Fleming Rutledge is a preacher and teacher known throughout the US, Canada, and parts of the UK. She is the author of ten books, all from Eerdmans Publishing. Her major work, The Crucifixion: Understanding the Death of Jesus Christ, is the product of a lifetime and is being described as a new classic on the subject.
Her special favorites among her books are And God Spoke to Abraham, which is a rarity, being exclusively Old Testament sermons, and Battle for Middle-earth, which is unusual among Tolkien books because it is constructed around the plot itself rather than various themes, and concentrates on the hidden theological message that Tolkien explicitly acknowledges in his personal letters.
Reflections concerning the funeral of Diana, Princess of Wales
Reflections concerning the funeral of Diana, Princess of
This article appeared in The
A letter to The Wall Street Journal on this subject [not chosen by them to be published] is at the end.
by Fleming Rutledge
The funeral service for Diana, Princess of Wales, has given Episcopalians much to think about. Being keenly interested in the public reaction to the service, I listened for many days to the TV coverage and read as many newspapers as possible. Without exception, the commentators and interviewees, whether old or young, Establishment or working-class, said that the two emotional high points of the service were “Candle in the Wind” by Elton John and the address by Earl Spencer. Many people said they had not wept until Elton John began singing.
Two and a half billion people watched this service. What proclamation of the nature and purposes of God did they hear? What did they learn of the resurrection of our Lord? The drunk driver and the paparazzi were not the only sinners in this sad story: what message of Christ’s death to save sinners was conveyed? Only one Scripture lesson was read, and since I Corinthians 13 has become a sentimental favorite to many people, its Christological foundation is virtually unknown. There were no Psalms. The powerful words of the ancient Burial Office, sung by the entering choir, were incomprehensible to most, since—unfortunately—music, even that of the great Henry Purcell, tends to take precedence over text in most people’s minds.
The Archbishop and Dean were not commanding personalities; they seemed almost like irrelevant walk-ons. The Archbishop’s prayers were not without warmth, but they were very much oriented toward the concerns of the moment, with little explicit Biblical reference to the promises of God. The Commendation should be one of the emotional high points of a funeral, but the Commendation of Diana’s body passed almost unnoticed. There were no clergy gathered around the coffin, nor did the Dean move down toward it; it seemed that the famously approachable Princess was once again left alone—there in the aisle—as words were read from on high at a distance. “Into thy hands, O merciful Saviour, we commend our sister departed...” has a resonance that was altogether missing from the bland new version read by the Dean.
No wonder all the attention went to Elton John and Earl
Spencer. TV programs, such as “Larry King Live” and “Crossfire,” focussed
exclusively on the Earl’s speech. It was reprinted in its entirety in many
papers and magazines. Michael Coleman, the Fayed family spokesman, said “It had
the power and the eloquence of a
The pulpit from which the everlasting gospel of redemption
and reconciliation is supposed to be preached was used as a platform from which
the Princess’ brother launched an attack, not only on the media,
representatives of whom were present, but also on the royal family in their own
church in front of billions of people. David Starkey of The Times of
I do not want to be misunderstood here. In a setting where churchgoers are thoroughly steeped in the Bible and the Christian tradition, there might be room for various contributions from other sources. But the opposite was the case at the Abbey. Only a tiny minority of those present—let alone the billions around the globe—would have ever heard the gospel of Christ presented in any sort of meaningful way. The unique opportunity was lost forever. Those who watched the service on television have come away with the idea that Diana is in heaven because Elton John wrote a song saying so.
In my twenty-two years of preparing and conducting funerals,
I have struggled to teach that the purpose of the service is not “the
celebration of a life,” though that is the popular idea today. Sometimes when a
person dies—as in the case of some alcoholics, suicides, mentally ill
people—there has not been much life to celebrate. The purpose of the Burial Office
is the proclamation of the good news of the death and resurrection of Jesus
Christ our Lord, his unconditional love for sinful humankind, and his promise
to redeem the world from its wraths and sorrows. Many bereaved families resist
this idea until they see for themselves how a funeral can be done according to
the Prayer Book rites without any loss of warmth and personal involvement. I
have received many notes of appreciation from families who originally fought
against the use of the traditional liturgy but eventually came to understand
and appreciate it. The priest must work very hard to prepare sermons which
evoke the living person and at the same time bear witness to the Resurrection,
but it can be done. The Rt. Rev. Frank Allan, Bishop of Atlanta, did this
beautifully for Diana at a special service I saw on cable TV from St.
It is important for all of us to acknowledge how complete
the breakdown in the Christian consensus in
“ But how are people to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher?” (Romans 10:14-15) If we continue to turn our pulpits over to people, however well-spoken and well-intentioned, who have no training in communicating the Christian gospel, then it is no wonder we find no followers for Christ.
famous journalist Murray Kempton died recently in
It is my hope that these words might be of some encouragement to those who have been feeling that they can no longer hold back the tide. It will be much more difficult than ever, now, to steer our people away from popular songs, well-meaning eulogies, and “inspirational” readings back to Scripture, the Prayer Book rites, the Eucharist, and the great music of the Church. The only way that this can be done is by the tenderest pastoral care for our congregations at every moment of their lives so that they will trust us to lead them into a better way of planning baptisms, weddings, and funerals—a way that has for many centuries been an inestimable comfort to hundreds of thousands of Christians, a means of bringing the gospel to those who have never heard it, and a ringing declaration of the name of Christ our Lord. We are having a crisis of confidence in our church. The only antidote is a mighty dose of faith like the faith of Abraham, who believed in “the God who raises the dead and calls into existence the things that do not exist” (Romans 4:l7) Do we not want to bring this message to all the people who never set foot in a church except to go to funerals? We do not proclaim a vaguely divine figure who is for sale in soft focus in greeting-card stores. This is the God who has unconditionally and definitively intervened upon the human scene by entering it himself. While we were still helpless, Christ died for the ungodly (Romans 5:6).
September 8, 1997
To the editor, The Wall Street Journal:
A factor in the
funeral service of the Princess of Wales that has been completely ignored in
the cataract of talk is the near-disappearance of the Anglican (Episcopal)
burial rite. Few today are aware that until about twenty-five years ago,
eulogies were never included in the noble liturgy, one of the greatest
treasures of the Church,. The Psalms, the readings from the New Testament, the
Apostle’s Creed, the hymns and the prayers were considered an ineffably rich
banquet of consolation in and of themselves. The service was essentially the
same for everyone, to emphasize the Christian belief that God is no respecter
of persons—as the Biblical book of Acts says—but extends his mercies equally to
king and commoner. When Murray Kempton’s service was held at St. Ignatius’
Episcopal Church a few months ago, many leading
In the 70s, the American liturgy was expanded to include a homily or sermon, which includes personal references to the deceased person, but is supposed to be essentially a message of the Resurrection of Jesus and the hope it gives to the world. The service has been developed in other ways to make it warmer and more personal, which is all to the good, and the Eucharist is often a part of the service nowadays. Unfortunately, not long after this essentially conservative revision, the Prayer Book guidelines began to erode as clergy began to capitulate under pressure from the culture. Most Episcopal funerals and memorial services nowadays feature a parade of testimonies, usually anecdotal, frequently self-serving, almost never theological. These appearances become the focus of attention as the liturgy is pushed to the margins. Thus the angry speech of Earl Spencer was repeatedly hailed as the most extraordinary part of Diana’s service.
The point here is that the funeral service for the Princess bore little resemblance to the classic rite. The Wall Street Journal’s John Fund, on “Crossfire” Monday night, was one of the very few voices that I heard saying that the Earl’s inflammatory address was inappropriate for a funeral; he was quickly overridden by the majority. There has been no commentator on television who knew or cared to say anything about the theological significance of the Church’s burial rite. The performance of the clergy at Diana’s funeral was so uninflected that most people did not even notice them, and the modernized translations of the prayers were so flat and bland that they did not move anyone. No wonder the Church of England and the mainline churches are considered so irrelevant.
The Rev. Fleming Rutledge