ESEQUIE—The most ancient tradition of assisting the souls of the dead with particular prayers has been uninterruptedly upheld by the Church and observed almost instinctively by the piety of the relatives of the deceased. The CIC, although it presupposes the e. (cann. 1204, 1215, 1231, etc.), nevertheless does not describe them, referring for this purpose to the Roman Ritual, which speaks of them under title VI. Strictly speaking, the e. begin with the prayers prescribed for the entry of the corpse into the church and end with those accompanying its departure from it; they therefore include neither the transport of the corpse from the home to the church nor its transfer from the latter to the cemetery.
All the faithful without distinction, after death, must be taken to church for the e., and this obligation is generally grave (can. 1215; Rit. Rom., tit. VI, cap. 1, n. 4). In addition to the baptized, catechumens who have died innocently without Baptism also have the right to e.; only the unbaptized are excluded (can. 1239; Rit. Rom., tit. VI, cap. 2). As a penalty, the right to e. is denied, although they are baptized, to apostates, heretics, schismatics, Freemasons and members of similar societies, certain classes of excommunicates, suicides, those who have died in a duel, those who arranged to be cremated after death, and public sinners, provided that these actions concretely constitute grave guilt. In any event, e. are also granted to these persons if, before dying, they have given some sign of repentance (cann. 1240-41; Rit. Rom., tit. VI, cap. 2).
In the celebration of the e., although the celebration of Mass (Rit. Rom., Tit. VI, cap. 1, n. 7) and the recitation of the Divine Office (ibid., capp. 3-4), which constitute their principal part, occupy a pre-eminent place, there are also other prayers, including those accompanying the entry of the corpse into the church and its departure. In particular cases, less solemn or simple suffrages are permitted, but it is always absolutely preferable and in itself obligatory, especially with regard to the Mass, that the solemn, that is, sung, form be used. When serious circumstances do not permit the deceased to be taken to church, the e. are held without the corpse and on any day: ordinarily on the third, seventh, thirtieth day and anniversary (ibid., cap. 5). In these cases it is obvious that the parts concerning the entry and departure of the corpse from the church are to be omitted. Distinct e. are prescribed for children who have died before attaining the use of reason (ibid., cap. 6); for them the Church expresses something more than sadness—almost satisfaction, indeed joy—at the innocence they have certainly not lost and at the eternal life to which they already belong. The sound of the bells, too, which in a certain sense forms part of the e., is mournful for adults and festive for children.
Current ecclesiastical legislation determines in considerable detail the place where the e. are to be held. As a general rule, this is the parish church of the deceased, if he had only one (can. 1216 § 1), or, if he had several, that one among them in whose territory he died (ibid., § 2); even when death has occurred elsewhere, for the e. the corpse must be transported, if this can conveniently be done, and always if the relatives of the deceased wish to have it done at their own expense, to the parish church (can. 1218 §§ 1-3). Nevertheless, every member of the faithful, including the wife and adult children (can. 1223 § 2), has the right to choose another church, different from the parish church, for his funeral (can. 1216 § 1). Only in the case of minors is this choice reserved to their parents or guardians (can. 1224 n. 1).
The right to choose a church for the e. is subject to certain restrictions in current legislation. According to can. 1225, for the choice of a church other than one’s own parish church to have effect, it is strictly necessary that it be either another parish church, or a church belonging to strictly so-called regulars, excluding other religious and every kind of religious woman, including nuns, or the patronal church (for patrons alone), or another church possessing a special privilege in this matter. Particular laws further establish that the church for the e. of deceased cardinals is chosen personally by the pope on each occasion when they have died in Rome, whereas, if they have died elsewhere, it must be the most distinguished church in the city, unless they themselves have made a different choice (can. 1219 § 1). Likewise, subject always to a different choice, residential bishops, even if cardinals, and abbots and nullius prelates must be taken for the e. to their cathedral (can. 1219 § 2). For religious, it is ordinarily established (can. 1221) that they are to have their e. in the church where they reside or, in any event, in one belonging to their order; nor are they permitted, unless they are bishops or merely novices, to choose another for themselves (can. 1224 n. 2). As regards persons who have died in hospitals, nursing homes, psychiatric hospitals, shelters, orphanages, educational institutions, prisons, etc., unless they have acquired domicile or quasi-domicile there in accordance with can. 92, or unless those places have been exempted from parochial jurisdiction by special indult in accordance with can. 464 § 2 or by some other means, the church for the e. is the one determined by the general rules set forth above.
Responsibility for and the right to conduct the e., subject to the foregoing exceptions, generally fall to the parish priest of the deceased, even if he died elsewhere, provided that he can conveniently be transported to his parish
(can. 1230 §§ 1-2). It is also a grave obligation of the parish priest to conduct the e. free of charge for deceased members of the faithful who are genuinely poor (v. also DEPUTTI).