Cremation: Adults Ask…(18)

Why is cremation to be considered wrong?

By cremation we understand the incineration of a corpse as opposed to burial, which is the interment of a dead body. Cremation was first introduced into civilized society in the 19th century by the irreligious. From the outset it was propagated, particularly in Western Europe, as a defiance of the faith in a future life. “Death is the end,” was its renowned slogan.

Gradually, however, cremation gained more acceptance among those professing Christian beliefs. This acceptance is still rising.

Particularly in the last quarter century, denominational statements on the subject of cremation have been forthcoming. For example, in 1961 the synod of the Reformed Churches in the Netherlands advised consistories to engage in pastoral conversation with persons planning to have their remains cremated. Synod confirmed that they should be told that they are departing from a scriptural custom and an ancient Christian tradition. Simultaneously, however, this Synod mandated ministers and elders to attend a funeral service that preceded cremation rather than interment on the basis that the witness of the church concerning life everlasting should also be heard at the crematorium. Three years later, the Roman Catholic Church lifted its ban on cremation (1964), though it expressed preference for burial. Other denominations have acted similarly (cf. Th. Delleman, Christen en Crematie, ’s-Gravenhage, Boekencentrum, 1977).

On scriptural grounds, however, we believe that more is involved in cremation than custom and tradition. Consequently, individuals who consider cremation must be instructed concerning the following grounds upon which this practice ought to be rejected:

1. God’s express commands in Scripture forbid cremation: “Thus saith the Lord, For three transgressions of Moab and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom” (Amos 2:1), and again, “For the children of Judah have done evil in my sight, saith the Lord: they have set their abominations in the house which is called by My Name, to pollute it. And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to bum their sons and their daughters in the fire; which I have commanded them not, neither came it into my heart” (Jer. 7:30–31).

2. There is not one instance of any of God’s people being cremated in Scripture; rather, the Old and New Testament church always advocated reverent burial in obedience to the humbling truth of Genesis 3:19, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” Biblical examples abundantly confirm the parallelism between proper burial and proper reverence, e.g., the deaths of Sarah (Gen. 23:1–20), Rachel (Gen. 35:19–20), Joseph (Heb. 11:22), etc. Moreover, God Himself buried Moses (Dt. 34:5–6). Above all, the care God displayed over the body, and in the burial, of His Son—in which death was robbed of its sting and grave of its victory for the living Church—ought to furnish definitive proof for burial as a bequeathed place of rest until the resurrection (cf. Is. 53:9; Jn. 19:31–42).

3. As a derivative from Christ’s burial and resurrection (1 Cor. 15:35f.), the burial of bodies is in full harmony with, and serves as a testimony to, the Biblical hope of the resurrection (Job 19:25–26; Is. 57:2). In short, the Bible teaches respect for the material body theologically (i.e., its significance is underscored by the body’s place in creation [Gen. 2:7], incarnation [Rom. 8:3], and resurrection [Jn. 5:28–29]) and morally (i.e., specific Biblical laws regarding sanitation, health, etc., aimed to protect the material body, as well as specific divine declarations that the human body is God’s wondrous handiwork that ought not be despised [Ps. 139:13–15; Job 10:11–14]).

4. Since fire was often a symbol of divine judgment in Scripture (e.g., the Valley of Hinnom, Sodom and Gomorrah, and hell itself), it is not surprising that God conjoined cremation to severe punishment when he commanded it to be attendant upon certain capital crimes (Lev. 20:14; 21:9). Hence, cremation was reserved for divine command in such extreme cases, and never relegated to human prerogative.

5. History itself condemns cremation for those who believe in Christianity. The two Biblical references to the custom (1 Sam. 31:12; Amos 6:10) concern periods when vital religion was practically non-existent, and thereby confirm that the popularity of cremation often increases as true godliness decreases. Moreover, church history also reveals that cremation is essentially pagan in nature, and never Christian in custom. Cremation was the general practice of the Celts and Norsemen, as well as among Hindus until today, but when the peoples of such nations embraced the Christian faith even outwardly they simultaneously discontinued the practice of cremation. True Christian respect for life and resurrection mandates a pro-burial and contra-cremation stand.

6. Finally, burial is more edifying for mourning relatives, who need to go through the mourning process both visually and emotionally. A jar of ashes and/or no grave to tend is often deeply distasteful and can retard this process.

Above all, may God prepare each of us for the day of death. May it be better than the day of our birth through sovereign grace. Then we shall know the Psalmist’s prayer, “Lord, make me to know mine end,” for our priorities shall be on the eternals rather than on the temporals.

Rev. J.R. Beeke is pastor of the First Netherlands Reformed Congregation of Grand Rapids, Michigan.

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