Prayer Book Revision: Dancing on the third rail


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Guest Blogger: Chicken Little, Doomsday Forecaster

Chicken Little

On the way into our 78th General Convention my word to my nervous brethren was, “Worry not. Outside of choosing new leaders, national meetings are irrelevant to the day to day operations of our hen houses.” General Convention is now behind us and I want to cluck a little…

First, I think we did very well in our choice of a new presiding bishop, the Right Reverend Michael Curry of North Carolina. He is a Jesus guy, will represent the Episcopal Church positively in public, and is an inspirational preacher. Unfortunately, my conjecture of Bp. Curry’s election was probably the only thing I was right about. In retrospect, this convention has the potential to leave no Episcopal church unscathed. Before General Convention (was that really only two weeks ago), I described a pothole (marriage canons) and a third rail (prayerbook revision). My belief was that we would dodge the pothole and, as long as we avoided touching that rail, all would be fine. Unfortunately, our bishops and deputies did not just run us through the pothole and touch that third rail, they danced on it…and, perhaps, set a timer ticking on a hastened demise for the Episcopal Church.

What is this hyperbolic high voltage rail and ticking time bomb to which I refer? Its official name is Plan for Revising the Book of Common Prayer. “Rest easy,” you will be told. “Prayerbook revision is a long, slow process.” In fact, it will take so long that its’ rhythmic background patter may lull you to sleep. But don’t think that tick-tock is harmless. Legislative item A 169, “Establish a Process for the Revision of the Book of common Prayer 1979,” sounds innocuous, but you should know that, “Preparing a plan for comprehensive revision” is code for “we will have a new prayer book in nine years unless we can figure out a way to do it sooner.

The insider speak promoting the revision is in code as well. Let me translate:

Bishop Thomas Breidenthal of Southern Ohio, who is on the committee responsible for the revision, told the House of Bishops, “the resolution commits us to a theological, liturgical and ecclesiological conversation. I hope we can move forward with boldness to say we are ready.” Translation: We are going to talk about a lot of stuff not heretofore considered “Christian.”

The Rev. Ruth Meyers, chair of the committee, told the House of Deputies, “It’s become increasingly apparent that the 1979 prayer book is a product of its time…it’s time for us to take stock of our church and context in this century.”

Translation: “We want a prayerbook with marriage liturgies that work with same-sex couples, a new pledge in Baptism that Christians care for creation, a wholesale change in wording to reflect the growing universalist bent in our church, and the stripping of gendered language from our liturgies.

For the uninitiated, the idea of “non-gendered language” is to purge our liturgies of “problematic” words like, “Lord,” and “Kingdom.” Also on the cutting room floor are “patriarchal” words for God, like “Father, Son, and Holy Spirit.” In their place we shall have “non-discriminatory” ones like, “God, Child, and Spirit.” Wrap your mind around the implications of that for a moment – a non-gendered God…except that the Holy Spirit is nearly always referred to as “she” by this group. Apparently the alternative to the biblical mode of speaking of God will be to jettison male deity references and substitute a female one. Are we about to become goddess worshippers?

I would like to say that I trust the motives and gracious impulse of those driving this. I believe they have a genuine desire to welcome and serve other more marginalized poultry-the ones not in the hen house. I have serious theological concerns about the way they want to accomplish these goals though. It is above our pay grade to change those words in the prayerbook that are the scriptures reorganized for public worship – when it is quoting the revealed words of scripture and the doctrines of the Christian tradition we cross a line. We are not our LDS convention hosts, no matter how welcoming they were in Salt Lake City. We do not receive, as our bishops said repeatedly, “new revelation from God.” And to think that new revelation comes by means of popularity contest in the form of “yeah” or “nay” vote is the epitome of progressive-modernist arrogance. We have an impeccable understanding of parliamentary procedure but need a refresher in systematic theology.

The convention seems to have gotten caught up in a collective euphoria over the Supreme Court’s Obergefell decision – the convention broke out in dancing at the announcement, and they danced their way to prayerbook revision. I was assuming our flocks would be protected from this ecstasy by our ordinarily circumspect house of bishops. Sadly, I was wrong.

Each of these changes appears to represent a break with scripture and the tradition. What is certain is that we have, as a denomination, moved from “providing generous pastoral response”  and “accommodation” for same-sex couples, to the endorsement of same-sex marriage – a change from the stated end-game of the last two general conventions. “There is no slippery slope here, but let me distract you from looking too closely while I pull a revisionist rabbit out of my hat.” And while grousing over sexuality is the sour grapes of the group that just got played, sex is about to become the least of our worries. Our church has set the groundwork to move far past sexuality – Univeralism and the gender reassignment of God. We are now talking about wholesale theological alterations that affect the creedal foundations of our faith.

Which can only mean one thing-the sky is falling!

For non-Anglican readers, prayerbooks are important to Anglicans because our prayers express our theology. Prayerbook revision has long been Anglicanism’s third rail. It takes us off of mission and distracts us with futzing over words. In the end, prayerbook revisions always leave a disgruntled group. That is why revision has historically resulted in schism and defections.

But if we think the last decade in which we lost 24% of our attendance was bad, we have not yet begun to see the emptying of our parishes like will happen IF a version of the prayerbook this group is telegraphing that they want to give us is mandated for usage. We have a decade for them to warm us up to the idea, though. The timer has begun. The clock is ticking…

When our decade runs out and the new prayerbooks are delivered will the result be what the revisionists hope, a “Times Square” moment – a giant ball dropping on a heady new era?


Or will it be the detonation of the mine that finishes sinking our Episcopal Church, a boat that has been taking on the waters of numerical decline for more than a decade?
UnknownWe shall see. But if we continue to grab this track, the smell of electrocuted flesh in our nostrils will be our own. If there is a silver lining it is that perhaps other churches will be blessed by our self-destructive inability to keep our hands off of the high voltage.

Chicken Little really hopes he is wrong.

And Chicken Little implores orthodox Episcopalians to scratch and cluck a bit before it is too late, especially orthodox Lesbian and Gay Episcopalians. Don’t sell your soul for a bowl of same-sex marriage rite inclusion pottage in the prayerbook. Are universalism and a new deity really what you signed up for? Many of you have told me that you joined this church because it was an orthodox expression of the Great Tradition. Will that still be true when the clock strikes?

The roomy church: Uniting around what unites us.

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photo credit: Oh My Apartment.

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A somewhat sarcastic yet serious call to our GC78 delegates to under react.

This post might be the blogospheric equivalent of whistling in the dark. You are pretty sure it won’t really help, but you do it because it makes you feel as if you are at least doing something…

To those of you packing your bags for General Convention let me share a story: Last year I was at the gathering of province VIII ministry leaders. (For non-episcopalians “the province” is episco-speak for one of 9 geographical regions in the Episcopal Church.) At the meeting we were discussing how difficult it is to get folk from the 19 diocese’ and jurisdictions in our province to work together. There was a good deal of frustration at parishes lack of participation in collaborative efforts. We discovered the reason was a lack of understanding of what we were united on. “We aren’t sure other folk are the same kind of Episcopalians we are?” several said. I suggested, “It might help us get buy-in if we had a statement of what we do agree on.” The consensus in the room was that we were such a diverse church that it would be impossible to agree on any kind of a statement. I pushed, “Can the youth people give it a try?” It took one draft and three edits for two liberals, a conservative, and a moderate to hash out a statement of “shared values.” Task completed in one day.

As we showed it around a fascinating thing happened: Other provincial ministry areas saw it and asked if they could use it too. An even more fascinating thing happened when I showed it to two groups of friends. One a group of progressive youth ministers from a variety of traditions (including those the Episcopal Church is in full communion with), the other a group of senior youth directors who lead the group that left us…you know, the grumpy quitters who say we drove them out. Here is where it gets really interesting: Those we are in “full communion” with said, “Those don’t describe us at all.” One, a person with a PhD in theology, said, “I’m not sure I know what half of those points are even about.” The response from the group led by former Episcopalians? “Those are fabulous. Far more descriptive of us than what we wrote!” Now the punchline: The former Episcopalians asked, “Can we use your statement?”

Insert snark: Yes, the theologically pure schismatists asked to use the shared values from a liberal province of the heretic church, while our other pure and undefiled progressive partners, with whom we have so much in common, didn’t even understand the statement.

My point: What unites Anglicans as Great tradition formed, prayer book using, rejectors of the modern pattern of song and sermon for the ancient pattern of scripture and supper, is still far greater than what divides us.

Please remember that as you travel to Salt Lake City. For all of our lawsuits and counter-suits and leisure suits, what unites Episcopalians, even today, is greater than what divides us. That will not be true, though, if you over-define and over-canonicize us. When you go to general convention, do work hard to shrink our national structures to keep resources in the parish for evangelism and discipleship. But PLEASE resist the urge to over-define and consolidate progressive “wins.” Because, as the Reformed Episcopal Church who left us in the 1870’s over two candlesticks and one word (“regeneration” in the baptismal liturgy) show us, what we are arguing about today is not what we will be arguing about tomorrow. Just ask someone from the REC. They put “regeneration” back into their baptismal liturgy in the 1980s. They put the candlesticks back on the altars in the ’60s. No, we will not be arguing about these things in fifty years. Or even twenty. Time will sort out our sexuality stuff. Canonical over-definition and prayer book revision always peels off another 100,000 Episcopalians. And in case you haven’t checked recently, we don’t have them to peel off.

So please, deputies and bishops, as you meet and deliberate our future, please make the hard decisions to shrink our top heavy structures. But when it comes to theological and canonical decisions, especially decisions around marriage, remember that success strategy that you learned in your parish ministry: the power of the under-reaction. You have the votes. You can win. But you can win in a way that creates so many losers as to erase that win. To quote a bishop friend, “Anglicanism, at its’ best is tentative, nuanced and compromised.”

Delegates and bishops, I beg you, under react. Keep us roomy. In a roomy church everyone wins.

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The Future of the Episcopal Church: Being “poised for growth” is not growth

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Old joke: “What do you call a leader with no followers?” Punchline: “Someone taking a walk.”

With General Convention just around the corner there is much talk in Episcopal clergy circles of internal restructuring schemes for our national church office. Interestingly, no one outside our tribe has ever asked me about our “structure issue.” When I speak with other clergy they ask about another issue: “What are you guys doing about your leadership issue?” They see us as having a pressing problem that most of us do not seem to be able to see: A significant number of our “leaders” don’t have many followers.

The numerical decline of the American mainline has left the offices of the historic denominations in a state of continual “restructuring” (a.k.a. “downsizing”). These efforts cost piles of money, take years to enact, and generally leave us with more of the ineffective same. There is a reality instinctively understood by independent churches: churches are neither planted nor grown from national headquarters but by local leaders and their local followers. Church planters know the leadership equation:

 Talent + Preparation + Opportunity + Expectations + Effort = Results

Or as Scott Haas the planter of Substance, a Minneapolis church exploding with millennial generation parishioners says, “The right person, at the right time, in the right location, with the right methods, with the right inner circle of leaders, equals success.”

Our results stare us in the face: In numeric decline for thirty years, we are now in numeric freefall. Episcopal churches have lost a quarter of our Sunday attendance over the past decade: 823,000-623,000 per week from 2003-2013. And, lest you believe the rhetoric our decline has bottomed out, in 2013, the last year we have statistics for, the decline was 2.6%, an increase over the 10 year average of 2.4%. Conclusion, we have shrunk, are shrinking, and the rate of our decline is accelerating.  To make matters worse, this summer our General Convention will contemplate new rounds of canonical and prayer book revisions that threaten to marginalize whole groups of parishioners, threatening yet another slow trickle from our churches. And, as if we have not had enough bad news, we are about to enter what church statistician Lovett Weems calls “the tsunami of death” as our builder generation attendance core become, paraphrasing St. Paul, “absent in the body to be at home with the Lord” over the next decade.

So, If our results do not “equal success,” where in the equation are we falling short? Is it the right people? The right location? The right methods? or the right inner circle? Because our leaders have been telling us for a decade that the Episcopal Church is “poised for growth.”

And, although the first half of this post might seem to indicate otherwise, I actually believe them.

I do believe that with our inner-city locations, historic buildings, broadly creedal ancient-future faith, communities shaped in daily immersion in the scriptures and weekly sacramental worship, our willingness to form communities that help one another strive for personal holiness with grace toward others, of agreeing to pray together rather than agreeing to sign the same doctrinal statements, that we really are poised for growth.

You should know, however, that I myself was once poised. I was a freshman in high school. It was in the swimming unit of second hour Physical Ed. I was poised on the end of the high dive. Every sinew of my skinny body twitched in readiness to propel myself off that board. However, fear won out over the desire to impress the girls below. Fear and the awareness that I did not know how to dive – I lacked diving talent and preparation. So I turned around and slunk down the steps of the board to the jeers of my pre-sensitivity era friends. The point: Being “poised” to do something doesn’t get it done. One still needs talent + preparation + expectations + effort in order to go get the results that opportunity leaves us “poised” to achieve.

Will we Seize Our Episcopal Moment?

Will we turn it around? As “The seed that grows on its own” parable (Mark 4:26-29) taught us this past Sunday, the kingdom will keep growing. Last year, for instance, the Sunday attendance of 10 American churches grew by 2000 people or more. But we will only reap the harvest into our churches if we cast the seeds of the Word of God and wield the sickle to bring in the harvest. We will have to overcome our hesitation at using the God given tools of evangelism and discipleship if we are to bring in the harvest God has prepared. The kingdom is growing. God sees to that. But I see a potential pitfall in our (much needed) restructuring efforts: That of staying in the shed “sharpening” the tools to create what has been referred to as a “leaner, meaner, more responsive instrument.” But then never using it.

Will we seize our Episcopal moment and join God’s harvest? Or will we leave it to others?

General Convention 2015 – Will history repeat itself?

photo credit Susan Snook

photo credit Susan Snook

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It is a business meeting that inspires either the deepest anxiety or absolute apathy: General Convention – the triennial business meeting of the Episcopal Church.* This July we will have another of these enormous shindigs in Salt Lake City. What happened at the last one encouraged me.

My perspective on General Convention 2012 was somewhat unique: I was not a member of any of the “usual suspects” at General Convention. I was not a “deputy” (elected lay and clergy representative), although I listened privately to the perspectives of many deputies. I was (obviously) not a bishop, although I spent a fair amount of time privately listening to the widely divergent viewpoints of four bishops and their spouses. Neither was I a member of one of the many lobbying groups that show up at these events to push the church toward greater “justice.” Why was I there? I manned a booth with several friends attempting to rally adults to take the Good News of Jesus to youth outside the walls of the church. In other words, I was about as dispassionate an observer as one can be as an insider in our institution.

What encouraged me at GC12? The legislation that summer fell into three basic groups that illustrated trends:

Group One: legislation for theological change

-Allow Communion for people who have not been baptized. (A no brainer for evangelicals, but a big deal theologically for the church historic.): No

-Remove Confirmation as a barrier to holding parish leadership positions. (i.e. some semblance of Christian commitment prior to church leadership.): No

-Updating the 1982 Hymnal (A political precursor to revising the prayer book): No

Trending down: Theological change.

Group Two: legislation for political change 

-The bishops voted to continue making statements on moral issues such as the plight of Palestinian Christians, the use of drones, world hunger, etc. (This is an attempt to “speak truth to power.” Not to be snarky, but it strikes me as somewhat humorous that we think anyone is listening when we, 1% of the countries’ Christians, tell the government to stop shooting cruise missiles.)

-We voted to include the word “transgendered” in the list of what will not prevent someone from seeking ordination.

-We voted to have same-sex blessing rite liturgies approved for use by those who choose to do so.

Trending up: progressive politics

Group Three: legislation for mission and overcoming organizational stasis

-Sell our church HQ building in Manhattan: Approved

-Establish a committee to restructure church governance: Besides our bicameral legislative body, the General Convention, we also have a large national church office and hundreds of national committees & commissions. This new committee to “restructure” was tasked with shrinking all of this.  Approved

-Remove the stipulation that the Presiding Bishop must give up their diocesan bishop role (An attempt to roll back the ever-increasing hierarchical structure of our church since setting up of the national office in 1947.) Approved

-Perhaps most interesting of all: The bishops re-established themselves as the fulcrum in our three part divided form of government by writing a letter to the courts in Fort Worth and Quincy. Skip bracketed paragraph if you are not a church geek. 

[How does a letter rebalance power? A group of conservative bishops had written a “friend of the court” letter (Amicus Brief) to the courts in Fort Worth and Illinois defending the ancient church practice and traditional Episcopal understanding that the diocesan bishop is our church’s highest authority. The majority of the bishops were very angry about this as it undermines our lawsuits in those diocese. However, in a stroke of brilliance they chose to write a letter supporting the new bishops and the churches that remained in the Episcopal Church in Fort Worth and Quincy, without mentioning the substance of the letter written by the conservative bishops. This is dense politics, even for Episcopalians, but our bishops, by affirming the new bishops and NOT addressing the substance of the letter, re-affirmed the traditional view that bishops are the highest authority in our church – rather than a metropolitan such as a Pope, prophet, Archbishop, or even our own Presiding Bishop.]

In one swoop the bishops appear to have re-established themselves as the locus of power in the church, rather than the other two groups (the national office/presiding bishop, and the House of Deputies/Executive Council) who each behave as if they are the prime authorities. Practically speaking, in an institution with balance of powers, someone always gets a vote with just a little more weight than the others. I think it is a good thing if our bishops, who are closer to the mission field than the national office, and in recurring collegial relationship with one another, unlike the deputies. It makes for a safer, more catholic church that the bishops would be the ones with tie-breaking power.

Trending up: The scent of a revolution to drive the church back toward mission.

Summary: We seemed to be becoming a more theologically conservative, more politically progressive church that is irritated at resources being siphoned away from mission to national structures.

Why is this important for this summer’s General Convention? Because this summer we will make decisions that strike at the heart of what many perceive as our orthodoxy: marriage in our prayer book and in our governing documents. These changes will be pushed for “consistency” sake. Indeed, we will be more consistent if we, a church where many are performing same-sex marriages has that practice canonically in place. We will also be a much smaller church if that happens. This will be a bridge too far for many of the 150,000 or so remaining social conservatives in our church. In 2003 823,000 people worshipped in Episcopal Churches on Sunday mornings. In 2013 that number was 623,000 people, numbers that do not include the loss of another 10,000 Episcopalians in South Carolina. Do we really have another 100,000 Episcopalians to peel off to make us, to quote one of our seminary professors, “a leaner, meaner church”?

Far better would be to resist the urge to over-define ourselves. As Nick Knisely, bishop of Rhode Island says, “Anglicanism is tentative, nuanced, and compromised.” The tendency to over-definition is characteristic of other traditions: fundamentalism with detailed statements of faith and Rome over-defining the Eucharist in the 11th century come to mind.

My hope this summer is that cooler heads will prevail. That we will continue our previous trends toward holding the line on matters theological, being open politically, and that the scent of revolution that wanted to drive mission from a national vortex back into thousands of local communities to proclaim the Good News of Jesus in word and deed would be the place our leaders will focus this summer.

Will history repeat itself? One can only hope.


*Bunny trail: Episcopalians will tell you, chests heaving with pride, that our General Convention is the second largest legislative body in the world. When one considers that Episcopalians now comprise less than 1% of the Christians sitting in American churches on any given Sunday morning (623,000 in 2013), it raises one’s eyebrows at the hubris necessary to think that we need a decision making body second only to the group representing the one billion people of India.

Changing your church: The difference between attractive and bizarre


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I had a great case of teenage acne. My doctor prescribed one tetraclycline tablet per day to clear up my skin. It worked; my skin began to clear up. A big dance was on the horizon, though, and I wanted to ask a girl that I found to be particularly fetching. In my internal dialogue I wished my face looked better before I stood before this beautiful thing to ask her out. I thought, “If some tetracycline is making my face better, a bunch of tetracycline would make it much better. What I didn’t realize was that too much of a good thing has some pretty ugly side effects – such as nausea, vomiting, diarrhea, and my skin turning yellow.

In his old book The Tipping Point, Malcolm Gladwell describes the unintuitive fact that the difference between abject failure and runaway success is razor-thin. Gladwell powerful articulates that success is not additive but multiplicative-like a flu epidemic. He gives a dozen cases of small ideas that became iconic (like Sesame Street, Gore-Tex, and Hush Puppy shoes to name a few) when they “tipped.” He exposes the small tweaks that were key to getting diseases, social trends, events, and companies to “tip.” We have much to learn from Gladwell in the church – in particular his genius for mining data for what is actually there rather what we expect to see there.

Another area we could use Gladwell’s help with in the Episcopal Church: The razor thin difference between being attractive and being off-putting for the majority of seekers. Both involve change. But one change creates a fragrant aroma that draws you in. The other is a bridge too far. One is like cookies baking in the oven. The other like someone forgot to take out the trash. The first makes one interested in stepping further in. The other repulses.

Here is the principle that stands between the two: one standard deviation from the expected makes something attractive. Two standard deviations makes it bizarre. As an example, young men right now are really into big ol’ lumberjack beards and mustaches. But when one does what the fellow in the photo at the top of this post does with it, it is one standard deviation too far. It goes from attractive to bizarre.

You can see this in churches: A church that changes its music or preaching grows wildly. Change them both to something that runs counter to the expectations, and you become a bridge too far and are preaching to an empty room. You can become a socially engaged evangelical church (like Mission Community in Queen Creek, AZ) and explode, or liturgically evangelical (like New City in downtown Phoenix). Do both at the same time and it closes the front door rather than opening it.

You can see this in seminaries: A seminary that teaches the standard, expected evangelicalism starts an “Anglican Formation” program. These have become the fastest growing programs at more than a dozen evangelical seminaries across the country, while our seminaries continue to struggle for students. Why? One reason is that our seminaries tend to teach experimental theologies, community organizing, and a minimum of the expected biblical languages, scriptural foundations, and exegesis courses. We are two or three standard deviations past “attractive.” This makes our seminaries “scary” to gifted but unaffiliated students.

In another example, I started a church that had a difficult time generating momentum for a host of reasons. One significant issue was trying too many things at once. We were multi-ethnic and liturgical. Either one of those was attractive in our context. But being both liturgical and tri-ethnic in our leadership teams was a very difficult balance that kept many who were game for either/or but not both away from us. In addition, we had a third deviation from the norm: we were in a neighborhood of immigrants who had never heard of the Episcopal Church. And a fourth: We were a training ground for young adults in leadership, so our service quality was pretty uneven. Being “different” made people want to come. But we were often a too different for folks.

The church often gets lured into the fallacy that more of something successful is better. “Progressive politics helped us, so lets have progressive liturgies, and progressive theology.” (You could very easily substitute the word “conservative” here. Or most any other word, for that matter.) How do we avoid becoming bizarre?

Take aways:

-Ask good questions.

-Listen to both what those who are and those who are not visiting your church are saying.

-Know your culture.

-Ask the question, “What do we offer the body of Christ that is unique to this place and time?

-And don’t get lured into thinking that if a little of something works, a lot of that something is even better. More isn’t always better.






Funerals: Recovering hope in a culture terrified of death (2 of 2)

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I promise you interesting reading on a topic you were not looking for in the middle of Advent. Although not the usual topics for youth ministry and/or church planters, as advertised in part one (The obsession we cannot avoid), here is the text to our Q & A on funerals.  It will give you a glimpse into the purpose and power of the traditional burial office. It was produced by Nicholas Knisely, Bishop of Rhode Island, Bryan Owen, Rector of St. Luke’s Baton Rouge (blogs as Creedal Christian), and myself. It is available as text for websites or as a customizable flier.

Why have a funeral in a church?

One of the characteristics of an Episcopal or Anglican Church is that you will often see graves inside the church or on the church grounds. When we speak of the Church, we mean both the church militant (those who are alive right now) and the church triumphant (those who have died and ended their earthly race). When you worship in a liturgical Church you are literally and tangibly in the presence of the whole Church. A funeral in the church building is a sign that, even though death seems to divide us from those we love, the Body of Christ is never divided. As members of Christ’s body, we are still connected with those we love but see no longer. Therefore, a funeral in the church building foreshadows that day when we will be reunited with the entirety of the Body of Christ in the presence of God.

Why a burial office (prayer book funeral service) instead of a memorial?

Rather than focus on what we believe to have been important about our loved one’s life, the burial liturgy reminds all present that we are brought into a reconciled relationship with God after our death because of what God has done, not because of what we did in life. Using the burial office rather than trying to create a particular and personal memorial service is a consequence of that belief. In the burial office the gathered body of Christ expresses gratitude for God’s redeeming work in our loved one’s life, hands them over to God’s gracious care, and looks forward in hope to God’s future resurrection of us as well.

Why do clergy accompany the family on the initial consultation with the funeral home? 

It is often a good idea to have the church funeral planner accompany you to the mortuary in order to coordinate arrangements at the beginning of the planning process. The clergy/church representative is your advocate and a calm and supportive presence at a time when difficult decisions must be made.

Why is it important for the body or cremains of the deceased to be present?

Christians believe in the bodily resurrection, not just of Jesus, but of each of Jesus’ followers. We do not know what our new bodies will look like, but we do know that God is going to transform the essence of our whole selves, our minds, our souls, and our bodies. The presence of the body or cremains of our loved one is a sign to all of our trust in God’s plan to redeem and transform us in the end.

When there is a body, why is the casket closed and covered with a pall? 

Holy Scripture tells us that “to be away from the body is to be home with the Lord” (2 Corinthians 5:8). We close the casket because our loved one is no longer present-only their remains.

Once inside the church the casket is completely covered with the “pall.” As Easter people we are dressed in white in our final church service. The pall points to the reality that, whatever our station in life, we all come before God by virtue of being clothed in robes made white by Christ’s loving action on our behalf.

Why are there no eulogies?

Although there is a degree of latitude granted in some parishes, there is a longstanding tradition of not having eulogies in the burial office. This is because the burial office, rather than fixating on the past, orients our faces toward the future promised by God that is a consequence of our relationship with Jesus. It is a good thing to remember the lives of our loved ones and to give thanks for all they have meant to those who remain behind. That work of remembering, though, happens best when we can do it in conversation. Perhaps you will want to have someone speak about your loved one’s life during visitation hours before the burial office, or at the reception following.  You also have the option of having a Vigil the evening prior to the funeral as a time to offer prayers and to share memories of the deceased. (BCP, 465-466). *Feel free to speak with your priest if you wish to discuss this further.

Why is that ‘big candle’ used in the service?

The Paschal Candle is first lit each year in the Easter Vigil to symbolize Christ dispelling the darkness. As the candle is brought into the darkened church, we sing that the light of Christ has conquered the darkness of the grave. The Paschal candle is lit every time the Church celebrates a baptism. In baptism we are “sealed by the Holy Spirit” and “marked as Christ’s own forever.” (BCP, 308) The candle is lit at every funeral to remind us of this unbreakable bond and the truth that nothing in all of creation, including death itself, can separate us from the love of God in Christ Jesus our Lord (Romans 8:38-39).

Why Is the church adorned in white?

The church is adorned in white because the burial office is an Easter liturgy and focuses on the unexpected joy of the resurrection, which the Church has proclaimed for two thousand years. In the liturgy, there is a beautiful phrase, “Yet even at the grave we make our song, Alleluia, Alleluia, Alleluia.” It is in the hardest, darkest times of our lives, that we insist on proclaiming our hope that “in Christ all will be made alive” (1 Corinthians 15:22).

Why does The Prayer book select certain Scripture readings to be used in the service??

The Book of Common Prayer is the result of centuries of thought and theological reflection. As the result of this intentional conversation across generations, the prayer book has provided selections from the Holy Scriptures to sustain us at the time of death. There is a certain latitude given to the officiant and the family planning the liturgy to chose favorite hymns or alternative readings, but the appointed readings have been chosen because they speak directly to the resurrection hope that lies at the heart of the Christian faith.

Why do we have Communion?

God has given us the chance to be united with those we love but see no longer through the redeeming action of Jesus’ sacrifice on the cross. When we share in the sacrament of bread and the wine, partaking in the body and blood of our Lord, we are united with all the hosts of heaven, and all the members of Christ’s Church of all time. We share this final Communion meal, the family meal of God’s own household, in anticipation of that great day. We will not be able to share Thanksgiving or Christmas, birthday or anniversary meals any longer with the people we have lost, but we will, for eternity, share this Eucharistic meal with them. *There are occasions in which communion may not be desirable. Discuss this with the church when planning the particulars of the service.

In Summary

Few are the times in this present age when people are aware of God’s acting to graft us in to his larger and eternal purposes. Baptisms, weddings and funerals are among those occasions. It is in those events when time and eternity touch that we and our loved ones need the truth, beauty, and comfort of the words of Holy Scripture and the great tradition. The burial office exists because the final goodbye to your loved one is simply too significant a matter to make it up as we go.

The liturgy for the dead is an Easter liturgy that finds all its meaning in the resurrection of Jesus Christ.  It gives us permission to express deep sorrow over the death of loved ones.  It also reassures us that all who die in Christ share in the victory of his triumph over death.  Using this liturgy in the church for the burial of a Christian reaffirms and strengthens our faith that just as God raised Jesus from the dead, he will also raise us.

We are glad that you are considering our church for this important event in the life of your family.

Please contact the St. Jude’s church office at (602) 492-1772 to set up an appointment to plan the particulars of the ceremony.

We are planning for this to be the first of a series entitled “Your Church. For Life.” It will include Baptism, Confirmation, & Marriage, four events people look to mark in the church.logo

All of which is to say: When I die, do the world a favor. Give me a funeral.