenol they expect something to happen; they expect there to be healing, for the pain to go away or the swelling to go down. But do these same people have any real expectations about the Eucharist or the other sacraments? Almost never.

Much of the blame for these low expectations lies with priests and catechists who have never really taught the faithful to expect much. At best there are vague bromides about “being fed.” Little is taught about radical transformation and healing.

D. Unevangelized – The general result is that many in the pews have received the sacraments, but have not been evangelized. Many have gone through Catholic rites of passage but have never really met Jesus. They have gone through the motions for years but are not really getting anywhere when it comes to being in a life-changing, transformative relationship with Jesus Christ. To a large degree, the Lord is a stranger to them. They are far from the normal Christian life of being in personal, living, and conscious contact with the Lord.
Given these common problems, what are we to do?

II. Principles and Practices

A. Clarity as to the fundamental goal of the Church – The fundamental mission of the Church is to go to all the nations, teach them what the Lord commands, and make disciples of them through Baptism and the other sacraments (cf Matt 28:20).

But making disciples and being disciples is about more than just “membership.” To become a true disciple is to have a personal, life-changing, transformative relationship with Jesus Christ. It is to witness to the power of the cross to put sin to death, to bring every grace alive, and to make of us a new creation in Christ. We cannot and should not reduce discipleship to mere membership.
The goal is to connect people with the Lord Jesus Christ so that He can save them and transform their lives in radical and powerful ways.

B. Conviction in Preaching – Those who preach, teach, and witness to others cannot simply be content to pass on formulas or to merely quote others. Priests, parents, catechists, and others must begin to be firsthand witnesses to the power of God’s Word, not only to inform, but to perform, and to transform. They must bear witness to how the Lord is doing this in their own lives.

If they are in touch with God, they ought to exhibit joy, conviction, and real change. They must be able to preach and teach with “authority,” in the richer Greek sense of the word. Exousia (authority) means more literally to preach “out of one’s own substance.” The summons is to speak from one’s own experience as a firsthand witness who can say with conviction, “Everything the Church and Scriptures have always announced is true, because in the laboratory of my own life I have tested them and found them to be true and transformative. I who speak these things to you, along with every saint, swear to you that they are true and trustworthy.”

A firsthand witness knows what he saying; he does not merely know about it. The video below from Fr. Francis Martin speaks to this practice. Preaching, teaching, and witnessing with conviction are essential components of renewal in the Church.

C. Cultivate Expectation! – Most people expect to meet, and have met, people who have changed their lives, and yet they don’t expect much from their relationship with Jesus Christ.

If ordinary people can change our lives, then why can’t the Lord Jesus Christ? Most people seem to think that having a tepid spiritual life, experiencing spiritual boredom, and having only a vague notion about the truths of faith are all normal. Really? Is that the best that the death of the Son of God can do for us? That we should be bored, lukewarm, uncertain, and mildly depressed? Of course not!

We need to lay hold of the glorious life that Jesus died to give us, to have high expectations, and to start watching our lives be transformed.

Consider the woman who came up to Jesus in the crowd thinking that if she just touched the hem of His garment she would get well. Jesus was amazed that one woman among the large crowd had actually touched Him. After she explained He said to her, “Your faith has healed you” (Luke 8:47). Who has such faith? Who has the expectation to be healed, to be delivered? King Jesus is a-listenin’ all day long!

D. Catechetical refocus – We have tended to teach the faith more as an academic subject than as a relationship. And hence we have focused on and measure success based on whether we can do things like list the seven gifts of the Spirit or the four marks of the Church. Certainly there is content that must be mastered, but without relationship to Jesus, most people lose command of the facts shortly after the test.
We need to begin with relationship. We need to get people (children and adults) excited about Jesus and joyful about what He has done. Then the motivation to learn will come naturally.

Back in the late 1960s I became a fan of Star Trek. Captain James Tiberius Kirk was all the world to me. Even though he was a fictional character, I wanted to know all about him: where he was born, what he did, and what he thought. When I discovered the actor who played Kirk, I joined the William Shatner fan club. Then I wanted to know all about Shatner: what he thought about important issues, when he was born, and what his favorite hobbies were. Fascination drew me to a mastery of all sorts of facts about Captain Kirk and William Shatner. You didn’t have to make me learn this stuff; I sought it out eagerly!

Do people think this way about Jesus? Usually not. And why not? Because we do very little to cultivate this fascination and joy. We teach more about structures, rules, and distinctions than about Jesus. Although our intellectual tradition is important and essential, without starting from a relational interest, we might as well be attempting to build on no foundation at all.

Jesus said, “Come and see” as an initiation. The details of the creed came later and were important, but relationship was first. Friendship precedes all the facts; they can come later.

Where in our catechism do we inculcate a love for, respect of, and fascination with Jesus?

E. Come on, Testify! – Catholics are terrible at testimony and witness. What is your story? How did you meet Jesus? What has He done in your life? What is He doing in your life now? Have your children ever heard you say that you love Jesus? Do they know what He has done for you? Do parishioners ever hear their priests testify? Arguments and proof have their place, but without personal testimony and conviction, these truths remain abstractions.
There may come a time when, through argument, you are actually get someone to “buy in.” But then comes the tough question: “Well, that’s all good news, but how do I know it’s true?” And that is when you have to be able to answer, convincingly, “Look at me!” It’s not enough to state the facts and to quote others. You have to know what you’re talking about, and relate it personally and convincingly to others.

The bottom line is that we have to be converted, and having experienced conversion, go forth as those who know the Lord, not just know about Him.

I was happy to hear that the Vatican recently reminded the world’s Catholics of some important matters concerning cremation. As cremation has become more common in recent decades, many significant problems have emerged.

1. Cremated remains not being buried or placed in a mausoleum,
2. Cremated remains being scattered,
3. Cremated remains being divvied up among relatives,
4. And strangest of all, cremated remains being fashioned into or incorporated within jewelry.

Cremated remains should be treated with the same respect and reverence as bodily remains. For indeed cremated remains are in fact what does remain of the body. While many people refer to them merely as “ashes,” they are remains of a human body and should be treated as such.

Notably, the new instructions reiterate the consistent norms of the Church in the following ways:

1. Cremated remains, must be laid to rest in a sacred place, that is, in a cemetery or, in certain cases, in a church or an area, which has been set aside for this purpose, and so dedicated by the competent ecclesial authority.
2. With rare exceptions requiring the permission of the bishop, the conservation of the ashes of the departed in a domestic residence is not permitted.
3. It is not permitted to scatter the ashes of the faithful departed in the air, on land, at sea, or in some other way, nor may they be preserved in mementos, pieces of jewelry or other objects.

Grateful though I am for these reminders, I know that the Church too often begins to permit once-forbidden things (things forbidden for many good reasons) without providing a real pastoral plan that both sets limits and educates God’s people. And while our norms are published in various liturgical books, most people don’t read liturgical books let alone the norms that are tucked away in the introduction and instructions. All they hear is that something that used to be forbidden is now allowed. This can lead to abuses cropping up that get overlooked by weary or obsequious clergy and norms being are unevenly enforced from parish to parish. A pastoral plan needs to be diocesan and nationwide.

As a pastor, I think that some of the following things will be helpful going forward:

1. Bishops should ensure that clergy are properly instructed in the norms and then insist that those norms are enforced and the faithful are educated.
2. Dioceses should consider enacting a policy requiring parishes to ensure that proper interment of cremated remains is arranged before the celebration of the funeral Mass.
3. Catholic cemeteries should consider “amnesty” offers, wherein inexpensive communal burial sites are made available for the interment of cremated remains for families that might have trouble affording a private niche or gravesite. Many families have kept cremated remains on mantles or in closets for years. Even if they know they should provide a decent burial for these remains, some resist due to the cost. We can work with them to end this problem. My own parish owns several burial sites at a local Catholic cemetery and I am pursuing an arrangement to offer at least one of them for this very purpose. In the Archdiocese of Washington, our cemeteries offer space for cremated remains. We have also begun offer burial space for miscarried infants.

The bottom line is that these norms need a national and diocesan focus as well as enforcement. Leaving it all up to the individual parishes leads to uneven practices that confuse the faithful and cause factions to develop. A pastoral plan is necessary both at the level of the local bishop and the Bishop’s Conference. Otherwise, I am convinced that abuses (intentional or not) will continue.

I have published a flyer on this subject (for use in my own parish) that you might find helpful (Considering Cremation?).

In the readings today the Church presents us with a strong reminder and teaching on the resurrection. Jesus Himself leads the charge against those who would deny the resurrection from the dead, and the seven brothers and their mother from the first reading bring up the rear. Let’s take a look at what we are taught.

I. Ridicule of the Resurrection – The Gospel opens with the observation that Some Sadducees, who deny there is a resurrection, came forward and put [a] question to Jesus. They propose a hypothetical situation in which a woman is married seven times, to brothers who successively die, having no children by any of them. They suggest that at the resurrection there will be confusion as to whose wife she really is! We’re supposed to laugh, according to these Sadducees, and conclude that the idea of resurrection is absurd.

Jesus will dismiss their absurdity handily, as we shall see in a moment, but let’s consider why the Sadducees disbelieved the resurrection.

Fundamentally, they rejected the resurrection because they only accepted the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This is point is debated among scholars, but we can surely say that if something was not explicitly in the Law of Moses, the Sadducees were unlikely to accept it. All the other Old Testament books such as the prophets, the historical books, the psalms, and the wisdom tradition, were not considered authoritative sources.

They claimed that the resurrection of the dead was not taught in these first five books. While most other Jews of Jesus’ time did accept the complete Old Testament (and teachings such as the resurrection of the dead which are set forth there), the Sadducees simply did not. They were a small party within Judaism (Josephus said that they were able to persuade none but the rich). Nevertheless, they were influential due to their wealth and to the fact that they predominated among the Temple leadership. You can read more about them here: Sadducees.

Hence, the Sadducees approached Jesus to poke fun at Him and all others who believed that the dead would rise.

They are no match for Jesus, who easily dispatches their arguments using the Book of Exodus (a book they accept) to do it. In effect, Jesus’ argument proceeds as follows:

1. You accept Moses, do you not?
2. (To which they would surely reply yes)
3. But Moses teaches that the dead will rise.
4. (Jesus must have gotten puzzled looks but He presses on).
5. You accept that God is a God of the living and not the dead?
6. (To which they would surely reply yes).
7. Then why does God (in Exodus) identify Himself as the God of Abraham, Isaac, and Jacob, all of whom have been dead some 400 years? How can He call himself their God if they are dead?
8. Obviously they are alive or He could not call Himself their God, for He is not a God of the dead but of the living.
9. Therefore, they are alive to God; they are not dead.

In this way, Jesus dispatches their view. For us, the point is to see how forcefully and clearly Jesus upholds the fact that the dead are alive in the Lord. He powerfully asserts an essential doctrine of the Church. We should rejoice at how firmly Jesus rebukes their disbelief in the resurrection of the dead.

Rejoice, for your loved ones are alive before God! To this world they may seem dead, but Jesus tells us firmly and clearly that they live. And we, who will also face physical death, will live on. Let the world ridicule this, but hear what Jesus says and how he easily dispatches them. Though the idea is ridiculed, the resurrection is real.

II. Resplendence of the Resurrection – Jesus also sets aside the absurd hypothetical scenario that the Sadducees pose, by teaching earthly realities cannot simply be projected into Heaven. Marriage scenarios, perceived in earthly ways, cannot be used to understand heavenly realities. The saints in Heaven live beyond earthly categories.

Heaven is more than the absence of bad things and the accumulation of good things. It is far beyond anything this world can offer. Scripture says, No eye has seen, no ear has heard, and no human mind has conceived—the things God has prepared for those who love him (1 Cor 2:9). The sufferings of this world cannot compare to the glory that will be revealed in us (Rom 8:18).

Do you see the majesty of this teaching? We have a glory waiting for us beyond imagining. Consider your greatest pleasure, your happiest experience, your most fulfilled moment. Then multiply it by a thousand, or a million, or a trillion, and you are still not even close understanding the glory that awaits.

And this glory will transform us. The Lord once told Catherine of Siena that if she ever saw the glory of a saint in Heaven she would fall down and worship, because she would think she was looking at God. This is our dignity: to be transformed into the very likeness of God and reflect His glory. The following is a summary of St. Catherine’s vision of the soul of a saint in Heaven:

It was so beautiful that she could not look on it; the brightness of that soul dazzled her. Blessed Raymond, her confessor, asked her to describe to him, as far as she was able, the beauty of the soul she had seen. St. Catherine thought of the sweet light of that morning, and of the beautiful colors of the rainbow, but that soul was far more beautiful. She remembered the dazzling beams of the noonday sun, but the light which beamed from that soul was far brighter. She thought of the pure whiteness of the lily and of the fresh snow, but that is only an earthly whiteness. The soul she had seen was bright with the whiteness of Heaven, such as there is not to be found on earth. “My father,” she answered. “I cannot find anything in this world that can give you the smallest idea of what I have seen. Oh, if you could but see the beauty of a soul in the state of grace, you would sacrifice your life a thousand times for its salvation. I asked the angel who was with me what had made that soul so beautiful, and he answered me, “It is the image and likeness of God in that soul, and the Divine Grace which made it so beautiful.” [1].

Yes, Heaven is glorious and we shall be changed. Scripture says, we shall be like the Lord for we shall see him as he is (1 John 3:2). He will change our lowly body to conform with his glorified Body by the power that enables him also to bring all things into subjection to himself (Phil 3:19). I have written more on our resurrected bodies here: What will our resurrected bodies be like?

Too many people have egocentric notions of Heaven, where I will have a mansion, I will see my relatives, and I will be able to play all the golf I want. But the heart of Heaven is to be with God, for whom our heart longs. In God we will experience fulfillment and peace that is beyond earthly imagination. Heaven is far greater than golf, mansions, and family reunions. There is certainly more to it than clouds and harps. Heaven can never be described because it is beyond words. St Paul speaks of a man (himself) who was caught up into Heaven; he affirms that it cannot be described; it is ineffable; it is unspeakable.

I know a man in Christ who fourteen years ago was caught up to the third heaven …. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise and heard inexpressible things, things that no one is permitted to tell (2 Cor 12:2-3).

Do you long for heaven? Do you meditate on it? Is there a part of you that can’t wait to get there? There’s an old spiritual that says, “I’m gonna ride the Chariot in the morning, Lord. I’m gettin’ ready for the judgment day, my Lord, my Lord!”

III. Response to the Resurrection – What difference does the resurrection make other than to give us joy if we meditate upon it? To see that answer, consider today’s first reading, in which the seven brothers are willing to accept torture and death rather than violate God’s Law. If there is a great reward awaiting those who remain faithful, then we will endure anything to get there. Notice how the vision of Heaven inspires them stand firm in their refusal to deny their faith:

We are ready to die rather than transgress the laws of our ancestors. … [Y]ou are depriving us of this present life, but the King of the world will raise us up to live again forever. It is for his laws that we are dying. … Even the king and his attendants marveled at the young man’s courage, because he regarded his sufferings as nothing (2 Maccabees, 7:2,9, 12).

Their vision of the rewards awaiting them motivated them to endure the awful sufferings described in the 7th Chapter of 2nd Maccabees.

And what of us? Do we meditate on Heaven and value its reward enough to be willing to endure suffering to get there? We need a strong vision of Heaven to be able to endure and stand firm. Too many people today have lost a deep appreciation of Heaven. Too many pray to God merely for worldly comforts and rewards—but these will pass. We ought to ask God for a deep desire for Heaven and the things awaiting us there.

What athlete would discipline his body as severely as he does without the deep motivation of the satisfaction and rewards that will come upon meeting his goals? What college student would attend hundreds of hours of classes, read scores of books, and write lengthy papers if it were not for the rewarding career at the end of the trail? Who of us will endure the trials of faith if we are not deeply imbued with the vision of glory and deeply desirous of its fulfillment no matter the cost? Without this, our spiritual life becomes tepid and our willingness to endure trials falls away. An old hymn says,

When peace, like a river, attendeth my way,
When sorrows like sea billows roll;
Whatever my lot, Thou has taught me to say,
It is well, it is well, with my soul.

And Lord, haste the day when my faith shall be sight,
The clouds be rolled back as a scroll;
The trump shall resound, and the Lord shall descend,
Even so, it is well with my soul.

Meditate on Heaven often. Although we can never fully grasp its glory, we ought not to let that stop us from imagining it as best we can. In particular, read Revelation chapters 4,5, 8, 21, and 22. But above all, ask God for an ever-deepening desire for Him and the good things that await you in Heaven. Look to Heaven; long for Heaven. Desire God and deeply root your life in Him. Heaven will not disappoint!

This African-American spiritual says,

I’m gonna ride the chariot in the morning, Lord.
I’m getting’ ready for the judgment day, my Lord, my Lord!
Are you ready my brother? (Oh yes!)
Are you ready for the journey? (Oh Yes!)
Do you want to see Jesus (Yes, Yes!)
I’m waiting for the chariot ’cause I ready to go.
I never can forget that day,
(Ride in the chariot to see my Lord!).
My feet were snatched from the miry clay!
(Ride in the chariot to see my Lord!)

Today is the feast day of my patron saint, Charles Borromeo. The times in which he lived were not so different from the current ones and the leadership he exemplified is sorely needed today. And although I am not a bishop as he was, I am a pastor; I pray that in some small way I may be like him.

St. Charles Borromeo was born in 1538, a time when the Church was in the midst of perhaps her greatest crisis. Martin Luther had begun his revolt in 1522 with the publication of his 95 Theses. In the aftermath of the Protestant revolt, some 12 million Europeans (a very large number for those days) left the Church; more would follow in successive waves.

The medieval Church was breaking up and suffering schism. Indeed, the whole medieval synthesis of Christendom was in turmoil, hopelessly intertwined with politics and intrigue both within the Church and outside.

The clergy especially were in great crisis and in tremendous need of reform. It was an era of absentee bishops and clergy. Wealthy European families collected parishes, monasteries, and other benefices more as a kind of stock portfolio rather than out of any spiritual love or interest. It was common that these benefices were given to the sons in these families. And although ordained as priests, they seldom served as such; instead they farmed out the pastoral duties of their many parishes (and even dioceses) to other priests (often poorly trained ones). Knowledge of Latin, Scripture, and indeed the Lord Himself, was notably absent in many of these “clergy for hire.” Preaching was poor, the moral life of the clergy was degraded, and the faithful had little leadership.

In this climate it is no wonder that Luther and other so-called reformers were so easily able to attract large numbers of the laity, who were not only poorly served, but also poorly catechized.

The Council of Trent – Recognizing the criticality of the revolts (by Luther and others) and her own need for internal reform, the Church summoned the Council of Trent, which met sporadically between 1545 and 1563.

Into this period of crisis for both Europe and the Church, St. Charles Borromeo was born. He was the third of six children in a noble family in Milan. His parents were notably pious and well known for their care for the poor. Their sober and religious demeanor goes a long way toward explaining the piety and appetite for reform that St. Charles would later develop.

Reform starts at home. All that said, the wealthy and prominent Borromeo family were well woven into the difficulties and problems of the late medieval Church, themselves owning large numbers of ecclesiastical benefices. At a very young age Charles Borromeo was given a large and wealthy Benedictine abbey by his uncle, Julius Caesar Borromeo. And so at the tender age of 12, Charles Borromeo found himself the abbot of a large monastery. His age and the fact that he was not even an ordained priest are representative of the serious abuses that were common at the time.

Despite these impediments, St. Charles showed an inclination for reform. He specified that his income from the abbey should only be enough to support his education, with the sizeable remainder given to the poor. Further, he promoted reform at the monastery by insisting on a return to a purer monastic environment.

At the age of 16, he was sent to Pavia to study Canon Law. Although he found his studies difficult, he was noted for his piety, his refusal to indulge in the frivolities of university life, and his devotion to the rosary and private prayer. He even dismissed two of his tutors (both of them priests) because he considered them too secular, found them lax in saying their Office, and objected to the fact that they did not wear clerical attire.

Papal Secretary of State at age 22! Just after Charles completed his studies, Pope Pius IV was elected. The new pope was Charles’ uncle and as a gift to his nephew, summoned him to Rome to be his Secretary of State. And so at the age of 22 (and only a sub-deacon, not a priest) Charles Borromeo became the Secretary of State at the Vatican and personal assistant to the pope, and was named a cardinal deacon. It is perhaps ironic that all this was technically as a result of nepotism, because Charles would become one of the leading proponents of Church reform.

Perhaps his chief work (under the direction of Pope Pius IV) was to reconvene the Council of Trent, which had been suspended due to war. After many months of difficult negotiation and political intrigue, the Council reconvened in 1561. Charles Borromeo not only coordinated the activities of the Council sessions but also engaged in many delicate negotiations as the Pope’s personal representative. He had to work carefully to overcome the differences among certain delegates. The Council of Trent finally concluded in December of 1563, just prior to the death of Pope Pius IV.

The importance of the Council of Trent cannot be overstressed. Its decrees rejuvenated the huge and complex medieval Church and would serve as a guiding light for the next four centuries. But then, as now, the decrees of a council are not always welcomed, understood, or well applied. The work of Charles Borromeo was just beginning.

St. Charles lost no time in applying the decrees of the Council wherever his authority extended.

The next step for Cardinal Borromeo was to have a catechism written and published. He appointed three Dominican theologians to work under his supervision and the Catechism of the Council of Trent was completed within a year. He then ordered it translated into the vernacular in order that it be taught to the faithful by all pastors. Charles also set to work founding seminaries and colleges for the clergy, who were woefully undertrained.

St. Charles was also involved in implementing liturgical norms and even took a hand at reforming the music, encouraging the development of sacred polyphony. It needed a guiding hand to ensure that it did not become too florid and that the sacred text did not become buried in musical flourish and performance. In this matter he worked closely with Palestrina.

Time to get personal – Having used his position of influence in Rome to help implement the Council, he now petitioned Pope Pius V that he might implement it in his own life. For although Pius IV had named him Cardinal Archbishop of Milan, he had been an absentee bishop, remaining in Rome as papal Secretary of State.

This was a common abuse at the time, as already noted. In fact, it was rare in the larger cosmopolitan dioceses that the bishop would be present at all. These larger dioceses were usually benefices for rich families whose sons merely collected the income and did not actually serve in any pastoral capacity. Dioceses were usually administered by underlings.

It does not take much to understand why abuses flourished under this system. With no actual resident bishop, no true shepherd in place, errors went unaddressed and corruption abounded.

After some months of negotiation with the new Pope Pius V (who was resistant to the idea), St. Charles was finally permitted to take up residence in his diocese of Milan. He went with great eagerness to implement the reforms of the Council of Trent. He called several local councils of the church there and set up seminaries for the training of clergy. Charles insisted that priests be present in, and minister to, their own parishes. He also established the Confraternity for Christian Doctrine (CCD) for the training of children in the faith, enrolling some 40,000 children in the first few years. He set about visiting every parish in his archdiocese, even the small ones up in the remote alpine regions.

Not everyone appreciated the reforms Charles sought to institute. Some of the greatest resistance came from his own clergy and monks, one of whom pulled out a gun and shot him at Vespers (luckily, the bullet only grazed him)! Despite the resistance, St. Charles began many successful reforms in the Church at Milan. These reforms centered on the liturgy; the life, training and discipline of the clergy; and the training of the laity in the ways of faith.

As can be seen, St. Charles lived during difficult times for the Church. Millions had left and corruption abounded in what remained. Many people would have despaired in the face of so many deep problems. Indeed, many would have wondered how the Church could ever recover from such losses in numbers and regain her capacity to preach the Gospel and reach the faithful.

And yet, as the example of St. Charles shows, reformers can and do make a lasting difference. Changes for the better may come slowly, but they do come.

Pray for zealous pastors and reformers like St. Charles Borromeo. It goes without saying that the Church is in a great crisis today. Millions have left the Church. Confusion among the faithful and the clergy abounds. Many of the faithful are poorly catechized. And there are often grave moral, spiritual, and leadership issues among the clergy. At times the situation seems bad—very bad.

Yet inside the Church things are already better now than they were in the late 1970s and the 1980s. The reform-minded Pope St. John Paul II and his successor Pope Benedict XVI, along with many zealous clergy and faithful, have begun a reform that may take many years to see fully. But God has not forsaken his Church; He will purify her and ensure her ultimate indefectibility.

God still has His saints, His reformers, His St. Charles Borromeos. Many of them are already known to us and many more are yet to come. But come they will, for God will reform, establish, and cause to flourish, the Church He loves.

At the age of 46, St. Charles Borromeo died in the early hours of November 4^th, 1584. He had been on his way to visit a parish in the Alps and was stricken with a high fever. I have written more of him here: St Charles Borromeo.

St. Charles Borromeo, pray for us.