Review Article

Rest in peace: Reconciling reformed funeral practices with protestant views on intercession

Ndidzulafhi Mudau

Received: 26 Dec. 2024; Accepted: 03 Feb. 2025; Published: 27 Mar. 2025

Copyright: © 2025. The Author(s). Licensee: AOSIS.
This is an Open Access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

Abstract

Contemporary reformed funerals often incorporate expressions such as ‘rest in peace’ and ‘provide us a place’, which seem to contradict traditional Protestant doctrine regarding the intercession of saints and the condition of the deceased. Academic inquiry within reformed contexts generates a theological tension. This article analyses the prohibitions imposed by 16th-century Protestant theology on certain behaviours in reformed funerals, emphasising post-mortem agency. This study analyses the influence of reformed interpretations of death and the afterlife on contemporary funeral rituals by a thorough examination of reformation-era documents, reformed confessions and current theological literature employing historical-theological methodology. Contemporary reformed funerals necessitate a theological reassessment, rather than forsaking them for the sake of pastoral sensitivity, which remains significantly relevant. This work enhances reformed practical theology by providing the inaugural comprehensive examination of the theological conflicts between traditional Protestant doctrine and modern funeral practices while also proposing future pathways for theologically robust pastoral care.

Contribution: This work enhances reformed practical theology by providing the inaugural comprehensive examination of the theological conflicts between traditional Protestant doctrine and modern funeral practices while also proposing future pathways for theologically robust pastoral care.

Keywords: reformed theology; funeral practices; saintly intercession; protestant reformation; death rites; pastoral theology; theological anthropology; eschatology.

Introduction

The 16th-century Protestant reformation signified a substantial transformation in perspectives towards death know to other Africans as the afterlife and the relationship between the living and the deceased. This movement, spearheaded by reformers such as Martin Luther and John Calvin, chiefly contested certain mediaeval Catholic Church customs related to purgatory, prayers for the deceased and the intercession of saints. The Protestant position held that Christ’s mediation was complete and that the deceased could neither intercede for nor influence the living.

Contemporary reformed funeral customs may encompass declarations inconsistent with fundamental Protestant principles. The use of phrases such as ‘Rest in Peace’ and ‘prepare us a place’ during reformed funerals directly contradicts the Protestant doctrine regarding the state of the dead and saintly intercession. The phrases ‘Rest in Peace’ and ‘Prepare us a place’ suggest that the deceased possesses continuing agency, which seems to conflict with classical reformed theology. This example illustrates the tension between providing pastoral comfort to grieving families and maintaining theological accuracy in reformed funeral practices. While these phrases may offer emotional comfort, they fundamentally contradict the reformed Protestant teaching that Christ alone mediates between God and humans, and that the dead cannot act on behalf of or influence the living.

This research investigates three essential enquiries:

1. How did 16th-century Protestant theology understand death and the state of the dead?
2. What theological principles inform reformed objections to saintly intercession?
3. How can contemporary reformed funeral practices maintain both pastoral sensitivity and theological consistency?

This study conducts a thorough investigation of original sources from the reformation, reformed confessional writings and modern theology to examine the theological foundations of reformed teachings on death and their relevance to current practice. The work contributes to ongoing arguments regarding the contextualisation of reformed theology in its uniqueness.

This analysis of historical Protestant literature and contemporary pastoral issues will provide reformed communities with direction for designing a funeral that authentically comforts the grieving while adhering to their faith. This article explores a current academic deficiency by applying reformed theology within a funeral context.

Reformed theological understanding of death and the afterlife

The subsequent sub-themes will be examined in accordance with the above-mentioned three concepts. The doctrines of reformed theology offer a thorough and unique viewpoint on death and the afterlife. Theological ideas shape doctrines and impact pastoral care, comforting Christians as they face death.

Divine sovereignty over death

Reformed theology posits that God is sovereign over all aspects of existence, encompassing life and death (Kahn 2012:31). This belief posits that death is an integral component of God’s design for humanity rather than a mere coincidence. Peters (2022:36) asserts that God’s sovereignty encompasses the timing and conditions of death. John Calvin articulated that death transpires ‘not by chance, nor by natural necessity, but by divine decree’. In essence, death is the will of God. Consequently, God governs death and all preceding matters. Beiser (2014:24) contends that the reformed focus on divine sovereignty fulfils a dual purpose. It contends that death does not signify a callous or apathetic deity but is instead an integral component of God’s design for humans. Life and death hold significance within the context of God’s eternal design. The researcher strongly agrees with this perspective for several reasons:

• This view aligns perfectly with the reformed understanding of God’s character as both sovereign and benevolent.
• It resolves the apparent tension between God’s love and the reality of death.
• It provides a framework for understanding death within God’s larger redemptive plan.
• The view offers genuine comfort by assuring believers that death is not random or meaningless.
• It helps people face mortality with the confidence that God remains in control.
• It transforms death from a merely tragic event into part of God’s purposeful design.
• This understanding aligns with scriptures such as Romans 8:28 – that God works all things for good.
• It reflects Job’s testimony that the Lord gives and takes away (Job 1:21).
• It echoes Psalm 139’s teaching that all our days are written in God’s book.

Believers derive significant solace from the understanding that their existence and mortality are not arbitrary but rather under the dominion of a sovereign and benevolent God. Perceiving death in this manner imbues it with a significance that transcends biology and approaches the divine, instilling hope. With the above in mind, let us now analyse the issue of the afterlife.

The afterlife: A hopeful expectation

The reformed perspective posits that the afterlife represents the realisation of God’s redemptive intentions (Ekeke & Ekpenyong 2024:2). We hold this belief because of Christ’s redemptive act guaranteeing our eternal existence. The Heidelberg Catechism is a significant confessional document that articulates our aspirations. It instructs that a believer’s ‘body and soul, both in life and in death, belong to their faithful Saviour Jesus Christ’ (Ursinus 2012:1). This testimony exemplifies the confidence and optimism we possess in Christ, encompassing life, death and the hereafter. Reformed theology posits that a new world will arise and bodies will be resurrected in the eschaton. Tuan and Moimau (2024:130) notice that this eschatological hope shapes the believer’s view of death as a transition rather than a conclusion. It refers to the final restoration of all entities in the new heaven and earth. This optimism for the future is a potent counter-narrative to the dread of mortality, motivating adherents to live righteously while expecting God’s final triumph over sin and death.

Death as a consequence of original sin

Reformed theology commences with the acknowledgement that death was not inherent to God’s original design but rather a consequence of humanity’s transgression. Ndama (2020) asserts that death fundamentally signifies the rupture of the relationship between God and humanity caused by original sin, deviating from the intended order of existence. Adam and Eve’s disobedience resulted in significant repercussions stemming from their sin and insurrection against God. Their insubordination resulted in the emergence of death and malevolence in the world.

A reminder of human finitude

Within the reformed tradition, human mortality underscores the constraints of terrestrial existence and the supreme sovereignty of God. Recognising human frailty cultivates a diminished self-regard and fosters more dependence on divine grace. This is consistent with the overarching reformed perspective that God suffices for us in both existence and mortality. The extinction of humanity serves as a stark reminder of the fleeting and ephemeral nature of life on this planet. We cannot be both self-sufficient and self-existent. Humanity depends on the Divine Will and Power. The reformed tradition adheres to the scriptural teaching in Psalm 90:12: ‘Teach us to number our days so that we may obtain a heart of understanding…’ The rationale is rather evident. When we realise, we will not live forever, it brings a feeling of humility to our lives. We can see life and the eternal in the proper light. Humans are not flawless, according to reformed theology, and require redeeming grace to escape arrogant sin (Stump & Meister 2020:11). Awareness of one’s limits encourages one to rely more on the sufficiency of God’s grace. According to 2 Corinthians 12:9, our love and dependence on the supernatural fosters profound trust in him for existence (the present) and the afterlife (the future). My grace is adequate for you because my power is perfected in weakness. According to Waldenvik (2021), the reformed doctrine states that God’s sovereignty over everything, including life and death, is absolute. Believers understand their own limitations, but God is everlasting, powerful and the source of life and salvation. Belief in God allows one to become aware of and appreciate God’s limitless qualities, which offers solace and consolation. It guarantees that the deity will keep all promises made. Death should not be viewed as the end but rather as a watershed moment in the divine plan of wholeness (Scheffler 2013:51). Knowing one’s own limitations is crucial for devotees. It urges us to respect and care for the environment, as well as to be charitable, but also appreciating the fleeting nature of earthly existence and God’s purpose for life. As we worship, we become aware of the divine magnificence and acknowledge our reliance on compassion and grace.

An urgent call to repentance

Houlbrooke (2020) emphasises that death is the primary impetus for repentance because of the brevity of life. This urgency embodies the reformed perspective of life as a divine gift, to be lived in adherence and as a preparation for eternity. In that message, death functions as a cautionary signal for individuals to cease sinning and seek repentance for salvation. This belief system posits that we must live with an awareness of eternity, as earthly existence is transient, and salvation is paramount.

The endpoint of earthly opportunity for salvation

The reformed perspective posits that individuals experience a singular death, which signifies the conclusion of their chance for repentance. Kaufman (2005:23) says that this finiteness signifies the necessity of faith and repentance within one’s lifetime. The reform tradition posits that salvation is unattainable post-mortem and no opportunity exists for redemption. Your decision today will endure indefinitely. This belief impacts the immediacy of evangelisation and pastoral care efforts for individuals approaching the end of life. The researcher believes we should maintain the biblical urgency of responding to Christ in this life while humbly acknowledging that God’s ways may exceed our understanding. The focus should be on the present opportunity for salvation while trusting God’s perfect justice and mercy in final judgement. This position seeks to honour both biblical truth and pastoral wisdom while maintaining appropriate humility about matters not fully revealed in Scripture.

Shaping reformed pastoral care

Paas (2022:328) examines the practical ramifications of these soteriological convictions for reformed pastoral care. Assisting an individual in dying emphasises the guarantee of salvation rather than the process of death. In this context, pastoral care offers spiritual solace while reinforcing the believer’s confidence in Christ’s redemptive atonement. This tactic aligns with the reformed doctrine that everyone relies on divine grace, offering hope and solace to those approaching death.

Assurance of salvation

The reformed focus on salvation is crucial to its pastoral care for the dying. By highlighting the effectiveness of Christ’s sacrifice and the assurance of God’s promises, clergy can assist individuals in confronting death with confidence and tranquilly. Our assurance is based not on our own endeavours or worth but on God’s veracity and Christ’s completed work. Upenieks (2023:2–3) posits that the believer’s apprehension of death has evolved into the elation of eternal life, enabling them to confront death with optimism and faith in God.

The state of the dead

Contemporary reformed theology offers valuable insights into the intermediate state that occurs between death and the eventual resurrection. Despite the lack of unanimity regarding this state, three significant perspectives have emerged within reformed research, each striving for both biblical fidelity and theological coherence.

Perspectives on the intermediate state

Peterson (2024:156) identifies three primary positions in reformed philosophy regarding the intermediate condition.

Immediate conscious existence in Christ’s presence

This perspective asserts that death is succeeded by the Christian entering into an immediate conscious relationship with Christ in His presence (Kuka 2024:7). Proponents of this perspective cite specific biblical verses as justification. In Philippians 1:23, Paul states, ‘I desire to depart and to be with Christ, which is far better’, implying that he would immediately be with Christ upon death. In Luke 23:43, Jesus proclaimed to the contrite thief on the cross, ‘Today you will be with me in paradise’. This implies that believers maintain a conscious communion with Christ immediately following death. This doctrine assures Christians that death is not the conclusion but a transition to the joy and tranquilly of God’s presence. The believer’s union with Christ extends beyond death, perpetuating the union that commenced during life. The consciousness of being in the presence of Christ is frequently described as a foretaste of the glory to be revealed at the resurrection. The Anglican Book of Common Prayer further develops this theme in its funeral liturgy, stating that for the departed. May his or her soul rest in peace and rise to glory in the eternal light of God (Sayers 1995). The researcher disagrees with what the Anglican prayer book maintains because reformed theology, especially those found in Westminster Confession of Faith (ch. 32), does not permit prayers for the dead. At death, it seems the soul’s fate is sealed in either eternal life or judgement (Heb 9:27). The scholars adopt these words to indicate peace of the body until its own resurrection, which is not against the reformed thought. When a believer dies, the soul immediately enters God’s presence (Lk 23:43, Phlp 1:23), but glorification occurs at Christ’s second coming.

Soul sleep until the resurrection

Diaz (2019:97) argues that the soul enters a condition of unconscious repose between death and resurrection, a perspective referred to as ‘soul sleep’. Proponents of this concept argue that the soul remains oblivious to any action during this transitional state; hence it is in a condition of ‘sleep’ until the ultimate resurrection when the body and soul are reunited. This viewpoint frequently references Ecclesiastes 9:5, which states that the dead are unaware to assert that the deceased are in a state of unconsciousness. Proponents of this perspective assert that human beings are complete entities, and it is alone at the resurrection, when body and soul are re-joined, that personhood will be fully restored. The soul remains dormant while the body decomposes in the grave until God initiates the apocalypse. The perspective of soul slumber highlights the final resurrection as a moment of hope and the restoration of all entities, focussing on the oneness of the human being and the transformative force of Christ’s return to human existence.

An intermediate state of reduced consciousness

The mediating position asserts that the soul retains consciousness post-mortem, albeit at a diminished level compared to earthly existence (Nwinya 2023). This view seeks to resolve the contradiction in Scripture regarding passages that assert one will attain peace and rest in death, juxtaposed with those indicating awareness or alertness post-mortem. Proponents of this perspective claim that the interim state involves a limited experience of God’s presence, which will be completely realised during the resurrection. Although the deceased may rest and experience profound serenity, they lack the consciousness and active engagement that will characterise their existence upon the perfect union with God in the new creation. This viewpoint appreciates the biblical verse (Ps 116:15), ‘Precious in the sight of the Lord is the death of His saints’. Nonetheless, it recognises the passages that address awareness, including Paul’s ‘be with Christ’ (Phlp 1:23). It offers a contemplative analysis that contrasts eternal repose with the aspiration for resurrection. The researcher disagrees with the aforesaid because the idea of ‘soul sleep’ (that is total unconsciousness after death) is contradicted by this view. For example, Ecclesiastes 9:5 says that ‘the dead know nothing’. In addition, Jesus’s statement to the thief on the cross, ‘Today you will be with me in paradise’ (Lk 23:43), seems to indicate total consciousness immediately rather than a conscious state that is lessened. John Calvin, a Presbyterian theologian, argued against any intermediate state. He said that believers go to Christ in full consciousness. Even purgatory, which the reformed theology has rejected, now shows how other traditions completely reject even the concept of a reduced consciousness. Moreover, when Paul says we will be ‘away from the body and at home with the Lord’ (2 Cor 5:8), this suggests being with Christ rather than in a diminished state. The rich man in the story of Lazarus (Lk 16:19–31) clearly still has full awareness of Jesus’ parable. This seems to contradict the notion of reduced consciousness. However, he shows acute awareness and memory of his earthly life. The examples suggest that we are either fully alive or completely dead after death, which contradicts being half alive after death.

Consensus on key doctrines

According to Silva (2017:228), there are several points on which all reformed theologians agree despite their diverse views on the nature of consciousness after death.

Rejection of post-mortem opportunities for salvation

Rooney (2024:1) maintains that repentance and belief are impossible after death. Hence, the opportunity for salvation is confined to one’s lifetime. This belief is resolute because the biblical passage Hebrews 9:27 asserts, ‘It is appointed for man to die once, and after that comes judgment.’ We die once, after which we are judged by God. The era of human existence on earth is the exclusive opportunity to accept God’s offer of mercy via faith and repentance. Upon an individual’s death, their probationary period concludes. Therefore, it is essential to embrace the gospel throughout one’s lifetime. A repudiation of doctrines or rituals asserting that prayers or other actions performed in this life for the deceased can affect their final destiny. It underscores God’s sovereignty in salvation and humanity’s obligation to respond to His summons during their lifetime.

Denial of the dead’s ability to intercede for the living

Reformed theology rejects the notion that the deceased can intercede on behalf of the living (Hays 2024). This position is founded on the conviction that Jesus Christ is the sole mediator between God and humanity. This conviction is derived from 1 Timothy 2:5: ‘For there is one God, and there is one mediator between God and men, the man Christ Jesus’. This Christocentric perspective on mediation emphasises the adequacy of Christ’s redemptive act and the singularity of Christ as intercessor. The conviction that the deceased can mediate against God’s judgement detracts from the emphasis on Christ and faith in God alone. Reformed theology permits believers to approach God directly via Christ, who intercedes eternally on their behalf (Heb 7:25). This doctrine establishes a direct link with God, devoid of any human or saintly mediator.

The resurrection as the ultimate Christian hope

Reformed theology acknowledges the significance of the interim state (the situation of the soul post-mortem and pre-resurrection) yet prioritises hope in the resurrection of the body above all else. The Bible explicitly states that humanity will ultimately perish, be resurrected and reside in heaven. 1 Corinthians 15:42-44 describes the resurrection of the dead as imperishable. The resurrection represents the restoration and renewal of God’s creation, in which believers will partake in the new heavens and new earth (Rv 21:1–4). It facilitates the harmonious connection of body and spirit, enabling perpetual communication with God. This hope shifts focus from the interim condition (soul with Christ, body absent) to the culmination, the complete realisation of God’s redemptive plan, the resurrection. Upon restoration, we embrace the complete fulfilment of God’s promise of liberation, encompassing freedom from sin, death, decay and the eternal nature of God. The resurrection demonstrates that God’s first creation was virtuous and that He would ultimately restore creation. It significantly impacts the Christian life. Adherents of the Christian religion are motivated to embody the same expectation of future glory exemplified by Peter. Consequently, they must match their lives with the principles of God’s Kingdom.

Contemporary funeral practices in reformed contexts: An analysis of emerging trends

New research indicates changes in reformed funerals over time owing to changes in culture and life circumstances. The challenges that the practical changes reflect have largely originated from societal trends of personalisation and secularisation. Furthermore, they give rise to extremely crucial theological and pastoral problems regarding how to remain loyal to the reformed heritage while embracing the current.

Personalisation of memorial services

Contemporary funeral customs in reformed churches are increasingly emphasising the personalisation of services. Numerous reformed funerals are increasingly shifting from a ‘theological’ focus to a more personal approach (Harding 2018). They are incorporating elements that mirrored the individual’s preferences or desires. Inclusion of hymns, poetry or prayers that held significance for the individual may be considered. An increasing number of memorial ceremonies include eulogies or tributes that recount the life story, achievements and relationships of the departed (Gorman 2020). While it provides comfort to bereaved families, it undermines the traditional reformed focus on evangelism and fostering hope in resurrection. An increasing number of events are integrating multimedia presentations, symbolic gestures (such as balloon releases or tree plantings) and secular music or poetry into the ceremony itself (Thursby 2006:30). These modifications aim to facilitate attendee engagement with the event. An increasing number of services now incorporate a personal touch, with artefacts such as photographs, souvenirs and other representations of the deceased’s life and interests (Drenten, McManus & Labrecque 2017:10–12). Symbols assist individuals in recalling the distinctive attributes of the deceased and fostering a connection with them. Recent trends in funeral practices indicate an increasing inclination towards ‘celebration of life’ events rather than conventional funerals (Smith 2017:16). This tendency signifies wider societal changes in perspectives on death, mourning and commemoration. These changes have prompted critical examination within reformed theology, especially concerning their theological and anthropological ramifications.

Key characteristics of celebration of life services

Celebration of life services differ from burial services in numerous respects (Korai & Souiden 2017:249–250). Emphasis should be put on positive remembrance rather than mourning; these funerals emphasise commemorating the deceased’s accomplishments and positive memories. However, it should reduce and focus on mortality. People sometimes neglect the truth of death and spiritual things to create a happy atmosphere. The changing ability of people to communicate about death tends to indicate a discomfort with it. Moreover, it is customary to incorporate secular music, literature and symbols that represent the individual’s preferences or convictions. These factors frequently supplant or eclipse the ritual components. In addition, the celebration of life services has a less defined theological framework compared to funerals. They encompass minimal content regarding our beliefs about sin, salvation, resurrection and eternal life. This may result in a heightened focus on human-centred rather than God-centred service.

Reformed critiques of the trend

Hitchcock (2014) contends from a reformed viewpoint that life celebration rituals present several theological and pastoral challenges. Reduced theological importance is one of the challenges. When personal commemoration supersedes theological contemplation in reformed funeral services, the Glory of God, the proclamation of the gospel and the assurance of resurrection, hope is marginalised. Subverting reformed anthropology is also one of the challenges. Reformed theology posits that the body and soul constitute a united entity, analogous to the relationship between sin and death (Parker 2014:1266). Moreover, corporeal resurrection constitutes our aspiration. Celebration of life rituals may neglect the themes of death and finality, so limiting a holistic Christian understanding of human nature and destiny. Reformed funerals underscore the conviction in everlasting life and resurrection, in accordance with ancient customs. In contrast to funerals, they will emphasise the present rather than final matters, highlighting the hope inherent in the Christian religion. The reformed tradition posits that death is a consequence of sin and an adversary that was vanquished by Christ (Emerson 2019:117). Celebration of life rituals may divert our attention from the reality of death and the profound theological implications of humanity’s fall and God’s restorative efforts. While it is an opportunity, the life celebration ceremonies of the minority reformed community pose a challenge as we strive to adhere to our theology and meet cultural expectations. Funerals that are reformed can mark and celebrate the life of the dead person when this celebration forms the backdrop of God’s grace and the hope of resurrection (Hays 2024). Sunday church services should blend personal components with strong theological material that maintains the gospel at the heart. It involves confronting mortality, the confidence of everlasting life and the consolation of God’s control. Ministers and leaders should remain impartial and engage with families empathetically to mediate the conflict between cultural preferences and theological obligations. Our objective is to aid individuals in locating a service that will commemorate their lives while also upholding the gospel. The burial rites of the reformed faith should emphasise the ultimate hope of a Christian as a corporeal entity, vibrant in God’s realm (Moss 2019:3). Concentrating on the present anguish and bereavement enables us to attain solace. Recent reforms in funeral practices have incorporated technology, such as live streaming services, in accordance with contemporary social trends. While modern technologies offer genuine advantages and increased accessibility, they also present significant theological and pastoral challenges within the reformed tradition.

Increasing role of technology

Technology is influencing reformed funeral traditions in numerous ways. Live streaming enables individuals who cannot attend in person to view the event. This is particularly beneficial for relatives who reside far away or cannot travel because of illness or other circumstances. In addition, Digital Networks and Platforms created in memory websites and online platforms facilitate the exchange of images, videos and written tributes among families (Gibbs et al. 2015:2–4). These social media platforms enable families and friends to commemorate their deceased loved ones. Furthermore, when individuals candidly articulate their emotions, it can be advantageous to others who resonate with those sentiments yet lack a direct connection to the speaker. Moreover, online condolence books and message boards enable mourners to articulate their sentiments and recollections. Individuals appreciate utilising these sites, especially to commune with their departed, when physical mourning is unfeasible.

Theological concerns

Although reformed funeral practices make extensive use of technology. There are many theological concerns that need to be revisited. The physical essence of Christian worship is the first concern. Regarding worshipping God and participating in the community, reformed theology emphasises physicality. Using digital technology may make funerals appear unwelcome, cold and distant, weakening the theology of presence that underpins the holy offerings of worship and funerals. Mourning the community perspective is the second concern. Traditional reformed funeral services emphasise the gathering of the faith community to support the bereaved and bear witness to the hope of resurrection (Lucke, Gilbert & Barrett 2014). Participating virtually is undoubtedly beneficial, but it diminishes the vibrancy of a community and the expression of solidarity. Sacramental implications are the third concern. According to reformed theology, sacraments are tangible expressions of grace that employ materials (Gingras 2022).

Ecclesiastical oversight is the fourth concern. As technology becomes more integrated into funeral procedures, church leaders must pay close attention to theology and worship (World Health Organization 2020). To avoid the commercialisation and secularisation of digital funerals, it is critical to provide a clear pastoral direction. Balancing technology with theology is the fifth concern. To tackle these problems and adopt the many benefits of technology, the reformed communities could take a more balanced approach. Enhancing accessibility is the sixth concern. Technology should not replace in-person communication; instead, it should complement it. Funeral services can now reach people remotely through live streaming and virtual condolence spaces without undermining the importance of physical gatherings.

Maintaining theological integrity is also a major concern. We want digital stuff used in ways that will not contradict reformed theology or liturgy around funeral practices. We want to keep the good news and the hope of the resurrection at the centre. In an age of technology, one must not miss the presence and relationship of the faith community in a relationship. Whenever possible, pastors and leaders ought to encourage participation in person to share their mourning. Church leaders should help on the use of technology for funerals to help families use innovations while remaining faithful to reformed theology.

Cultural myths and taboos

The reformed Christians possess cultural myths and taboos pertaining to death and funerals. Occasionally, these myths may conflict with reformed theology, resulting in challenges for our ministry.

Common myths identified

Deceased as guardian angels

The myth posits that deceased family members or loved ones transform into angels who watch over us (Mogenson 2016:375). While it may be reassuring to believe that the deceased have transformed into angels, this notion contradicts the reformed perspective on humans. This perspective posits that humanity and angels are distinct creations with differing responsibilities in God’s hierarchy.

Continued earthly awareness

Many people believe that the deceased are still aware of earthly events, observing and influencing the lives of the living (Hertz 2016). This concept contradicts the reformed idea that Christ alone mediates between God and mankind (Tm 1 2:5), assigns powers to the departed that Scripture reserves alone for God and can lead to unhealthy spiritual practices such as attempting to converse with the dead. While I appreciate the emotional attraction of believing deceased loved ones are watching over us, I believe it is critical to base our convictions on Scripture rather than cultural preconceptions or wishful thinking. True peace comes from knowing that God watches over us and cares for our deceased loved ones.

Direct communication with the dead

The practice or belief in connecting with the dead for instruction or comfort through dreams or rituals is not a biblical concept but rather a cultural one (Mbiti 2018). Reformed theology strongly opposes this, as Scripture condemns attempts to make communication with the dead (Dt 18:10–12).

Post-mortem intervention capability

The deceased can intervene in the affairs of the living and be asked for blessings, curses or assistance. Reformed theology rejects this intelligence, claiming that the dead have no influence over things on earth after death (Hiroo 2019). These myths present a dilemma for reformed theology despite their cultural context. Individuals sometimes subscribe to these myths, erroneously believing they are derived from the Bible, thereby diminishing its authority relative to other cultural sources. Misconceptions regarding the intermediate state, resurrection and final judgement in reformed theology arise from myths about the activities of the deceased. The incorporation of cultural myths in funerals amalgamates reformed faith with non-Christian ideologies, thereby undermining the gospel and the church’s testimony.

Reformed communities can respond to these myths by fostering theological clarity and pastoral sensitivity

People should be taught and preached regularly about the biblical teachings of death, the intermediate state and resurrection to eliminate misconceptions. By recognising the emotional power these misconceptions hold for grieving families, we can compassionately acknowledge their pain while gently guiding them toward biblical truth. This can happen without condemnation and directing their attention towards Christ, where their hope and comfort actually belong. Churches might offer varied practices that honour cultural expressions of mourning that align with reformed theology, letting the prayers, scriptures and community interaction take primacy. Educating church leaders to overcome cultural myths and establishing better theological materials for congregations will improve their understanding of reformed doctrines and practices. Nevertheless, the expressions employed by individuals mourning their loved ones should align with the reformed faith of the Bible, which affirms the everlasting love of God, the redemptive work of Christ, and offers hope, instead of ‘may your soul rest’ or ‘rest in peace’, along with various ideas regarding death that are at odds with the reformed faith.

Conclusion

Examining reformed funeral practices uncovers tensions between traditional Protestant theology and modern interpretations. A thorough analysis of historical materials and theological texts yields the following conclusions: (1) Reformed theology has consistently repudiated the notions of post-mortem agency and intercession by saints, affirming Christ’s singular mediatorial role. (2) Contemporary funeral practices frequently utilise expressions that suggest the agency of the deceased, resulting in theological dilemmas. (3) Occasionally, the desire to provide comfort may clash with the imperative for accurate representation of ecclesiastical doctrines. This research contributes to reformed practical theology by proposing methods to maintain doctrinal integrity while addressing practical needs in funeral contexts. The findings indicate that meticulous attention to doctrinal fidelity and pastoral sensitivity can facilitate meaningful reform.

Acknowledgements

The author declares that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.

N.M. is the sole author of this research article.

This article followed all ethical standards for research without direct contact with human or animal subjects.

This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.

Data sharing is not applicable to this article as no new data were created or analysed in this study.

The views and opinions expressed in this article are those of the author and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency or that of the publisher. The author is responsible for this article’s results, findings and content.

References