At first glance, it’s an odd rubric. The note at the end of the burial rite states, “The liturgy for the dead is an Easter liturgy.” When we bury a father or a sister or a husband, resurrection is not foremost on our minds. Amidst the grief of losing a loved one, unparalleled joy feels distant and our minds are on a tomb that hardly feels empty.

But in the Christian tradition, death cannot be separated from resurrection. In the mysterious paradox of our faith, life follows death.

So rather than a liturgy of despair, the burial rite is an affirmation of our hope in Jesus Christ. It is a fulfillment of Christ’s promise to be with us “always, to the end of the age” (Matt 28:20). And we commend the dead to Almighty God “in sure and certain hope of the resurrection” (BCP 501). It brings us ultimately to that place where “neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation, will be able to separate us from the love of God” (Rom 8:38-39).

The beauty of the Anglican burial rite runs deeper than its stunningly poetic language. It is a window upon all that we believe as people of faith. “I am resurrection and I am life, says the Lord” (BCP 491). And we answer with a resounding “Amen” as heirs of eternal life through Christ’s love and mercy. Through the Christian faith, we become active participants in the Paschal Mystery and are drawn into the death and resurrection of Jesus Christ. For this reason, the Paschal Candle burns as a symbol of resurrection throughout the liturgy. The light of Christ shines through the darkness of our despair and illuminates our grief-filled hearts.

The rite also reflects the peace of God that surely surpasses all understanding. It is the “Paschal Mystery” because, at least in this earthly life, it is beyond our full comprehension. But it is a mystery of confidence and hope; a mystery that transcends the barrier between life and death. Since, by the cross, Christ has broken the bonds of death, whether we live or die is ultimately of little consequence. “For if we have life, we are alive in the Lord, and if we die, we die in the Lord. So, then, whether we live or die, we are the Lord’s possession” (BCP 491).

The service does not attempt to mask our grief. Grief is recognized as an integral part of the human experience. In this way, the sting of death is not denied but placed into its proper context. Physical death is a condition of our mortal life, but it is not the end of the story. If it were, there would be reason for grim despair. The power of the Christian faith and the strength of the burial liturgy put death into the context of Christ’s resurrection.

Scripture is a foundational component of the burial rite and is woven throughout the prayers and anthems. The Liturgy of the Word brings the specific themes of resurrection and new life to the fore through suggested readings. While these emphasize different aspects of the Church’s teaching on death, their general focus is on joy, peace, rest, and God’s presence. The Gospel of John figures prominently, accounting for all five recommended gospel readings. From John, we receive many traditional themes of Anglican burial: the Good Shepherd, the house of many mansions and even the rite’s opening words, “I am the resurrection and the life.”

It is worth remembering that only a few generations ago, the Episcopal Church’s liturgy for burial did not include any mention of the deceased’s name. The burial rite of the 1928 Book of Common Prayer was primarily a celebration of God as the giver of life. The current rite meets a very real pastoral need and expresses a respect and reverence for the individual. But the sense of a person’s life within the context of Christ’s resurrection remains central. The entire service points to the mystery of the God who created, redeems and sustains us, and whose Spirit binds us across the line of death and time into one Church as the Communion of Saints.

While there may be pastoral reasons for allowing “remembrances” of the deceased, the Prayer Book calls for a homily, not a eulogy. The distinction is sharp. While specific events or personal characteristics are not uncalled for, Christ’s gospel of resurrection is the primary point of proclamation at a service of Christian burial.

For this reason, the service is normatively set within the context of the Holy Eucharist. The Paschal Mystery of Jesus’ death and resurrection are celebrated through this sacrament as an integral piece of an “Easter liturgy.” This further serves as a powerful witness to the enduring life of Christian faith and practice, a life that begins at Baptism but extends far beyond the reaches of earthly existence.

So, in the face of death, Christians celebrate life. The burial rite makes clear our hope and calling to eternal life by placing us firmly in the midst of Christ’s Paschal Mystery. Paul’s assurance that “nothing will be able to separate us from the love of God” is precisely why “even at the grave we make our song: Alleluia. Alleluia. Alleluia” (BCP 499).