FUNERALS. — The very ancient tradition of praying in a special way for the souls of the dead has been continuously upheld by the Church and almost instinctively observed by the piety of the relatives of the deceased. The Code of Canon Law, although it presupposes these funerals (cf. cann. 1204, 1215, 1231, etc.), does not describe them, referring instead to the Roman Ritual, which treats them in Title VI. Strictly speaking, funerals begin with the prayers established for the entrance of the corpse into the church and end with those that accompany its exit from the same; they do not therefore include either the transport of the corpse from the dwelling to the church or its transfer from the church to the cemetery.
All the faithful without distinction must be brought to the church for funerals after death, and this obligation in general is grave (cf. can. 1215; Rit. Rom., tit. VI, cap. 1, n. 4). The right to funerals extends, in addition to the baptized, also to catechumens who have died without baptism through no fault of their own; excluded from them are only the unbaptized (cf. can. 1239; Rit. Rom., tit. VI, cap. 2). By way of penalty, those who are baptized are nevertheless deprived of the right to funerals: apostates, heretics, schismatics, Freemasons and members of similar societies, certain types of excommunicated persons, suicides, those who die in a duel, those who dispose of their bodies to be cremated after death, and public sinners, provided that these actions constitute in concreto a grave fault. However, even these are granted funerals if, before dying, they have given some sign of repentance (cf. cann. 1240-41; Rit. Rom., tit. VI, cap. 2).
In the conduct of funerals, although the celebration of Mass (Rit. Rom., tit. VI, cap. 1, n. 7) and the recitation of the Divine Office (ibid., cap. 3-4), which form the principal part, hold a place of preeminence, there are also other prayers, including those that accompany the entrance of the corpse into the church and its exit. In particular cases, the possibility of a less solemn and simpler office is admitted, but it is absolutely always preferable and in itself obligatory, especially with regard to the Mass, which should be solemn, i.e., sung. When grave circumstances do not permit the transfer of the deceased to the church, funerals are held in absentia corporis on some day, ordinarily on the third, seventh, or thirtieth day, or the anniversary (ibid., cap. 5). In these cases, it is clear that the parts concerning the entrance and exit of the corpse from the church are to be omitted. Distinct funerals are decided for children who have died before the use of reason (ibid., cap. 8); for these, rather than sadness, the Church manifests joy, almost gladness, for the innocence which they have certainly not lost and for the eternal life to which they already belong. Even the tolling of the bells, which in a certain sense forms part of the funerals, is mournful for adults but festive for children.
Current ecclesiastical legislation determines in great detail the place where funerals must be held. In general, it is the parish church of the deceased, if he had only one (cf. can. 1216 § 1), or, if he had several, the one in whose territory he died (ibid., § 2); even in the case of death elsewhere, for the purpose of funerals the corpse must be transferred, if this can be conveniently done, and always if the relatives of the deceased wish to do so at their own expense, to the parish church (cf. cann. 1218 §§ 1-3). Nevertheless, every faithful person, including the wife and adult children (cf. can. 1223 § 2), has the right to choose another church, different from the parish church, for his own funeral (cf. can. 1216 § 1). Only for minors is the choice reserved to their parents or guardians (cf. can. 1224 n. 1).
The right to choose the church for funerals finds in current legislation some restrictions, in the sense that, according to can. 1225, for the election of a church different from the parish church to be valid, it is absolutely necessary that it be another parish church, or a church belonging to strictly so-called religious, excluding other religious and any kind of religious institute, including nuns, or that it be the church of a patron (for patrons only), or another church that has a special privilege in this regard. Special laws then determine that the church for the funeral of deceased cardinals is chosen each time personally by the Pope if they have died in Rome, while it must be the most distinguished church of the city, unless they themselves have made a different choice, if death occurred elsewhere (cf. can. 1219 § 1). Similarly, always unless a different choice is made, residential bishops, even if cardinals, abbots, and prelates *nullius* must be brought for funerals to their cathedral (cf. can. 1219 § 2). For religious in simple vows, it is established (cf. can. 1221) that they must have funerals in the church where they reside, however within their own religious institute; nor is it permitted to them, except when they are bishops or only novices, to choose another (cf. can. 1224 n. 2). With regard to persons who have died in hospitals, nursing homes, asylums, refuges, orphanages, educational institutions, prisons, etc., unless they have acquired a quasi-domicile or domicile according to can. 92, or unless by special indult the said places have been exempted from parochial jurisdiction according to can. 1248 § 2 in another way, the church for the funeral is that established by the general norms set forth above.
The responsibility and right to funerals, taking into account the foregoing exceptions, generally fall to the parish priest of the deceased, even if he died elsewhere, provided that the corpse can conveniently be transferred to his parish (cf. cann. 1230 §§ 1-2). It is a grave obligation for that parish priest to perform the funerals gratuitously for deceased faithful who are truly poor (cf. also DECEASED).
Salvation Army (*Esercito della salvezza*). — A military-style organization founded for religious and social purposes. It was established in 1878 by William Booth (1829-1912), a former minister of the English Methodist Church, to replace the “Christian Mission” which Booth himself had founded in 1865. Booth, with the title of “General,” directed the work until 1912. At his death he was succeeded in the generalship by his son William Bramwell Booth until 1929, when he was replaced by E. J. Higgins, who in turn was succeeded in 1934 by the founder’s daughter, Evangeline Booth; since 1939 the General has been G. Lyndon Carpenter.
The great development that the E. of the s. has had its spread to more than 80 nations, with social and philanthropic institutions for every kind of destitute and needy, with its schools, with its newspapers almost all bearing the name of "The War Cry," demonstrates the solid organization and the spirit of philanthropy and sacrifice which animate many of its members. It should be noted, however, that the greatest growth occurred in Protestant mission countries, where there was a great need for the works it promoted. In Catholic countries, charitable institutions supported by religious of both sexes or by laypeople, under the direction of the Church, have rendered, or still render, almost all the efforts of the Salvationists useless, to which moreover the Catholic spirit is opposed, as it does not understand that kind of religious philanthropy without Sacraments and without Priests.
As for doctrine, the Salvationists profess some of the fundamental truths of Christianity, such as the Trinity, the divinity of Jesus Christ, original sin, the immortality of the soul, etc.; and they agree with Protestants in recognizing the Bible as the sole rule of faith. They insist especially on conversion manifested through public confession, which is called "being saved." To this end they have introduced a custom which may be considered characteristic of their public meetings: the "penitent bench" or "mercy seat" (Mercy Seat). At these meetings the front benches, called the penitent benches, are left empty; after a little singing and music, an officer tells his conversion story from the platform, showing repentance for past faults and invoking God's mercy, and invites the listeners to feel their sins. If anyone feels moved to do the same and to speak, he is invited to the platform, where he makes his confession, which is then commented on by the officer. Meanwhile other officers scattered among the audience observe if anyone shows signs of emotion, and if they see that he is disposed they kneel beside him and invite him to go to the penitent bench as a public sign of acknowledging himself a sinner. They then take care to visit him frequently and to help him in his resolutions. On justification they follow the Methodist doctrine which Booth had at first professed. Among other things they admit that man can avoid all sins, and this is the 7th of the "Articles of War."
As for the Sacraments, in their doctrinal manual, after having said that the word Sacrament