Funeral

The funeral service in the Orthodox Church, although not considered as specifically sacramental, belongs among the special liturgical rites of the People of God.

We have already seen that the Church has a particular sacramental service for the consecration of human suffering, and special prayers for the departure of the soul from the body in death. When a person dies, the Church serves a special vigil over the lifeless body, called traditionally the parastasis or panikhida, both of which mean a “watch” or an “all-night vigil.”

The funeral vigil has the basic form of Matins. It begins with the normal Trisagion Prayers and the chanting of Psalm 91, followed by the special Great Litany for the dead. Alleluia replaces God is the Lord, as in Great Lent, and leads into the singing of the funeral troparion.

The troparion and the kontakion of the dead, as all hymns of the funeral vigil, meditate on the tragedy of death and the mercy of God, and petition eternal life for the person who is “fallen asleep.”

Thou only Creator Who with wisdom profound mercifully orderest all things, and givest unto all that which is useful, give rest, O Lord, to the soul of Thy servant who has fallen asleep, for he has placed his trust in Thee, our Maker and Fashioner and our God (Troparion).

With the saints give rest, O Christ, to the soul of Thy servant where sickness and sorrow are no more, neither sighing, but life everlasting (Kontakion).

Psalm 119, the verbal icon of the righteous man who has total trust in God and total devotion and love for his Divine Law—the verbal icon of Jesus Christ—is chanted over the departed, with its praises and supplications for life in God. It is this same psalm which is chanted over the tomb of Christ on Great Friday.

It is the psalm which sings of the victory of righteousness and life over wickedness and death.

My soul cleaves to the dust, give me life according to Thy word (119.25).

Turn my eyes from looking at vanities; and give me life in Thy ways (119.37).

Behold, I long for Thy precepts; in Thy righteousness give me life (119.40).

Thy testimonies are righteousness forever; give me understanding that I may live (119.144).

Plead my cause, and redeem me; give me life according to Thy promise (119.154).

This entire psalm together with the verses and prayers that go with it, the canon hymns of the service, and the special funeral songs of Saint John of Damascus all are a meditation on life and death. They are, in the context of the new life of the Risen Christ who reigns in the Church, a lesson of serious instruction for those who are immune to the full tragedy of sin and its “wages” which are death.

Sometimes men criticize the funeral vigil for its supposed morbidity and gloom; they say that there should be more words of resurrection and life. Yet the vigil itself is not the Church’s “final word” about death. It is simply the solemn contemplation upon death’s tragic character, its horrid reality and its power as that of sin and alienation from God. The realization of these facts, which particularly in the modern age is so strikingly absent, is the absolute condition for the full appreciation and celebration of the victorious resurrection of Christ and his gracious gift of eternal life to mankind. Without such a preparatory meditation on death, it is doubtful whether the Christian Gospel of Life can be understandable at all.

Thus it is not at all ironic that the same Saint John of Damascus who wrote the joyful canon sung by the Church on Easter Night is also the author of the Church’s songs of death, which are indeed unyielding in their gravity and uncompromising in their bluntness and realism about the inevitable fact of the final fate of fallen human existence.

What earthly sweetness remains unmixed with grief? What glory stands immutable on the earth? All things are but feeble shadows, all things are most deluding dreams, yet one moment only, and death shall supplant them all. But in the light of Thy countenance, O Christ, and in the sweetness of Thy beauty, give rest to him whom Thou hast chosen, for as much as Thou lovest mankind.

I weep and lament when I think upon death, and behold our beauty created in the likeness of God lying in the tomb disfigured, bereft of glory and form. O the marvel of it! What is this mystery concerning us? Why have we been delivered to corruption? Why have we been wedded unto death? Truly, as it is written, by the command of God Who giveth the departed rest (Funeral Hymns).

As the funeral service is now nornally served, the Beatitudes are chanted after the canon and the hymns of Saint John, with prayer verses inserted between them on behalf of the dead. The epistle reading is from First Thessalonians (4.13–17). The gospel reading is from Saint John (5.24–30). A sermon is preached and the people are dismissed after giving their “final kiss” with the singing of the final funeral song: Eternal Memory.

It has to be noted here that this song, contrary to the common understanding of it, is the supplication that God would remember the dead, for in the Bible it is God’s “eternal memory” which keeps man alive. Sheol or Hades or the Pit, the biblical realm of the dead also called Abaddon, is the condition of forsakenness and forgottenness by God. It is the situation of non-life since in such a condition no one can praise the Lord; and the praise of the Lord is the only content and purpose of man’s life; it is the very reason for his existence. Thus, this most famous and final of the Orthodox funeral hymns is the prayer that the departed be eternally alive in the “eternal rest” of the “eternal memory” of God—all of which is made possible and actual by the resurrection of Jesus Christ which is the destruction of the Pit of Death by the splendor of Divine Righteousness and Life (see Ps 88; Hos 13.14; 1 Cor 15; Eph 4.9; Phil 2.5–11; 1 Pet 3).

The vigil of the dead should normally be fulfilled in the eucharistic liturgy in which the faithful meet the Risen Lord, and all those who are alive in him, in the glory of his Kingdom of Life. The fact that the funeral vigil, in recent years, has lost its preparatory character and has simply been transformed into the funeral service itself, separated from the eucharistic liturgy, is a sad fact which allows neither for the proper appreciation of the vigil itself nor for the full Christian vision of the meaning of life, death and resurrection in Christ, the Church and the Kingdom of God.

The fact that the Divine Liturgy, when it is preserved with the funeral vigil, is served before it and is made into something mournful, converted into a “requiem mass” offered “on behalf of the dead,” is also an innovation of recent centuries under old Roman Catholic influence which further distorts the Christian understanding and experience of death in Christ.