1. Ordinarily, it is better to avoid a formal sermon at funerals. It unnecessarily protracts4 the service, often to the serious discomfort5 of the people, while it overtasks the minister both in the preparation required and in the performance of the duty. In case of the death of some person occupying public station or official position in the church a sermon may be proper, but even then, it is usually better to deliver it on the following Sunday in the church. Sometimes also, in districts remote from the place of worship, where the people seldom hear preaching, there may be an advantage in a full sermon. But commonly a service at the house, brief, simple, tender, will secure the best results. This usually consists of the reading of a selection of Scriptures6, an address, and a prayer. Singing is added, if desired by the bereaved8 family and singers are available.
[p. 107] 2. Eulogies9 of the dead should be very sparingly indulged and should in no case be made a prominent feature. For much eulogy10, even of confessedly good qualities in the deceased, will almost always provoke remembrance of any opposite qualities he may have had, and will thus fail of its object. Besides, if eulogy forms a marked feature in a minister’s funeral addresses, the omission11 of it, when ministering at the funeral of one whom he cannot conscientiously12 eulogize, will be embarrassing to him, and will often give offense13 to the friends. An analysis of the character of the deceased at such a time is a very delicate and difficult task, and it should not be undertaken except in those comparatively rare cases where the character has been so conspicuous14 for its high qualities that the moral judgment15 of the community instinctively16 recognizes it as a fitting model. Great care should be exercised, also, in regard to expressing, in the address or prayer, an opinion as to the spiritual character and destiny of the deceased. A minister, in the fervid17 sympathy evoked18 by the occasion, is sometimes betrayed into forms of expression such as only Omniscience19 may rightfully use. It is, indeed, his right, at the interment of one whose Christian20 character has been well attested21, to assume that God’s promises have been fulfilled, and to speak gratefully and joyfully22 of the blessedness of the pious23 dead; but in so doing he should speak rather with the confidence of hope than with the assumption of an absolute knowledge of the secrets of the heart.
3. The subject-matter of the address will often be suggested by the special circumstances connected with the deceased or the occasion. Apart from these, many general lines of thought will suggest themselves to the thoughtful pastor. Of these the following may serve as [p. 108] hints: The fulness of power in the Gospel to prepare for death, in its renewing, justifying24, and sanctifying grace; The blessedness of the Christian beyond death, as admitted into the immediate25 presence of Christ and into the purity and associations of that holy place where He dwelleth; The glorious resurrection of the dead as the completing act of redeeming26 power and the ultimate goal of the Christian course; The certainty of the Christian’s hope, as based on the promises of an unchanging God, contrasted with the uncertainty27 of all earthly expectations. Or special phases of truth and sources of consolation28 may be presented in the informal development of some passage of Scripture7. Thus: The sympathy of Christ with the sorrowing, as seen at the grave of Lazarus and on other occasions; The certainty that affliction is not accidental but is ordered in the infinite love and wisdom of God; The compassion30 and tenderness of God, as seen in that He doth not afflict29 willingly; The high and blessed results He intends in affliction; The brevity of earthly sorrow and the eternity31 of heavenly joy. Subjects adapted to such occasions will continually suggest themselves to a pastor who is in living, personal sympathy with his congregation; and it is wise to note them down as they occur and carefully preserve them. At the funeral of an unconverted person the selection of a subject is sometimes difficult; for here the minister, while he must needs be a “son of consolation” to the bereaved, is also under obligation to be faithful to the Gospel and to the souls of men. He may not suggest, even by implication, a hope respecting the deceased which neither his sober judgment nor the truths he preaches allow him to feel; nor may he pursue a line of remark adapted to weaken a conviction of the solemn truth that a personal acceptance [p. 109] of Christ and a humble32 following of Him in this life are absolutely essential to salvation33; for in so doing he would be inconsistent and untruthful. It is equally evident, also, that in such a service, where he stands as a minister of consolation, it is not his duty to aggravate34 the sorrow of the bereaved by specially35 emphasizing the fearful doom36 of the unbeliever. Perhaps the general course of thought for such occasions would be found in topics which relate to the brevity and uncertainty of life; the way of salvation in the Gospel; the rectitude and tenderness of God’s providence37; the refuge for the afflicted38 in the sympathy and salvation of Christ—topics which, while necessitating39 no allusion40 to the spiritual character and state of the deceased, yet afford ample scope for presenting the nature and urgencies of the Gospel and the true sources of consolation for the bereaved. Whatever the topic, the spirit and manner should be dictated41 and pervaded42 by a genuine sympathy for the sorrowing, and a hearty43 appreciation44 of whatever was excellent in the character and life of the deceased. Though not a Christian, he may have been a valuable citizen, a just and generous man, a true and unselfish friend, a good husband and father. If any personal remarks are made, such characteristics may properly be recognized on such an occasion as honoring his memory and rendering45 his death a loss to the world.
4. The service at the grave should ordinarily be brief, as the people are standing46, and the circumstances of the place render an extended service undesirable47. Some pastors48 use here some one of the printed manuals of burial services, others read from Scripture, or repeat from memory, a selection of passages relating to death, the grave, and the resurrection, and others make a [p. 110] brief address. Whatever the method adopted, the service should be carefully prepared, and should vary in its form, in order to secure in this, as in all services, variety and adaptation to the occasion. The service is closed by the apostolic benediction49, prefaced sometimes by a few words of prayer.
5. It is desirable to visit the family in which death has occurred before the funeral services, both to express your sympathy in the affliction and to learn any facts respecting the deceased and the arrangements for the funeral that may be necessary for you to know. The pastor should here have the character of an adviser50 and friend. In all arrangements for the funeral it is better, in general, to conform to the customs of the community; but so far as he may use influence in regard to these, it should be in favor of inexpensive simplicity51 and against ostentatious display. Costliness52 and display at funerals constitute in many communities an evil of such serious proportions and consequences that the ministry53 should decidedly set their face against it; for, established as an inexorable custom, it often augments54 and perpetuates55 the sorrow of a death in the family by creating debt and pecuniary56 embarrassment57 which remain for years to come. It is also important to visit the family soon after the funeral to administer further consolation, and to follow up any good impressions which affliction has made. This is often one of the pastor’s best opportunities, as the heart is then tender and susceptible58 to religious influences. It is in these dark hours of adversity that the Gospel is felt in its saving, consoling, helping59 power in the soul, and the pastor here should work with Providence, carefully improving the opportunity.
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pastor
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n.牧师,牧人 | |
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influential
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adj.有影响的,有权势的 | |
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discretion
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n.谨慎;随意处理 | |
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protracts
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v.延长,拖延(某事物)( protract的第三人称单数 ) | |
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discomfort
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n.不舒服,不安,难过,困难,不方便 | |
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scriptures
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经文,圣典( scripture的名词复数 ); 经典 | |
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scripture
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n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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bereaved
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adj.刚刚丧失亲人的v.使失去(希望、生命等)( bereave的过去式和过去分词);(尤指死亡)使丧失(亲人、朋友等);使孤寂;抢走(财物) | |
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eulogies
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n.颂词,颂文( eulogy的名词复数 ) | |
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eulogy
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n.颂词;颂扬 | |
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omission
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n.省略,删节;遗漏或省略的事物,冗长 | |
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conscientiously
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adv.凭良心地;认真地,负责尽职地;老老实实 | |
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offense
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n.犯规,违法行为;冒犯,得罪 | |
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conspicuous
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adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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judgment
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n.审判;判断力,识别力,看法,意见 | |
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instinctively
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adv.本能地 | |
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fervid
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adj.热情的;炽热的 | |
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evoked
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[医]诱发的 | |
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omniscience
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n.全知,全知者,上帝 | |
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Christian
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adj.基督教徒的;n.基督教徒 | |
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attested
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adj.经检验证明无病的,经检验证明无菌的v.证明( attest的过去式和过去分词 );证实;声称…属实;使宣誓 | |
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joyfully
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adv. 喜悦地, 高兴地 | |
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pious
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adj.虔诚的;道貌岸然的 | |
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justifying
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证明…有理( justify的现在分词 ); 为…辩护; 对…作出解释; 为…辩解(或辩护) | |
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immediate
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adj.立即的;直接的,最接近的;紧靠的 | |
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redeeming
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补偿的,弥补的 | |
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uncertainty
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n.易变,靠不住,不确知,不确定的事物 | |
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consolation
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n.安慰,慰问 | |
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afflict
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vt.使身体或精神受痛苦,折磨 | |
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compassion
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n.同情,怜悯 | |
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eternity
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n.不朽,来世;永恒,无穷 | |
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humble
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adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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salvation
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n.(尤指基督)救世,超度,拯救,解困 | |
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aggravate
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vt.加重(剧),使恶化;激怒,使恼火 | |
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specially
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adv.特定地;特殊地;明确地 | |
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doom
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n.厄运,劫数;v.注定,命定 | |
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providence
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n.深谋远虑,天道,天意;远见;节约;上帝 | |
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afflicted
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使受痛苦,折磨( afflict的过去式和过去分词 ) | |
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necessitating
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使…成为必要,需要( necessitate的现在分词 ) | |
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allusion
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n.暗示,间接提示 | |
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dictated
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v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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pervaded
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v.遍及,弥漫( pervade的过去式和过去分词 ) | |
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hearty
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adj.热情友好的;衷心的;尽情的,纵情的 | |
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appreciation
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n.评价;欣赏;感谢;领会,理解;价格上涨 | |
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rendering
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n.表现,描写 | |
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standing
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n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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undesirable
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adj.不受欢迎的,不良的,不合意的,讨厌的;n.不受欢迎的人,不良分子 | |
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pastors
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n.(基督教的)牧师( pastor的名词复数 ) | |
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49
benediction
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n.祝福;恩赐 | |
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adviser
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n.劝告者,顾问 | |
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simplicity
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n.简单,简易;朴素;直率,单纯 | |
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costliness
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昂贵的 | |
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ministry
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n.(政府的)部;牧师 | |
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augments
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增加,提高,扩大( augment的名词复数 ) | |
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perpetuates
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n.使永存,使人记住不忘( perpetuate的名词复数 );使永久化,使持久化,使持续 | |
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pecuniary
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adj.金钱的;金钱上的 | |
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embarrassment
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n.尴尬;使人为难的人(事物);障碍;窘迫 | |
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susceptible
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adj.过敏的,敏感的;易动感情的,易受感动的 | |
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59
helping
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n.食物的一份&adj.帮助人的,辅助的 | |
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