The American Way of Death Revisited - Jessica Mitford [94]
The Right Reverend James A. Pike, bishop of the Episcopal Diocese of California at the time, came out foursquare in favor of the “nosy” clergy. He urged that the pastor be called in first—that is, before the funeral director is consulted—when death occurs. The clergyman should accompany the family to the funeral parlor for the specific purpose of helping them to resist the pressures towards overspending. In any event, the casket, whether pine box or magnificent solid bronze, is, in the Episcopal Church, covered with a funeral pall during the service—“the point being to minimize the showpiece aspects. We feel that earthly remains are not to be made that much of.” Although the clergy strongly favor moderation in funeral expense and simplicity of decor, individual freedom in the choice of a coffin is respected: “If people insist on doing something foolish in the matter of funeral expense, that’s up to them, of course. What’s sometimes wrong is the element of pride, apparently fostered in the advertising approach of some funeral directors. In terms of a remedy, a lot of teaching in advance is needed—the use and purpose of the funeral pall, and why it is our position that the casket should be closed during the service.”
What about the practice of displaying the body in a slumber room at the mortuary before the funeral? “This might bring some comfort and peace to the relatives; one can see that the widow might wish a final glance at the deceased. This is a private affair, up to the family to decide.” While Bishop Pike was neutral on the matter of the “open casket” beforehand, he was definitely opposed to it during and after the service. “This is not merely my personal view,” he said. “Our tradition does not favor the ‘viewing of the remains’ after the service by those who have come. In other words, when the casket is closed after the preliminary period, it remains closed.”
Theologically, Bishop Pike explained, the body has served its sacramental purpose, that of housing the personality of the individual, “which in life to come receives a new, appropriate means of expression and relationship.” The remains are not the person; they are rather like discarded clothing. Nevertheless, as the outward and visible sign of personality, they are to be treated with respect and reverence. In the same way, the presence of the casket at the funeral service has a symbolic function, much like that of a flag in a parade. There is no objection to cremation; on the contrary, most Protestant clergy think it a very good idea. The memorial service, at which the coffin is not present, is also quite permissible, and this practice is, in fact, on the increase.
Is there any contradiction between the reverent treatment of human remains and the bequeathing of those remains to medical schools for research purposes? “No, a positive, constructive use of the body for medical research is by no means irreverent. It is in fact a noble and fine thing for a person to make such provision in his will. We believe in the Resurrection and the continuous personal life of the individual spirit, not of the earthly remains.”
Speaking of the use of flowers at funerals, Bishop Pike explained that while people are free to have flowers sent, this is not encouraged. More and more frequently, donations to charity in memory of the deceased are in order. “When many flowers are in fact sent, in many churches they are placed in the narthex or in the transept—except for flowers in the two vases at the altar.”
Lastly, Bishop Pike emphasized that the proper place for a religious funeral service is in church—and not in the “chapel” of a mortuary. Protestant ministers will officiate at the funerals of non-church members if asked to do so. Most churches make no charge whatsoever; some churches in the East do make a small charge to those who are not contributing members, “but it’s chicken feed compared to the overall cost of the funeral.” The family may want to make a small payment to the verger (