(Vatican Radio) The Vatican’s Congregation for the Doctrine of the Faith on Tuesday published a new instruction on the burial of the dead and on the conservation of the ashes in cases of cremation.
The instruction reiterates the long held view that the Church is not opposed to the practice of cremation, though it continues to recommend that the bodies of the deceased be buried in cemeteries or other sacred places.
However the new document insists that ashes should not be kept in private houses and that the scattering of ashes on land or at sea is not permitted.
Please see below the full English text of the new instruction from the Congregation for the Doctrine of the Faith
Instruction Ad resurgendum cum Christo regarding the burial of the deceased and the conservation of the ashes in the case of cremation
1. To rise with Christ, we must die with Christ: we must “be away from the body and at home with the Lord” (2 Cor 5:8). With the Instruction Piam et Constantem of 5 July 1963, the then Holy Office established that “all necessary measures must be taken to preserve the practice of reverently burying the faithful departed”, adding however that cremation is not “opposed per se to the Christian religion” and that no longer should the sacraments and funeral rites be denied to those who have asked that they be cremated, under the condition that this choice has not been made through “a denial of Christian dogmas, the animosity of a secret society, or hatred of the Catholic religion and the Church”. Later this change in ecclesiastical discipline was incorporated into the Code of Canon Law (1983) and the Code of Canons of Oriental Churches (1990).
During the intervening years, the practice of cremation has notably increased in many countries, but simultaneously new ideas contrary to the Church’s faith have also become widespread. Having consulted the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Council for Legislative Texts and numerous Episcopal Conferences and Synods of Bishops of the Oriental Churches, the Congregation for the Doctrine of the Faith has deemed opportune the publication of a new Instruction, with the intention of underlining the doctrinal and pastoral reasons for the preference of the burial of the remains of the faithful and to set out norms pertaining to the conservation of ashes in the case of cremation.
2. The resurrection of Jesus is the culminating truth of the Christian faith, preached as an essential part of the Paschal Mystery from the very beginnings of Christianity: “For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures; that he was buried; that he was raised on the third day in accordance with the scriptures; that he appeared to Cephas, then to the Twelve” (1 Cor 15:3-5).
Through his death and resurrection, Christ freed us from sin and gave us access to a new life, “so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rm 6:4). Furthermore, the risen Christ is the principle and source of our future resurrection: “Christ has been raised from the dead, the first fruits of those who have fallen asleep […] For as in Adam all die, so also in Christ shall all be made alive” (1 Cor 15:20-22).
It is true that Christ will raise us up on the last day; but it is also true that, in a certain way, we have already risen with Christ. In Baptism, actually, we are immersed in the death and resurrection of Christ and sacramentally assimilated to him: “You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead” (Col 2:12). United with Christ by Baptism, we already truly participate in the life of the risen Christ (cf. Eph 2:6).
Because of Christ, Christian death has a positive meaning. The Christian vision of death receives privileged expression in the liturgy of the Church: “Indeed for your faithful, Lord, life is changed not ended, and, when this earthly dwelling turns to dust, an eternal dwelling is made ready for them in heaven”. By death the soul is separated from the body, but in the resurrection God will give incorruptible life to our body, transformed by reunion with our soul. In our own day also, the Church is called to proclaim her faith in the resurrection: “The confidence of Christians is the resurrection of the dead; believing this we live”.
3. Following the most ancient Christian tradition, the Church insistently recommends that the bodies of the deceased be buried in cemeteries or other sacred places.
In memory of the death, burial and resurrection of the Lord, the mystery that illumines the Christian meaning of death, burial is above all the most fitting way to express faith and hope in the resurrection of the body.
The Church who, as Mother, has accompanied the Christian during his earthly pilgrimage, offers to the Father, in Christ, the child of her grace, and she commits to the earth, in hope, the seed of the body that will rise in glory.
By burying the bodies of the faithful, the Church confirms her faith in the resurrection of the body, and intends to show the great dignity of the human body as an integral part of the human person whose body forms part of their identity. She cannot, therefore, condone attitudes or permit rites that involve erroneous ideas about death, such as considering death as the definitive annihilation of the person, or the moment of fusion with Mother Nature or the universe, or as a stage in the cycle of regeneration, or as the definitive liberation from the “prison” of the body.
Furthermore, burial in a cemetery or another sacred place adequately corresponds to the piety and respect owed to the bodies of the faithful departed who through Baptism have become temples of the Holy Spirit and in which “as instruments and vessels the Spirit has carried out so many good works”.
Tobias, the just, was praised for the merits he acquired in the sight of God for having buried the dead, and the Church considers the burial of dead one of the corporal works of mercy.
Finally, the burial of the faithful departed in cemeteries or other sacred places encourages family members and the whole Christian community to pray for and remember the dead, while at the same time fostering the veneration of martyrs and saints.
Through the practice of burying the dead in cemeteries, in churches or their environs, Christian tradition has upheld the relationship between the living and the dead and has opposed any tendency to minimize, or relegate to the purely private sphere, the event of death and the meaning it has for Christians.
4. In circumstances when cremation is chosen because of sanitary, economic or social considerations, this choice must never violate the explicitly-stated or the reasonably inferable wishes of the deceased faithful. The Church raises no doctrinal objections to this practice, since cremation of the deceased’s body does not affect his or her soul, nor does it prevent God, in his omnipotence, from raising up the deceased body to new life. Thus cremation, in and of itself, objectively negates neither the Christian doctrine of the soul’s immortality nor that of the resurrection of the body.
The Church continues to prefer the practice of burying the bodies of the deceased, because this shows a greater esteem towards the deceased. Nevertheless, cremation is not prohibited, “unless it was chosen for reasons contrary to Christian doctrine”.
In the absence of motives contrary to Christian doctrine, the Church, after the celebration of the funeral rite, accompanies the choice of cremation, providing the relevant liturgical and pastoral directives, and taking particular care to avoid every form of scandal or the appearance of religious indifferentism.
5. When, for legitimate motives, cremation of the body has been chosen, the ashes of the faithful 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.
From the earliest times, Christians have desired that the faithful departed become the objects of the Christian community’s prayers and remembrance. Their tombs have become places of prayer, remembrance and reflection. The faithful departed remain part of the Church who believes “in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Church”.
The reservation of the ashes of the departed in a sacred place ensures that they are not excluded from the prayers and remembrance of their family or the Christian community. It prevents the faithful departed from being forgotten, or their remains from being shown a lack of respect, which eventuality is possible, most especially once the immediately subsequent generation has too passed away. Also it prevents any unfitting or superstitious practices.
6. For the reasons given above, the conservation of the ashes of the departed in a domestic residence is not permitted. Only in grave and exceptional cases dependent on cultural conditions of a localized nature, may the Ordinary, in agreement with the Episcopal Conference or the Synod of Bishops of the Oriental Churches, concede permission for the conservation of the ashes of the departed in a domestic residence. Nonetheless, the ashes may not be divided among various family members and due respect must be maintained regarding the circumstances of such a conservation.
7. In order that every appearance of pantheism, naturalism or nihilism be avoided, 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. These courses of action cannot be legitimized by an appeal to the sanitary, social, or economic motives that may have occasioned the choice of cremation.
8. When the deceased notoriously has requested cremation and the scattering of their ashes for reasons contrary to the Christian faith, a Christian funeral must be denied to that person according to the norms of the law.
The Sovereign Pontiff Francis, in the Audience granted to the undersigned Cardinal Prefect on 18 March 2016, approved the present Instruction, adopted in the Ordinary Session of this Congregation on 2 March 2016, and ordered its publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, 15 August 2016, the Solemnity of the Assumption of the Blessed Virgin Mary.
Gerhard Card. Müller, Prefect
Luis F. Ladaria, S.I., Titular Archbishop of Thibica, Secretary
(from Vatican Radio)…
(Vatican Radio) The President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran has sent a Message to Hindus for the Feast of Deepavali (Diwali), entitled Christians and Hindus: Promoting hope among families .
“The health of society depends on our familial bonds and yet we know that today the very notion of family is being undermined by a climate that relativizes its essential significance and value,” Cardinal Tauran writes.
“It is in the family that children, led by the noble example of their parents and elders, are formed in the values that help them develop into good and responsible human beings,” – the Cardinal Tauran continues – “Too often, however, the optimism and idealism of our youth are diminished by circumstances that affect families. It is especially important, therefore, that parents, together with the wider community, instil in their children a sense of hope by guiding them towards a better future and the pursuit of the good, even in the face of adversity.”
The full text of the Message is below
PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE
Christians and Hindus: Promoting hope among families
MESSAGE FOR THE FEAST OF DEEPAVALI 2016
Vatican City
Dear Hindu Friends,
1. On behalf of the Pontifical Council for Interreligious Dialogue, we offer our best wishes as you celebrate Deepavali on 30 October 2016. May your celebrations around the world deepen your familial bonds, and bring joy and peace to your homes and communities.
2. The health of society depends on our familial bonds and yet we know that today the very notion of family is being undermined by a climate that relativizes its essential significance and value. So too, family life is often disrupted by harsh realities such as conflicts, poverty and migration, which have become all too commonplace throughout the world. There are, however, strong signs of renewed hope due to the witness of those who hold fervently to the enduring importance of marriage and family life for the wellbeing of each person and society as a whole. With this abiding respect for the family, and keenly aware of the global challenges daily confronting us, we wish to offer a reflection on how we, Christians and Hindus together, can promote hope in families, thus making our society ever more humane.
3. We know that the family is “humanity’s first school” and that parents are the “primary and principal” educators of their children. It is in the family that children, led by the noble example of their parents and elders, are formed in the values that help them develop into good and responsible human beings. Too often, however, the optimism and idealism of our youth are diminished by circumstances that affect families. It is especially important, therefore, that parents, together with the wider community, instil in their children a sense of hope by guiding them towards a better future and the pursuit of the good, even in the face of adversity.
4. Providing a formation and education in hope is thus a task of paramount importance for families (cf. POPE FRANCIS, Apostolic Exhortation Amoris Laetitia , 274-275), as it reflects the divine nature of mercy which embraces the disheartened and gives them purpose. Such an education in hope encourages the young themselves to reach out, in charity and service, to others in need, and so become a light for those in darkness.
5. Families, therefore, are meant to be a “workshop of hope” (POPE FRANCIS, Address at the Prayer Vigil for the Festival of Families, Philadelphia, 26 September 2015), where children learn from the example of their parents and family members, and experience the power of hope in strengthening human relationships, serving those most forgotten in society and overcoming the injustices of our day. Saint John Paul II said that “the future of humanity passes by way of the family” (Apostolic Exhortation Familiaris Consortio , 86). If humanity is to prosper and live in peace, then families must embrace this work of nurturing hope and encouraging their children to be heralds of hope to the world.
6. As Christians and Hindus, may we join all people of good will in supporting marriage and family life, and inspiring families to be schools of hope. May we bring hope’s light to every corner of our world, offering consolation and strength to all in need.
We wish you all a joyful Deepavali !
Jean-Louis Cardinal Tauran President
+ Miguel Ángel Ayuso Guixot, MCCJ Secretary
(from Vatican Radio)…
(Vatican Radio) Pope Francis on Monday evening received, in private, Venezuelan President Nicolás Maduro. A statement from the Holy See Press Office said, the meeting took place within the framework of the worrying political, social and economic situation that the country is going through, and that is having serious repercussions on the daily lives of the entire population.
In this way, the statement continued, the Pope, who has the welfare of all Venezuelans at heart, wanted to continue to offer his contribution to the country’s institutionality and every step that will help to resolve the outstanding issues and build trust between all parties.
The Pope invited the parties to show courage in pursuing the path of sincere and constructive dialogue to alleviate the suffering of the people, the poor first, and promote a climate of renewed social cohesion, which allows the nation to look with hope to the future.
(from Vatican Radio)…
(Vatican Radio) Pope Francis on Monday paid a visit to the 36th Jesuit General Congregation taking place in Rome. He addressed his Jesuit brothers – who elected the new Jesuit Superior General, Father Arturo Sosa Abascal, during this General Congregation – telling them that Church needs them: “As my predecessors have often told you, the Church needs you, counts on you and continues to turn to you with confidence, particularly to reach the geographical and spiritual places where others do not reach, or find it difficult to reach” he said. Please find below the Jesuit General Curia’s synthesis of Pope Francis’ address in English : Rome – October 24, 2016. The Holy Father, Pope Francis, this morning visited members of General Congregation 36 at the Jesuit General Curia. Welcoming the Holy Father to the Aula of the Congregation, Father General Arturo Sosa said, “Dear Pope Francis, in the name of the Society of Jesus meeting in the GC36 I welcome you to this Aula. Thank you for coming to our house. This meeting occurs in a very important moment of the GC36. We are discerning about the issues proposed by the whole Society.” While the Holy Father cannot participate in the General Congregation of the Society of Jesus, he can request that Society consider certain matters of greater importance with regard to mission. The Holy Father began his address by recalling messages of his predecessors to previous General Congregations. He thus started by saying, “While praying over what I would like to say, I remembered with particular affection the words of Pope Paul VI to us as we came to the end of the 32nd General Congregation: “This is the way, this is the way, Brothers and Sons. Forward, in nomine Domini. Let us walk together, free, obedient, united to each other in the love of Christ, for the greater glory of God.” The Holy Father also referred to the message of Pope Benedict XVI to members of General Congregation 35 in 2008, saying, “As my predecessors have often told you, the Church needs you, counts on you and continues to turn to you with confidence, particularly to reach the geographical and spiritual places where others do not reach, or find it difficult to reach.” He reminded the Jesuits that their mission is to walk together with the Pope, “free and obedient – going to the peripheries where others do not reach, under Jesus’ gaze and looking to the horizon which is the ever greater glory of God, who ceaselessly surprises us.” He noted that the vocation of a Jesuit is “to travel through the world and to live in any part of it where there is hope of greater service to God and of help of souls,” [Constitutions, 304]. The Holy Father reminisced that one of the early Jesuits, Jerome Nadal, used to say, “For the Society the whole world is our home.” In this Jubilee Year of Mercy, Pope Francis reminded the Society of Jesus about the importance that Saint Ignatius of Loyola placed on the works of mercy. “Works of mercy – caring for the sick in hospitals, begging for alms, sharing, teaching catechism to children, and the patient suffering of insults… are the daily bread of Ignatius and his first companions. They took care that none of these became obstacles!” The Pope noted, “The Jubilee of Mercy is an appropriate time to reflect about the works of mercy. I am saying it in plural, because mercy is not an abstract word, but a lifestyle that places concrete gestures before the word. These gestures touch the flesh of the neighbour and become institutionalised in works of mercy.” The Holy Father reminded members of General Congregation 36 that the Society of Jesus has the important mission of bringing consolation and joy in the lives of the people of God. “We can always take a step forward asking insistently for consolation. In the two Apostolic Exhortations and in Laudato Si, I consistently underlined the importance of joy. In the Spiritual Exercises, Ignatius invites us to contemplate ‘the office of consolation,’ which is the work of the Risen Christ Himself. This is the true work of the Society: to console the faithful people of God and to help them through discernment so that the enemy of human nature does not rob us of our joy: the joy of evangelising, the joy of the family, the joy of the Church, the joy of creation.” Historically, whenever Jesuits have gathered for a General Congregation, they have requested an audience with the Holy Father. It is an opportunity for the Holy Father to directly give a mission to the Society of Jesus in accordance with the fourth vow, the vow of obedience to the Holy Father in matters of mission, which many Jesuits profess. From the foundation of the Society, Ignatius Loyola and the early companions desired to make themselves available to the Pope for missioning. For members of General Congregation 36 who are in the midst of discerning the mission of the Society of Jesus within the larger mission of the Church, the audience with the Holy Father, to whom Jesuits have a special vow of obedience, was an important moment. The original text of Pope Francis’ address in Spanish can be found here . (from Vatican Radio)…
(Vatican Radio) Pope Francis on Monday warned against excessive rigidity and said God gives us the freedom and the gentleness to be merciful.
He was speaking during the homily at morning Mass in the Casa Santa Marta .
Drawing inspiration from the Gospel reading of the day which tells of when Jesus, who was teaching in the synagogue, healed a crippled woman and ignited the anger of the righteous, Pope Francis said “it is not easy to keep to the path indicated by God’s Law.
The reading by Matthew tells us that Jesus’ action provoked the fury of the leader of the synagogue who was “indignant that he had cured the woman on the Sabbath” because – he said – Jesus had violated God’s Law by doing so on the Sabbath day which is set aside for rest and worship.
And pointing out that the Jesus responded calling the leaders of the synagogue ‘hypocrites’, the Pope observed that this is an accusation Jesus often makes to those who follow the Law with rigidity. “The Law – he explained – was not drawn up to enslave us but to set us free, to make us God’s children”.
Concealed by rigidity, Pope Francis said, there is always something else! That’s why Jesus uses the word ‘hypocrites!’:
“Behind an attitude of rigidity there is always something else in the life of a person. Rigidity is not a gift of God. Meekness is; goodness is; benevolence is; forgiveness is. But rigidity isn’t!” he said.
In many cases, the Pope continued, rigidity conceals the leading of a double life; but, he pointed out, there can also be something pathological.
Commenting on the difficulties and suffering that afflict a person who is both rigid and sincere, the Pope said this is because they lack the freedom of God’s children: “they do not know how to walk in the path indicated by God’s Law”.
“They appear good because they follow the Law; but they are concealing something else: either they are hypocritical or they are sick. And they suffer!” he said.
Pope Francis also recalled the parable of the prodigal son in which the eldest son, who had always behaved well, was indignant with his father because he had joyfully welcomed back the youngest son who returns home repentant after having led a life of debauchery. This attitude – the Pope explained – shows what is behind a certain type of goodness: “the pride of believing in one’s righteousness”.
The elder son – Pope said – was rigid and conducted his life following the Law but saw his father only as a master. The other put rules aside, returned to his father in a time of darkness, and asked for forgiveness.
“It is not easy to walk within the Law of the Lord without falling into rigidity” he said.
The Pope concluded his homily with this prayer:
“Let’s pray for our brothers and sisters who think that by becoming rigid they are following the path of the Lord. May the Lord make them feel that He is our Father and that He loves mercy, tenderness, goodness, meekness, humility. And may he teach us all to walk in the path of the Lord with these attitudes.”
(from Vatican Radio)…