The Morning Offering

CREMATION

 Cremation versus the Orthodox Practice of Burial

The first time I ever attended a funeral service where cremation of the body of the deceased had taken place was in Portland, Oregon, many years ago. An Episcopal priest friend had died and had requested his body be cremated. Walking into the church and seeing a small box sitting before the altar was a shock for me. Cremation was always something only non-believers practiced, Christians having always viewed cremation as something of pagan roots. I clearly remember feeling cheated out of that last goodby, unable as I was to view my friend for one last time.

In ancient times pagans always either burned the bodies of their dead, or left them for birds to consume, whereas Jews and Christians placed their dead in tombs, or in the earth, awaiting the bodily resurrection. For Christians the belief that the body was the temple of the Holy Spirit and therefore sacred, made the burning of the body unacceptable. Bodies of our dead were always to be treated with great reverence. From the earliest of times the bodies of the martyrs and saints were buried in the catacombs, their tombs used as altars for the celebration of the Eucharistic offering, catacombs often being the only safe place for believers to worship without threat of arrest.

One of my earliest memories was going to a family plot in Spokane, WA. with my maternal grandmother. She would lay flowers on the graves of her loved ones, family members who were long dead before I was even born. Even though many had been gone from this life for a few generations, to my grandmother they were still alive. She would sit on a tombstone, flowers in hand, and tell me about her sisters, her parents, and other family members. Her shared memories were made all the more real seeing the names of these loved ones chiseled in stone. The ritual of visiting graves was common back in those days, with families keeping alive the memories, while showing their love and respect for their dead relatives by tending to the graves, and leaving flowers. It was even quite common, especially in Western Europe, for friends and families to take picnics to graveyards.

There is also the role cemeteries can play in our own spiritual lives, for they are clear reminders of our own mortality. I have already picked the plot where my own remains will be placed on the grounds of our monastery. Seeing where one will eventually be laid to rest is a good way to remember one's own eventual death, reminding ourselves of our own mortality, and to use our remaining days wisely.

 The Orthodox Church forbids the cremated remains of anyone to be brought into the temple for services, or for any other reason, and funeral services over cremated remains is strictly forbidden. The practice is seen as a denial of the bodily resurrection, not because God can't raise the dead from ashes, but because the practice does not reflect the Church's teaching that the body of a believer housed the Holy Spirit. It is also ignoring the fact that believers receive, in their lifetime, the very Body and Blood of Christ, and the body is therefore made holy in preparation for that day when we shall be united in both body and soul, to live forever with God.

My parents converted to Orthodoxy in their mid seventies and are buried in the church yard next to Saint John the Baptist Church in Post Falls, Idaho. Having them in an Orthodox cemetery, side by side, means a lot to me, and I visit their graves whenever I am in Northern Idaho on visits to my family. Having a plot to visit continues that connection and allows me a chance to show my love for them by placing flowers on their graves as I offering prayers for their souls. It saddens me that so many people have deprived themselves of such moments, having spread their loved one's ashes over golf courses or on beaches. The loss of family cemeteries has contributed, I am convinced, to the breakdown of the all important extended families that were at one time so important to the cohesiveness of family values.

For those who would say that cremation is more ecologically sound, I would point out that the particles dispersed in the atmosphere are by no means good for the environment. A new way of burial, known as green burial, is gaining popularity throughout the country and is far more ecologically sound than cremation. Green burials require a simple pine coffin with no metal, nails or glue, using only wooden pegs and natural materials. The body is not embalmed (in keeping with Orthodox tradition), so nothing goes into the earth that is not natural. This is one of the most inexpensive ways of internment and is in keeping with the canons of the Orthodox Church. This is the way my own body will be laid to rest.

With love in Christ,
Abbot Tryphon

My mother's funeral

click on photos to enlarge

Friday December 23, 2011 / December 10, 2011

28^th Week after Pentecost. Tone two.
Nativity Fast. Strict Fast (Bread, Vegetables, Fruits)

Martyrs Menas the Melodius, Hermogenes, and Eugraphus of Alexandria (310).
St. Ioasaph, bishop of Belgorod (1754).
New Hieromartyr Jacob and Alexander priests, Hieromartyr Eugraph and his son (1918).
New Hieromartyrs Anatolius, Alexander, Eugine, Constantine, Nicholas priests and with them Martyrs Peter, Michael, Dorotheus, Laurentius, Gregory and Virgin-martyrs Alexandra and Tatiana, New Hieromartyr Michael priest, New Hieromartyr Sergius (1937).
Virgin-martyr Eudocia (after 1937).
New Hieromartyrs Nicholas and Alexis priests (1938).
Virgin-martyrs Anna and Tatiana confessors (1948).
Virgin-martyr Thecla confessor (1954).
Venerable Anna confessor (1958).
Martyr Gemellus of Paphlagonia (361).
Venerable Thomas of Bithynia (10th c.).
Blessed John, king of Serbia (1503), and his parents Stephen (1468) and Angelina Brancovich (16th c.).
Hieromartyr Theotecnus (Greek).
Martyr Marianus (Greek).
Martyr Eugene (Greek).

 

You can make donations directly to the monastery through PayPal, or you may send donations to:

All-Merciful Saviour Monastery
PO Box 2420
Vashon Island, WA 98070-2420 USA

Saint John the Baptist Orthodox Church, Post Falls, Idaho

 

Hebrews 7:26-8:2

 

²⁶ For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; ²⁷ who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. ²⁸ For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

Hebrews 8

The New Priestly Service

 ¹ Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, ² a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

John 10:9-16

 

⁹ I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. ¹⁰ The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

¹¹ “I am the good shepherd. The good shepherd gives His life for the sheep. ¹² But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. ¹³ The hireling flees because he is a hireling and does not care about the sheep. ¹⁴ I am the good shepherd; and I know My sheep, and am known by My own. ¹⁵ As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. ¹⁶ And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

http://ancientfaith.com/podcasts/morningoffering

The PodCast is always different than the blog article.