Kim Gentes

In reviewing the historical development of the sacraments throughout James White's book "Introduction to Christian Worship", there are some important conclusions that should not be missed. One that caught my attention, specifically, is the understanding and application of rites to the human life processes as covered by White's tenth chapter on "occasional services".  This deals with serious life milestones into which Christian care and ministry are especially important, such as reconciliation, ministry to the sick, marriage, ordination, commissioning, and ministry to the dead and bereaved.  White argues effectively that these crucial life stages need special care, and those have historically been very well ministered to via the pastoral rites which were administered as part of the sacramental system.

While much can be said in support of Luther's central arguments against the churches sacramental system (1), it is clearly recognized that the Protestant evisceration of all but the Eucharist and baptism left a gaping hole (2) in the genuine ministry that was afforded people via the sacramental system.  Specifically, I was drawn to the serious issue of ministry to the dead, dying and bereaved.  White's book reviews this topic in the final section of the last chapter of his book, sub-titled "Care of the Dead"(3).  Aptly placed, this is a final, gracious summary to conclude how Christian ministry seeks to minister to the complete person.  Certainly death is a part of the process for all of us, and while perhaps unpleasant a topic, I was surprised to learn how well the historic church has grasped the need to reach out on this level.

While I have spent little time personally considering this need in my life (or for those who would be left bereaved in my stead), this section challenged and encouraged me.  The fact that the Church historically began developing ministry in this deep area of need within the first few hundred years (4) speaks of how Christians saw the need to reveal God's love in such a serious and ominous context.  And while the focus of the ministry changed from a hopeful one to a fearful one for several hundred years, the desire was still to care for those deceased. As stated previously, the reformation had serious and dire consequences on some ministry practices and care of the dead was itself a sadly ironic victim.  This literally meant that ministry to the dead (and by extension the bereaved) was nullified to nothing much more than internment of the body by the reformers in the Westminster Directory of 1645 and others who completely removed any practice of it at all(5).

Recovery of this ministry has occurred slowly and has also included a movement from fear-based focus of the service to a somewhat secularized refusal to think about death(6).

What particularly piqued my interest on this topic was the final examination of more recent funeral practices.  Particularly, White's care to lend thoughtful insight regarding the use of a pall, and his insistence that the death ceremony retain a reality about it(7), reflecting both the truth about the human loss of bodily life and the juxtaposition of God-centered hope that exists for the Christian.  In this segment, White's suggestions move clearly from historical and anthropological to pastoral.  On the whole this seems out of place, but frankly so little is written for Christians on this subject it is very welcome, and his comments serve him well as they broadly equip the church on a very difficult topic without being onerous towards a particular styling.  His whole approach of honesty with devotion in the ministry to the dead and bereaved made me personally thankful. I began planning my own funeral service, taking White's advice in thinking towards a service of worship which could declare God's praise and hope to those who would attend.

 "for: The Institute of Contemporary and Emerging Worship Studies, St. Stephen's University,Essentials Red Online Worship Theology Course with Dan Wilt"

(1) James F. White, Introduction to Christian Worship (Nashville, TN: Abingdon Press, 2000), 188

(2) Ibid, 189

(3) Ibid, 295-303

(4,5,6) Ibid, 298

(7) Ibid, 300