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lbowlds0002
Guest
Why is there no sign of the cross at a funeral mass?
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edward_george1
Guest
The sign of the cross is done at the very beginning, before the priest sprinkles the casket with holy water.
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lbowlds0002
Guest
I just went to a funeral today and there was no sign of the cross before the sprinkling rite. I asked about it and they said there wasn’t one for funerals because technically the whole group of rites begins at the vigil, so I looked at the Order of Christian Funerals for the vigil, and I didn’t see it begin with the sign of the cross there either.
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Gabika50
Guest
God bless the poor padres where us lay folk are wondering “hey is this valid” or “oh the position of the hands” “Why don’t you do this in Latin?” Love the padre and be considered blessed you have him!!!
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Rayne2Step
Guest
Hello. Not picking a fight with anyone, but thank you for your words. Peace be with you and all
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Gorgias
Guest
Hmm. Doesn’t the rite say that the celebrant greets the congregation in the ordinary way? (I’d assume that this means “with the sign of the cross”?)
Now… the funeral liturgy does end without the dismissal, and the dismissal appears at the conclusion of the commendation/committal. But, I’ve never seen a funeral Mass begin without the sign of the cross.
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lbowlds0002
Guest
Here it is from paragraph 158 for the order of the Funeral Mass:
“If the rite of reception of the body takes place at the beginning of the funeral Mass, the introductory rites are those given here and the usual introductory rites for Mass, including the penitential rite, are omitted. If the rite of reception of the body has already taken place, the Mass begins in the usual way.”
If you look at the “introductory rites that are given here” in the Order of Christian Funerals, the introductory rite begins with the greeting (“The grace of our Lord Jesus Christ… be with you all.”), and not the sign of the cross.
So I guess it depends on if the reception of the body has already taken place, as paragraph 158 states, but I don’t understand why. Oh well.
By the way, I should mention: I’m not trying to be overly scrupulous or complain about the way mass was prayed. I just took on a new job in the diocesan office of worship so I am just trying to make sense of these things. Thanks everyone for trying to help!
“If the rite of reception of the body takes place at the beginning of the funeral Mass, the introductory rites are those given here and the usual introductory rites for Mass, including the penitential rite, are omitted. If the rite of reception of the body has already taken place, the Mass begins in the usual way.”
If you look at the “introductory rites that are given here” in the Order of Christian Funerals, the introductory rite begins with the greeting (“The grace of our Lord Jesus Christ… be with you all.”), and not the sign of the cross.
So I guess it depends on if the reception of the body has already taken place, as paragraph 158 states, but I don’t understand why. Oh well.
By the way, I should mention: I’m not trying to be overly scrupulous or complain about the way mass was prayed. I just took on a new job in the diocesan office of worship so I am just trying to make sense of these things. Thanks everyone for trying to help!
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JohnLilburne
Guest
I think the Sign of the Cross is removed as part of a inculturation process.
An article at https://www.rcan.org/sites/default/files/files/WOW V9 N1(2).pdf explains the process of translating the Latin edition of the liturgical book, the 1969 Ordo Exsequiarum . “The second stage is the translation of the Latin into the vernacular language, which was undertaken by the International Commission for English in the Liturgy (ICEl) and with ecclesiastical approval introduced in 1970 (Rite of Funerals). The third and final stage is one of inculturation, whereby the Latin editio typica is not only translated but also adapted to the temperament and tradition of the people.”
I have a 1971 book “The Rite of Funerals” published by E.J. Dwyer which is for Australia. (It has been superseded by a 1989 edition.) It had:
“36. If the station in the home is not held, the priest goes to the entrance of the church and there greets those present, offering them his sympathy. If it is the custom, he sprinkles the body with holy water and he may say one or more of the prayers given above for the station in the home.”
It also has:
“Mass
It seems to me that in the inculturation process n. 36 above becomes the section “Reception at the Church” described in 131 - 136 and 158 - 161.
[The article I linked to is “A New Funeral Rite” by Charles W. Gusmer is in “Word on Worship” Newsletter of the Worship Office, Archdiocese of Newark, NJ, November/December 1989, Volume 9, No. 1.]
An article at https://www.rcan.org/sites/default/files/files/WOW V9 N1(2).pdf explains the process of translating the Latin edition of the liturgical book, the 1969 Ordo Exsequiarum . “The second stage is the translation of the Latin into the vernacular language, which was undertaken by the International Commission for English in the Liturgy (ICEl) and with ecclesiastical approval introduced in 1970 (Rite of Funerals). The third and final stage is one of inculturation, whereby the Latin editio typica is not only translated but also adapted to the temperament and tradition of the people.”
I have a 1971 book “The Rite of Funerals” published by E.J. Dwyer which is for Australia. (It has been superseded by a 1989 edition.) It had:
“36. If the station in the home is not held, the priest goes to the entrance of the church and there greets those present, offering them his sympathy. If it is the custom, he sprinkles the body with holy water and he may say one or more of the prayers given above for the station in the home.”
It also has:
“Mass
- After the introductory rites, the liturgy of the word is celebrated. …”
It seems to me that in the inculturation process n. 36 above becomes the section “Reception at the Church” described in 131 - 136 and 158 - 161.
[The article I linked to is “A New Funeral Rite” by Charles W. Gusmer is in “Word on Worship” Newsletter of the Worship Office, Archdiocese of Newark, NJ, November/December 1989, Volume 9, No. 1.]
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