On Cremation of Body

An Orthodox Perspective on Cremation

“Cremation” refers to the disposal of a dead body by reducing it to ashes through a process of burning.

Historically, cremation was widely practiced throughout the ancient Near East, except by Jews and Egyptians. Among the ancient Hebrews, bodies were burned as an extension of the death penalty: e.g., in cases of sexual “depravity” (Lev 20:14 and 21:9 - the punishment of death by fire rather than cremation as such), and the collective purging from Israel’s midst of Achan and his family (Jos 7:25). Yet it appears that partial cremation was also practiced in some circumstances in order that the remaining bones might be transferred to a proper place of burial (1 Sam 31:12f; Amos 6:9f). So-called “secondary burial” - disinterment for purposes of transferring bones to a family ossuary - was in any case widely practiced (2 Sam 21:12-14; cf. Gen 25:8; 35:29; Num 20:23).

In certain cases (e.g., Saul), partial cremation seems to have been an accepted practice in order to facilitate such a transfer immediately after death, prior to inhumation. The likely state of bodily decay may also have contributed to the decision to submit Saul’s remains to limited burning. The intention, however, was not to reduce the body to ashes, but to facilitate transfer of the bones for proper burial.

The dread of exhumation and non-burial expressed in Jer 8:1f and 25:33 (cf. Rev 11:9) confirms the importance for an Israelite of being “gathered to the fathers.” Such a “gathering” presupposes that even where partial cremation was practiced, some bodily remains were preserved. This has significance for the later Christian cult of relics.

If indeed the ancient Israelites practiced occasional cremation to permit the transfer of bones, the practice is condemned by the Mishna and does not appear during the intertestamental period. This may be due to the growing belief among Jews in a personal existence after physical death that would suggest burial as proper preparation.

Cremation was widely practiced throughout the Roman Empire until the fifth century when, under Christian influence, it was finally abolished. Early Christians insisted upon burial rather than cremation because of the entombment and bodily resurrection of Jesus. Special veneration for Jesus’ intact physical body was demonstrated by the large quantity of expensive myrrh and aloes provided by Joseph of Arimathea, and the concern of the Myrrhbearing Women to complete the burial rites in strict accord with Jewish custom. The catacombs bear witness to the care early Christians took in recovering and preserving the bodies of their martyrs. By the mid-second century, such preservation served the interests of a growing cult of relics (cf. The Martyrdom of Polycarp).

Patristic tradition seems generally to condemn cremation as a dishonoring of the dead (esp. Tertullian), probably in light of Gen 3:19 (“You are dust, and to dust you shall return”). This phrase occurs in the Orthodox burial service and is often cited as a proof-text for accepting inhumation as the only acceptable Christian practice.

Modern secular arguments in favor of cremation include economic and ecological considerations. Incineration of a body is much less costly than the usual funeral.

Then again, coffins are largely non-biodegradable, while cremation disinfects and disposes of bodies that otherwise might transmit disease or be the source of epidemics. Nevertheless, since embalming is not legally required and simple coffins are available, the economic argument is moot. And today adequate precautions can be taken in cases of disease to prevent its spread via a dead body. A widespread epidemic may so overburden health care facilities and mortuaries that cremation is deemed necessary. Yet even in such cases Orthodox bishops have refused to sanction cremation.

A further argument in favor of cremation concerns the instinctive horror some people feel at the thought of being buried in the earth. This is a psychological problem, however, rather than a theological or spiritual one. In fact, if the actual process of cremating a dead body were more widely known by the general public (incineration of the soft tissue, crushing of the bone fragments, frequent mixing of one person’s “cremains” with another’s, together with errors and neglect in modern columbaria), cremation might not seem as simple, dignified and antiseptic as it is usually thought to be.

Neither the canonical nor the dogmatic tradition of the Orthodox Churches prohibits cremation. There are, however, “definite opinions against it,” to the point that certain local rulings oppose it “on penalty of the departed Orthodox being deprived of the funeral and burial rites.” The question is whether such penalties are consistent with the Orthodox position regarding the human body and the proper means for laying it to rest. The matter can only be addressed on theological grounds, by reviewing key biblical and patristic attitudes toward the body and physical death. Some of the elements of such a review may be noted as follows.

Support for burial as opposed to cremation may be found in Christ’s own burial in view of bodily resurrection, as well as in the raising of Lazarus. Jewish belief held that after a body had been dead four days, irreversible decomposition had set in. By raising his friend at this moment, Jesus demonstrates his lordship over death and corruption. Such a demonstration could not have been made, of course, had Lazarus been cremated. The fact that he was raised bodily from a tomb further foreshadows both Jesus’ own resurrection and the general resurrection of the dead (Jn 5:28f).

But while this serves as an eloquent prophecy of bodily resurrection, it does not, as is often maintained, constitute an argument one way or the other concerning cremation, since nothing indicates that divine power would be limited by the actual physical condition of the body to be raised. Accordingly, Orthodoxy has never held that a person whose body is consumed in a house or automobile fire, or is even vaporized by a nuclear bomb, is for that reason incapable of being resurrected. The same must be affirmed of martyrs burned at the stake.

First Corinthians 15:42-50 is often invoked as an argument against cremation. The passage, however, refers to the raising of a spiritual body (soma pneumatikon) as opposed to a physical body (soma psychikon), and therefore it is irrelevant to the debate over cremation or burial. St. John Chrysostom’s remarks indicate that the physical condition of a dead body has no bearing on its transformation into a spiritual body capable of inheriting eternal life: “Let us despise death ...for indeed it will translate us to a far better life. `But the body decays,’ [you say]. Why, on this account most especially we ought to rejoice, because death decays, and mortality perishes, not the substance of the body” (Hom XXXIV.4 on Matthew; here “substance” is equivalent to St. Paul’s “spiritual” body). And again: “By sowing here [1 Cor 15:42] (St. Paul) means not our generation in the womb, but the burial in the earth of our dead bodies, their dissolution, their ashes” (Hom XLI.5 on 1 Corinthians).

“Ashes” in this context does not refer to cremation as such, but it does show how little value the physical body possesses compared to its reality as a raised “spiritual body.” In this regard, St. Ignatius’ remarks are relevant. Writing to the Romans, he implores them not to interfere with his martyrdom, but to allow his physical body to be completely devoured by beasts in the arena: “Suffer me to be eaten by the beasts, through whom I can attain to God ...entice the wild beasts that they may become my tomb, and leave no trace of my body, that when I fall asleep I be not burdensome to any” (Rom 4.1-2).

From these patristic readings, it is clear that one’s physical body can be completely destroyed, as a result of burial in the earth or by some other means, without in any way jeopardizing one’s salvation.

The strongest arguments against cremation are Christ’s own burial and the place of relics within Orthodox piety.

St. Paul uses the expression “co-buried” (synthapto) with Christ to describe Christian baptism (Rom 6:4; Col 2:12). Baptism marks the true death and rebirth of the believer; yet “resurrection” is to be achieved only in the eschaton. Buried with Christ through the Church’s ritual, we await bodily resurrection and participation with him in his own glory.

Therefore it is important theologically to preserve continuity between the living physical body and its condition after death. Once again, however, this importance is relative: salvation is in no way jeopardized there where the body is reduced to ashes or otherwise destroyed (as in the case of St. Ignatius; yet relics of the great Antiochian martyr have been preserved).

The sacredness of the human body is manifested most strikingly by the incorrupt relics of the saints. In Fr. Harakas’ words, “These saints were so sanctified and transfigured by the Holy Spirit dwelling within them that their bodies also bear the marks of holiness and serve as a source of sanctification and healing power for believers even today.” Thereby they witness as well to the truth that every Christian is called to be - in body as in soul - a “temple” of the Holy Spirit (1 Cor 6:19f).

For theological and pastoral reasons, then, inhumation of the intact physical body should be regarded as normative and desirable for Orthodox Christians. Nevertheless, laws in some countries and states (Japan, Louisiana) require cremation in certain regions, and such laws should be respected. Cremation may also be mandated by civil authorities in times of epidemics. When for some (relatively) acceptable reason cremation is required, the ashes should be interred rather than scattered, in order to permit visitations at the burial site and the celebration of memorial services.

Nevertheless, Orthodoxy and Christian tradition in general have strongly opposed cremation, insisting that the proper way to dispose of the dead is through inhumation. As we have stressed throughout this book, Orthodox anthropology is holistic. It conceives of the human person as a unity of soul and body, the spiritual and material.

From a biblical perspective, the very concept of “body” includes flesh, mind and spirit. The physical body, therefore, is to be honored and protected, so that in those rare but important instances where the person attains genuine sanctity, the body in the form of sacred relics might be preserved and venerated.

SOURCE : The Sacred Gift of Life - John Breck