It was a challenge I had not sufficiently pondered: how to create a meaningful nondenominational (read: non-Jewish) funeral service which would serve its ritual purpose, bring comfort to the mourners, and use language familiar and accessible to those assembled, without taking me out of the comfort zone of what I can authentically pray as a rabbi and as a Jew?
One of my dearest teachers, when I was in rabbinic school, taught me that a funeral is the one time when we always say yes. If someone asks me to do a wedding, and I say no -- because the date isn't convenient, or because I'm not comfortable with their stipulations, or for whatever reason -- they can always find another officiant. There are a lot of rabbis who do weddings, and generally speaking, a nuptial couple approaches potential clergy well in advance of the blessed date. But if someone needs a funeral, the need is immediate, and it is incumbent on me as a rabbi to say yes. It's my job to be there for them and to use the prayers, skills, and teachings at my disposal to help them navigate the shoals of grief.
So when I was asked to officiate at the funeral of a congregant's loved one, I said yes without hesitation. The only question in my mind was what words, exactly, might be appropriate to the situation, because this family member was not Jewish. I have a fair number of dual-faith-heritage families in my community, which means I have a lot of congregants who have Christian family members. When those family members belong to their own faith-communities, then their funerals are a matter for their clergy. But when they're unaffiliated -- "unchurched," in Christian parlance -- a different situation arises. (Other liberal Jewish clergy, I expect you've run into this situation too; I'd love to hear from others about how you've handled it.)
I knew that most of the family members who would be gathering to mourn would not be Jewish. But all of them were grieving a loss, and all of them were in need of a liturgy which would create a safe container to hold them in their grief. This was a new spiritual assignment for me, and an opportunity to think about how I understand funerals to work and what I understand my role at a funeral to be.
First I looked to the funeral liturgy I usually use, which is based in Ma'aglei Tzedek, the Reform Rabbi's Manual, though has grown from there. (I've adapted my practices over the years, drawing on Orthodox, Reconstructionist, and Renewal liturgies and teachings.) I turned also to poetry, thumbing my copy of Beloved on the Earth, which I reviewed here some time ago. I knew I wanted some things which the assembled could read or recite together, ideally familiar words and cadences. Psalms, then: I chose parts of Psalm 90, and Psalm 23, and also the Lord's Prayer. (For all that it's a Christian prayer, there's nothing in it which is uncomfortable for me as a Jew -- actually when I've heard it rendered in Hebrew I've been amazed and moved by just how familiar its turns of phrase are, and how similar to the liturgy I love and know.)
What might the mourners be expecting, what forms and structures would be most comforting to them in their grief? I consulted Google to see what I could learn about Christian funeral liturgies. (I'm grateful to those who've put the Book of Common Prayer online!) Of course, there are certain central elements of Christian funeral ritual which are foreign to me. Christians and Jews have different teachings about what happens to our souls after death, and I can't in good faith affirm Jesus as the resurrection and the life or as the only path to God. But I fashioned a prayer of committal to recite at graveside, which I hoped would serve to sanctify, with our words and intentions, this place in the earth into which this beloved body would be returned.
I hope and pray that the words I assembled were the right ones, and that my presence was a comfort. For those who are interested in the end result of my labors, two short services are enclosed here: a memorial service intended for use in the funeral home, and a graveside service intended for interment. (Neither includes any identifying information or anything specific to this family.) I welcome your thoughts, questions, and feedback in response. And if these liturgies are useful to someone else, by all means, use them elsewhere; I share them freely, with hope that all who are bereaved will find comfort.