Relevant bibliographies by topics / Church funeral

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Church funeral'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "Church funeral"

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Oliver, E. "Die rol en taak van die kerk ten opsigte van begrafnisgebruike." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 558–79. http://dx.doi.org/10.4102/ve.v28i2.122.

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The modern trend to keep death at a distance has a negative impact on Christians. It seems as if the Church is following this societal pattern and is incompetent to provide sufficient information and preparation to church members. This can be one of the reasons why people who are confronted by the trauma of death, are not able to coupe or find comfort and security in their faith. The historical development of funeral rites, as well as the viewpoint of the different South African sister churches regarding funerals, are responsible for the current gap in ministry to the bereaved. This gap can be filled by redirecting the theological focus of the church, also by providing information, training and guidance to both church members and support groups, and by reforming funeral rites.
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Shelbourn, Carolyn. "Comforted But Not Compensated? Mourners and Funeral Picketing in English Law." Ecclesiastical Law Journal 17, no. 3 (September 2015): 283–94. http://dx.doi.org/10.1017/s0956618x15000435.

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In recent years there have been protests at Armistice Day services and at the funeral of Margaret Thatcher, but these events seem insignificant compared to the impact of the ‘funeral picketing’ carried out in the United States by members of the Westboro Baptist Church, principally at the funerals of American forces personnel killed on active service. This has caused considerable distress to family members and wide public outrage. In 2011 the United States Supreme Court held in Snyder v Phelps that the right of freedom of speech of the WBC rendered them immune to claims for damages by mourners affected by their picketing. This article will first consider how English secular and canon law could be used to restrict the practice of funeral picketing and secondly discuss whether current law could provide a remedy for mourners distressed by funeral picketing and other forms of protest at funerals, were they to take place.
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Janczewski, Zbigniew. "Ewolucja przepisów dotyczących pogrzebu kościelnego od Kodeksu Prawa Kanonicznego z 1917 r." Prawo Kanoniczne 43, no. 1-2 (June 5, 2000): 123–40. http://dx.doi.org/10.21697/pk.2000.43.1-2.06.

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Church funerals are to be celebrated according to the norms of the liturgical books. In these rites the Church prays for the spiritual support of the dead, it honors their bodies, and at the same time it brings to the living the com fort of hope. Many funeral regulations are also in the Canon Law. This article shows the canon norms from the year 1917 to the Code of Canon Law of the pope John Paul II.
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Caton, Donald. "Daisy’s Funeral—Mt. Moriah Baptist Church." Anesthesiology 118, no. 2 (February 1, 2013): 458–59. http://dx.doi.org/10.1097/aln.0b013e31825fae42.

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Nordström, Birgitta. "Dressing the dead body." Approaching Religion 6, no. 2 (December 14, 2016): 143–55. http://dx.doi.org/10.30664/ar.67599.

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My current research focuses on textiles and rites, especially woven textiles for funerals and moments of loss. What active role can a textile such as an infant-wrapping cloth or a funeral pall play in the mourning process? This article will describe the development and current questions that address 1) the infant-wrapping cloth – the textile that is used to dress, clothe, or cover the dead body with particular attention to the question of infant mortality and the material practices of care. 2) The funeral pall that is used at funerals, draped over the coffin or as a body cover at hospital viewing rooms. One example to be presented is Kortedalakrönika (‘The Chronicle of Kortedala’), a collaborative project, woven for a church in Gothenburg. My work is based in artistic practice but opens up several scientific and existential questions.
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Caswell, Glenys. "Death as a Fateful Moment? The Reflexive Individual and Scottish Funeral Practices." Sociological Research Online 16, no. 3 (August 2011): 56–65. http://dx.doi.org/10.5153/sro.2450.

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Death is considered by some commentators to be problematic for the inhabitants of a late modern era, so that when individuals are confronted by death they revert to using traditional institutions and practices. This paper draws on sociological research exploring Scottish funeral practices to consider whether this is the case, or whether individuals are able to employ a process of self-reflexivity even when they are planning the funeral of someone about whom they cared. Two funerals are described in the article, and the suggestion is made that their organisers behaved some of the time as reflexive individuals as well as also making use of the traditional authorities of modernity, such as the family and church.
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Žičkienė, Aušra, and Kristina Syrnicka. "Funeral Hymns of Lithuanians and Vilnius Region Poles’: General Features and Trends of the Repertoire." Vilnius University Open Series, no. 5 (December 4, 2020): 163–88. http://dx.doi.org/10.15388/vllp.2020.8.

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The article discusses the key features and trends of the repertoire of Catholic funeral hymns, functioning in Lithuania in both Polish and Lithuanian; at the same time attempts are made to grasp the possible causes of mutual interactions and influences. In combining literary and ethnological approaches, field research data, historical sources, printed and manuscript hymns are analysed and interpreted, related scientific literature is examined. The conclusion is reached that the similarity and commonalities of the Lithuanian and Vilnius Region Poles’ folk piety funeral repertoire were, and still are, a result of similar cultural conditions. The basis of the old repertoire is primarily determined by trends, influences, and themes coming from Poland, while the areas of the modern repertoire’s influence are much broader: both general international trends and a broad mutual influence can be noted.In Lithuania’s villages and cities it is still common practice to invite a group of hymn-singers to a funeral wake and burial ceremony. Singing of funeral hymns is an old tradition, likely coming from the 17th c., from Poland, slowly covering also the territory of modern-day Lithuania and gradually settling down, gaining distinct regional features. However, we do not have any accounts as to whether a folk piety funeral repertoire existed in Lithuanian – it likely formed later.The texts of funeral songs can be divided into several groups according to their origin and function: some are adapted from church liturgies and are traditional church hymns, while others were created at different times by either anonymous local authors or well-known songwriters. Some hymns, for a long time, functioned as part of the liturgy of death and funerals, they established themselves in the practice of folk piety, while others became part of the funeral repertoire when they came into it from various thematically-fitting church calendar holidays or they were created by known or (more often) anonymous songwriters, then spreading among the people.The similarities of the repertoire of Lithuanian and Polish funeral songs are first of all a result of close cultural conditions. The texts of the oldest repertoire of funeral hymns were usually translated from Polish to Lithuanian, with the former taking root in the practices of folk piety much earlier. The melodies of hymns also mostly came from Poland; many are of liturgical origin, although over the centuries they grew into the local musical environment and gained a distinctive tone.The trends of the formation of the new hymns (from the beginning of 20th c. until now), on the one hand, are a continuation of the previous ones; however, on the other hand, local (Lithuanian) features, resulting from the faster and wider spread of information, become clearer, as well as various international influences. A certain group of hymns exists only in Lithuania, we can clearly see the influence of the Lithuanian environment on the poetry and melodics of Polish-language funeral hymns. This repertoire spreads only through writing down by hand the texts, while melodies are learned by ear; they are not published in any hymnals approved by the Church.
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Minvaleev, Sergey A. "Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians." Finno-Ugric World 11, no. 2 (September 18, 2019): 183–94. http://dx.doi.org/10.15507/2076-2577.011.2019.02.183-194.

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Introduction. The article reveals funeral and memorial rituals of the Ludian Karelians at the end of the 19th – beginning of the 20th centuries, which have Christian origins and exposes their further transformations. Materials and Methods. This research is based on an integrated approach to the humanities. The most valuable group of sources for the research is unpublished expeditionary materials, stored in the archives of the Republic of Karelia and Finland. Results and Discussion. The funeral and memorial tradition depends on Orthodox funeral complex of rites. Almost every aspect of the funeral, which has Orthodox semantics, find its own interpretation in mind of the Karelians, such as candles at a casket necessary to light a way for a deceased in the next world; the sacrament of penance obligatory for the living not to carry any sins of the dead; the requiem mass to grant peace to the departed soul and etc. A priest participated in all steps of funeral ceremony: from a confession to common wakes. In the Soviet era a priest’s role in burial practices of Karelian countryside begun to subside by elderly women who could read in Church Slavonic. Ludian burial practices contain some echoes of burial orgies (also known as “funny funerals”) and ancestor worship. Conclusion. Despite of atheistic propaganda and intense fighting of the Soviet State against religion, Christian funeral ceremonies continued to be observed by Ludian Karelians and preserved the features of the Pagan-Christian syncretism.
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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (July 13, 2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.

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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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Gibbs, Philip, and Heather Worth. "‘Eat coffee candy and die’: sex, death and Huli funerals." Sexual Health 9, no. 5 (2012): 497. http://dx.doi.org/10.1071/sh12018.

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Background: Sex and death have traditionally been linked in Huli culture in the Southern Highlands in Papua New Guinea. Huli regarded that close contact with women could result in men becoming sick or dying. However, there has been rapid social and economic development in the area and Huli traditions are changing. At the same time, HIV prevalence is rising. Methods: Twenty-five semistructured in-depth interviews were carried out with key informants during a study on HIV risk in the Southern Highlands. Interviews were conducted mostly in Tok Pisin. Interviews were transcribed and the data were analysed though thematic coding. Results: Huli people use ‘eating coffee candy’ as a metaphor for engaging in sex at funerals. This is very new and against traditional values, where women attended funerals and men only built the coffins and buried the body. Nowadays, sex occurs at funerals. This change has disturbed older people because it has not only changed the customary meaning of the funeral space, but it has also encouraged the spread of HIV. Huli use the fatalistic expression ‘Eat coffee candy and die,’ to refer to funerals as a space of HIV risk. Conclusion: Huli community and church leaders, and health workers are attempting to deal with the situation by not allowing men to stay at the funeral site overnight, burying the dead on the same day they die and using customary village law to charge men caught having sex at a funeral. However, traditional beliefs and rapid social change in the context of an HIV epidemic need to be taken into account.
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Dissertations / Theses on the topic "Church funeral"

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Faunch, Christine Jennie Margaret. "Church monuments and commemoration in Devon c.1530-c.1640." Thesis, University of Exeter, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244420.

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Townsend, Gregg Donald. "Witness to the resurrection planning and leading the funeral service for unchurched persons /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p075-0073.

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Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.

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Dottori, Mauricio. "The church music of Davide Perez and Niccolo Jommelli, with especial emphasis on their funeral." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1997. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.390892.

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D'Ercole, Mark Joseph. "The role of ritual in death and bereavement a look at the relationship between the Orthodox Christian funeral service and the four tasks of mourning /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Irvine, Howard S. "Mormon Mortuary Patterns at the Block 49 and Seccombe Lake Cemeteries." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTGM,19169.

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Persenius, Ingrid. "Omsorg och mänsklig värdighet : teoretiska och empiriska perspektiv på förbättringsarbete i Svenska kyrkan med inriktning på begravningar /." Uppsala : Acta Universitatis Upsaliensis (AUU) : Uppsala universitetsbibliotek [distributör], 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-6895.

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Anjos, Emilson Soares dos. "Modificações litúrgicas como expressão do processo de transplantação: as divergências e as convergências no ritual de funeral da Igreja Messiânica Mundial do Japão e do Brasil." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1846.

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Made available in DSpace on 2016-04-25T19:20:20Z (GMT). No. of bitstreams: 1 Emilson Soares dos Anjos.pdf: 4432622 bytes, checksum: ff931c3d25e7f03388c515a6776fe0eb (MD5) Previous issue date: 2012-03-29
This dissertation addresses issues related to convergence and divergence of the funeral ceremony of the Church of World Messianity in Japan and Brazil. Funeral plays a fundamental role in the religious work of the Church of World Messianity. The model of ritual presented throughout the presentpaper was proposed by the Second Spiritual Leader,Nidai-Sama, and considered ideal for this kind of rite of passage. The Second Spiritual Leader Nidai-Sama and (wife of the founder Mokichi Okada), who grounded the liturgy principles of the Church of World Messianity, wrote teachings to guide the followers through the fullfilment of such acts. Therefore, given the different cultural aspects between the two countries as well as the specific aspects of the Church of World Messianity, we seek to answer the following questions:Were there any adaptations to the process of transplantation of a liturgy from Japan to Brazil? If adaptations occurred in different poles (cultural, religious and social ones), with theirrespective traditions and habits, which were these adaptations and in which aspects did theytake placeregarding the practice of funeral ritual in the host culture? To answer these questions, we seek justification in the Theory of Religious Transplantation, by Martin Baumann, which allowed us to conclude that convergences and divergences occurring in the transplantation process contributed to a better understanding of rituals of messianic doctrine by the Brazilian community
Esta dissertação aborda questões relacionadas às convergências e às divergências da cerimônia de funeral da Igreja Messiânica Mundial no Japão e no Brasil. O ritual de funeral exerce papel fundamental no trabalho religioso da Igreja Messiânica Mundial, e o modelo de ritual apresentado ao longo desse trabalho foi proposto pela Segunda Líder Espiritual,Nidai-Sama, e considerado como ideal para esse tipo de ritual de passagem. A Segunda Líder Espiritual Nidai-Sama (esposa do fundador MokitiOkada), que sistematizou a liturgia da IMM, escreveu Ensinamentos para nortear os fiéis na realização desses atos litúrgicos. Assim sendo, considerando os diferentes aspectos culturais entre os dois países bem como os aspectos específicos da Igreja Messiânica Mundial, busca-se responder às perguntas: Houve adaptações necessárias ao processo de transplantação de uma liturgia do Japão para o Brasil? Se aconteceram adaptações nos diferentes polos (culturais, religiosos e sociais), com seus respectivos usos e costumes, quais foram essas adaptações e em que pontos elas ocorreram na prática do ritual de funeral na cultura anfitriã? Para responder a essas indagações, buscamos fundamentação na Teoria da Transplantação Religiosa, de Martin Baumann, a qual nos permitiu concluir que as convergências e as divergências ocorridas nesse processo de transplantação contribuíram para uma melhor compreensão dos rituais da doutrina messiânica pela comunidade brasileira
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Moureau, Emmanuel. "Bâtir pour l'éternité : le cardinal Pierre des Prés (1280-1361) et la collégiale Saint-Martin de Montpezat-de-Quercy." Thesis, Toulouse 2, 2018. http://www.theses.fr/2018TOU20022/document.

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Durant la papauté d'Avignon,si la plupart des cardinaux sont inhumés soit dans la cité pontificale, soit dans leur pays d'origine, certains d'entre eux choisissent au contraire de fonder dans leur lieu d'origine non seulement une communauté religieuse mais également des bâtiments pour accueillir leur tombeau. Ils imitent en cela les papes successifs, notamment Clément V et Clément VI. En parallèle, se développe au XIVe siècle, sous l’impulsion de Jean XXII, la création de nouvelles collégiales séculières dans le Midi de la France. Pierre des Prés (1280-1361), quercynois, est un proche de Jean XXII. Juriste, il gagne la confiance du pape qui le créé cardinal en 1321, puis l’investit de la charge de vice-chancelier de l’Église en 1325. La première partie de ce travail est consacrée à une biographie de ce personnage et montre également son désir d’élever socialement les membres de sa famille. Le cardinal des Prés est aussi, tout comme d’autres cardinaux parmi ses contemporains, le fondateur d’une communauté religieuse, chargée de veiller sur sa dépouille. S’il a choisi des chanoines séculiers, d’autres ont privilégié les ordres Mendiants. C’est ce choix qui est examiné et étudié dans la seconde partie. Pour abriter ces religieux, Pierre des Prés a fait édifier une église dans son village natal, Montpezat-de-Quercy. Classée au titre des Monuments Historiques dès 1840, cet édifice s’avérait peu connu. Notre étude replace la collégiale Saint-Martin dans son contexte de construction, entre 1337 et 1343, mais présente également les matériaux utilisés, les techniques employées, l’organisation du chantier et les hommes qui ont oeuvré sur le projet. Enfin, la dernière partie aborde la question de la mémoire du cardinal, construite grâce à son tombeau et aux nombreux objets offerts par lui à son chapitre collégial. Grâce à ces derniers, le souvenir de Pierre des Prés s’est transmis de siècle en siècle, donnant ainsi raison aux vers de Pétrarque : la renommée vainc la mort
During the papacy of Avignon, so most cardinals are buried either in the pontifical city, or in their country of origin, some of them choose contrary to founding in their place of origin not only one religious community but also of the buildings to accommodate their tomb. They imitate in that the successive popes, in particular Clement V and Clement VI. In parallel, develops at the 14th century, under the impulse of John XXII, the creation of secular collegial news in the South of France.Pierre des Prés (1280-1361), quercynois, is a close relation of John XXII. Lawyer, it gains the confidence of the pope who created it cardinal in 1321, then invests it in 1325 load of vice-chancellor of the Church. The first part of this work is devoted to a biography of this character and also shows his desire to socially raise the members of its family.The cardinal des Prés is also, just like of other cardinals among his contemporaries, the founder of a religious community, charged to take care on his skin. If it chose secular canons, others privileged the orders Beggars. These is the choice which is examined and studied in the second part. To shelter these monks, Pierre des Prés made build a church in his native village, Montpezat-of-Quercy. Classified with the title as of Historic buildings by 1840, this building proved little known. Our study replaces collegial church Saint Martin in her context of construction, between 1337 and 1343, but also presents the materials used, the techniques employed, the job management and the men who have work on the project. Lastly, the last part tackles the question of the memory of the cardinal, built thanks to his tomb and with the many objects offered by him to its collegial chapter. Thanks to the latter, the memory of Pierre des Prés was transmitted of century in century, thus agreeing with the worms of Pétrarque: the fame overcomes death
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M'bra, Jean-Claude. "Usages funéraires et mission de l'Eglise chez les Baoulés de Côte d'Ivoire : jalons pour une théologie thanatique africaine à la lumière de l'inculturation." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK007.

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La problématique de la célébration des funérailles chrétiennes dans un contexte de double appartenance religieuse chez les Baoulés de Côte d’Ivoire permet d’axer la réflexion sur la théologie de l’inculturation de la foi. En reconsidérant par ailleurs le concept de la double appartenance, on peut soutenir que celui-ci devient une exigence de l’inculturation comprise comme une « dramadialogie ». Elle s’inscrit dans une logique de dialogue, entre le christianisme et les croyances religieuses baoulées, au cours duquel les éléments de la culture baoulée meurent à leurs non valeurs en vue d’une résurrection transfiguratrice. Mais en même temps, cette culture, en accueillant ce message, enrichit le patrimoine ecclésial. La réappropriation du discours théologique chrétien sur la mort et la ritualité funéraire, à partir d’un horizon de sens africain, est la particularité de cette construction théologique, qui est à situer également à l’intérieur de ce même champ sémantique du processus de l’inculturation vue comme une « dramadialogie ». On n’oubliera cependant pas de souligner que toute cette trajectoire de théologie thanatique inculturée, éclairée par l’actualité du mystère pascal doit s’ouvrir aussi à la catholicité pentecostale de l’Église
The question of the celebration of Christian funerals in a context of dual religious affiliation among the Baoulés of Côte d'Ivoire obliges us to focus our reflection on the theology of the inculturation of faith. On reconsidering moreover the concept of dual affiliation, it can be argued that this notion becomes a requirement of inculturation understood as a "dramadialogy". It fits into a logic of dialogue between Christianity and Baoulé religious beliefs in the course of which the elements of the Baoulé culture die off to their non-values for a transfigurative resurrection. But at the same time, by welcoming this message, this culture enriches the heritage of the Church. The reappropriation of the Christian theological discourse on death and funeral rituals from a perspective of African sense is the peculiar feature of this theological construction which is also to be situated within the limits of this same semantic field of the process of inculturation seen as a "dramadialogy". We should not forget, however, to point out that this entire trajectory of inculturated thanatic theology, enlightened by the actuality of the paschal mystery, must also open up to the Pentecostal catholicity of the Church
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Books on the topic "Church funeral"

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Catholic Church. Order of Christian funerals: Funeral mass. Collegeville, Minn: Order of St. Benedict, Inc., 1989.

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Callier, Carl. Funeral statistics. Perryville, Mo: St. Mary's Seminary, 1989.

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Wilson, A. N. God's funeral. New York: W.W. Norton, 1999.

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Wilson, A. N. God's funeral. London: John Murray, 1999.

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Planning a funeral service: A guide to planning a funeral in the Episcopal Church. Harrisburg, Pa: Morehouse Pub., 1998.

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Planning the Catholic funeral. Collegeville, Minn: Liturgical Press, 2005.

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The new funeral book: The funeral mass with prayers. Chawton, UK: Redemptorist Publications, 2012.

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A guide to funeral planning. Independence, Mo: Worship Commission, Reorganized Church of Jesus Christ of Latter Day Saints, 1985.

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Catholic Church. The Funeral Mass and Rite of Committal from the order of Christian funerals. Notre Dame, Ind: Ave Maria Press, 2004.

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Your guide to a Catholic funeral. Liguori, MO: Liguori Publications, 1997.

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Book chapters on the topic "Church funeral"

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Lichau, Karsten. "Feeling Political on Armistice Day: Institutional Struggles in Interwar France." In Feeling Political, 189–217. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-89858-8_7.

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AbstractThis chapter illustrates how disputes in interwar France between the state, the church, and veterans’ organizations were articulated through the emotional staging of commemoration ceremonies for those killed in the First World War. While the state sought to establish a ceremony that, in accordance with older traditions, would foster feelings of ‘glorification and triumph’, most veterans’ groups were opposed to this approach. They instead favoured an event that would promote a posture of humble mourning and devotion, a ‘funereal physiognomy’ that was more in tune with the rituals of the Catholic church. This conflict, which ran over the course of several years, gave rise to new emotional templates that in turn transformed and restructured the emotional framework of the institutions involved.
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Mihail, Mihnea A. "Diagrammatic Devotion and the Defensorium Mariae in the Funerary Chapel of Hărman Parish Church 1." In Marian Devotion in the Late Middle Ages, 65–86. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003179054-5.

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McClain, Aleksandra. "Patronage in Transition: Lordship, Churches, and Funerary Monuments in Anglo-Norman England." In Studies in the Early Middle Ages, 185–225. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.sem-eb.5.108509.

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Berry, Jason. "The Time of Jazz." In City of a Million Dreams, 166–83. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0009.

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Jazz began as a story of the city in church and parades, a performance narrative countering that of the Lost Cause. A chorus of various instruments with vocal-like warmth, jazz offered moderate, relaxed tempos to which people could dance or march, even in a hot climate. Jazz rose from working class roots to popularity with the elite. Some jazz songs satirized issues in the city. Brass bands flourished in towns near New Orleans, and the bands often played funerals for prominent people and benevolent society members. Influential jazz and ragtime musicians included John Robichaux, Buddy Bolden, Paul Barbain, Kid Ory, Jelly Roll Morton, Louis Armstrong, Manuel Perez, Lorenzo Tio, and James Brown Humphrey. A white redemption narrative also grew during this time. A large white-unity event happened in 1889 in the form of the funeral of Jefferson Davis, who died in New Orleans. African American funeral processions faced pushback from whites. In 1903, Pope Pius X banned bands from playing in church except in special circumstances. As Catholic churches fell into line, black Creole musicians from Catholic families played funerals in other churches as the burial tradition spread.
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Pavićević, Aleksandra. "Serbian Orthodox Church and Funeral Practices." In Funerary Practices in Serbia, 77–83. Emerald Publishing Limited, 2021. http://dx.doi.org/10.1108/978-1-78769-179-720211006.

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McGuire, Martin R. P. "The Early Christian Funeral Oration." In Funeral Orations (The Fathers of the Church, Volume 22), vii—xxiv. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2vt.3.

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"Funeral Ritual in the Parekklesion of the Chora Church." In Byzantine Constantinople: Monuments, Topography and Everyday Life, 89–104. BRILL, 2001. http://dx.doi.org/10.1163/9789004473621_009.

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Maddicott, John. "In Office and in Retirement, 1642–50." In Between Scholarship and Church Politics, 347–77. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896100.003.0011.

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This chapter opens by discussing Prideaux’s work as bishop of Worcester during the Civil War, 1642–6. It shows that he worked conscientiously to manage a see that was devastated by the military operations of the royal and parliamentary armies, striving to maintain effective diocesan administration and to support his parish clergy in difficult circumstances. When in 1646, at the war’s conclusion and with the abolition of episcopacy, he lost his bishopric, he went to live in retirement with one of his daughter and his son-in-law at Bredon in Worcestershire. His relations with his two daughters and their husbands, Henry Sutton and William Hodges, both Worcestershire parish clergy, were close and affectionate, but were set against a dark religious background of what Prideaux regarded as national apostasy. His final years also saw a renewed burst of intellectual activity, centred once again on Oxford, where Prideaux stayed for several periods in 1648–9. He published some notable works of theology, two pastoral guides for his daughters and his wife, and some undergraduate textbooks. The books which he is known to have read in the Bodleian Library suggest a new interest in early British history. His death in July 1650 was followed by a well-attended funeral and a funeral oration which summarised his illustrious achievements as seen by his many friends and admirers.
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"FUNERAL ORATION ON THE DEATH OF EMPEROR THEODOSIUS." In Funeral Orations (The Fathers of the Church, Volume 22), translated by ROY J. DEFERRARI, 303–32. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2vt.11.

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Seymour, Mark. "Arenas of Mortality." In Emotional Arenas, 113–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198743590.003.0005.

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Grief and other reactions to death—among the most profound emotions humans ever experience—are inevitably mediated by cultural and official structures. This chapter explores responses to deaths encompassed by the book’s narrative, setting them against historical dynamics such as the Italian state’s need for public emotional ‘investment’, tension between the state and the Catholic Church, and the rise of scientific, forensic approaches to death. These dynamics led to the development of novel emotional arenas for the shaping and staging of emotions provoked by death. The chapter begins with the demise of Italy’s king, Victor Emanuel II, which gave rise to the nation’s first state funeral. Already closely analysed by historians, the event is re-examined as part of the book’s argument, with the suggestion that Rome became a distinctively secular emotional arena on the occasion of the funeral: officials made conscious use of social spaces to shift popular associations of death away from the Church and towards the state. Fadda’s presence at the funeral links the king’s death to his own, nine months later. The violence of the crime that took his life, excogitated and executed by Pietro Cardinali and others, resulted in very specific contexts for emotional responses. These include journalistic discussions, the morgue in which the autopsy on Fadda’s body took place, and the funeral, which resembled a miniature version of the king’s state funeral. In addition to grief, the funeral was also the scene of bitterness, indignation, and subtly expressed desires for judicial ‘revenge’.
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