Today I am in Paris, having just visited the Cathedral of Saint-Denis just north of Paris. In that Cathedral is located the French Royal Necropolis. Surrounded by over 140 tombs of French Nobility, 40 of which are Kings, including King St. Louis IX, with their grand but sober funerary monuments, the immense temporal power that was wielded by those now laid to rest is evident, but even in death they seem to recognize that their power was finite and ultimately subservient to that of Christ’s, as on many monuments is incorporated effigies in prayerful posture often on their knees in the direction of an altar.

Continuing the church’s practice of contemplating death and praying for the dead, especially in November, I now invite us to contemplate how hope is present, even in death, with our Holy Father from his homily given on All Souls’ Day.

As Catholics, it’s crucial that we understand not only the Catholic Church’s practices but also the reasons behind them, particularly in our funeral rites. Like all liturgical rites, funerals serve a specific purpose within the life of the Church. Catholic funeral rites consist of three liturgies, each with a distinct role in ministering to the bereaved and commemorating the deceased.

The Eucharist is truly a gift to us. In fact, it’s a continuation of Christ’s total gift of self that began with his incarnation, came to its culmination on the cross where he died for us, and continues to be present to us under the appearance of simple bread and wine. Because the Eucharist is such a precious gift to us, it must be treated with respect.

“Tho’ I’m no Catholic, I listen hard when the bells in the yellow—brick tower of their new church ring down the leaves … ring in Sunday morning and old age which adds as it takes away. Let them ring, only ring! … Let them ring for the eyes and ring for the hands and ring for the children of my friend who no longer hears them ring … O bells ring for the ringing! The beginning and the end of the ringing! Ring ring ring ring ring ring ring Catholic bells—!” (Excerpt of a poem by William Carlos Williams, 1883-1963)

The spiritual and bodily meanings of proskynein [i.e., adoration on one’s knees] are really inseparable. The bodily gesture itself is the bearer of the spiritual meaning, which is precisely that of worship. When kneeling becomes merely external, a merely physical act, it becomes meaningless. On the other hand, when someone tries to take worship back into the purely spiritual realm and refuses to give it embodied form, the act of worship evaporates. Worship is one of those fundamental acts that affect the whole man. That is why bending the knee before the presence of the living God is something we cannot abandon.

Ever wonder why the bread we use at Mass, then consecrated into the Precious Body of the Blessed Sacrament, is different from other bread we might normally encounter, and not just Wonder Bread? The way in which the bread is made is strictly regulated by the Church, and the wine for the Precious Blood is no different. The regulations, while allowing for some broad differences (though not often seen in the USA), are very precise about the most important details to ensure that the bread is real bread and the wine is real wine that would be analogous to the same that our Lord would have used when he instituted the Eucharist.

According to Catholic theology, baptism is much more than merely a symbolic sign of belonging to the church. It is the means by which a person is incorporated into Christ, becoming a member of his mystical body. Baptism, accordingly, makes the baptized an alter Christus, another Christ, and thereby grants us the common offices of priest, prophet, and king. This is precisely why, for example, every candidate for baptism is anointed with oil, just as, in the Old Testament, priests, prophets, and kings were anointed upon assumption of their offices.