My beloved spiritual children in Our Only True God and Our Only True Savior,
CHRIST IS IN OIUR MIDST! HE WAS, IS, AND SHALL EVER BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.
CREMATION: INCINERATING EVERY HUMAN TRACE OF OUR DEARLY DEPARTED
A "SCORCHING" SERMON by His Eminence Metropolitan Seraphim of Piraeus, Greece.
"A sin and a nihilistic act" is how the Metropolitan of Piraeus, Greece, Seraphim, characterized the cremating of the deceased, and with the recent decision to pass legislation to impose it in Greece, he addressed the following, clear message to Greece's atheist politicians: "Even atheists have been accentuating the remembrance of their own terrestrial "gods" by preferring to embalm their bodies--as in the case of Lenin and Mao Zedong."
Analytically: Funeral Service and cremation of the deceased.
It is a known fact that certain indigenous circles of international mockery, who, ignoring the long-standing Christian tradition of our spotless Faith have been penetrating every form of mass communication and through them, the conscience of contemporary man, poisoning it and buckling the bases of the Faith. As such, the indifference regarding the Faith and the Christian traditions, under the influence of the aforementioned, is sending roots into the morally listless and religiously sickly conscience.
Having perceived the signs of the times, and the twists and turns of those moving suspiciously against her, and in order to safeguard the Orthodox tradition today that the procedure of cremation of the deceased is being fully materialized and suitably prepared, our Holy Church, as a caring mother, has enlightened Her Christ-named flock in an appropriate manner (with Her Encyclical), for the instruction of the Saints and the edification of the body of Christ - per the God-inspired words of the Holy Apostle Paul (Ephesians 4:12) - and has stressed to Her members the spiritual dimensions and the consequences of such a choice in the spiritual life of the faithful, by having rejected the cremation of the deceased at an act that is incompatible to Her tradition, thus demarcating Her faith and Her respect for the human person, and by extension, for the human body, which is a temple and a dwelling of the Most Holy Spirit.
Pursuant to the government's proposal per Article 21 "Choice of burial place" in the Legislative Plan titled "Measures for the acceleration of the Governmental opus and other provisions" - whereby, through the generalized formulation of the provision it becomes compulsory to respect the wish of the deceased either for an ecclesiastic funeral service and in special cases for the cremation of their body -- we would connote the following: The human body is an icon of the immortal soul and a projection of eternity in this world. The burning of the body constitutes an iconoclastic act, which offends the faith in the eternality of the Church. The process of a body's deterioration should be a natural one. Nature undertakes the deterioration of the body. Burning it is perpetuating an act of violence on the body. The experience of the Church, which originates from the honoring of holy relics, convinces that relics are spiritually alive, which is why the church regards burial as an eternal value, whereas cremation is not regarded as a personal right for the faithful members of the Church, inasmuch as it is considered a clearly nihilistic act that denotes the end of a person, whereas on the contrary, burial marks the hope and expectation of the resurrection.
Regardless of the argument it may be based on, the cremation of the deceased resides outside the Orthodox Truth which has been defined by the Apostolic words: "So will it be with the resurrection of the dead. It (the body) is sown in deterioration, it is raised imperishable, it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in strength; it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is also a spiritual body. Thus it is written: "the first man, Adam, was made a living soul"; the last Adam (Christ), became a life-giving Spirit" (1 Corinthians 15:42-45).
With the cremation of the deceased, society has subscribed to its nullification. What kind of relationship can a society have with life, when a society does not accept man in his sickness, his weakness and his death; when a society incinerates its dead; when a society destroys the remembrance of their lives and the reminder to her members; when a society regards man's beginning an artificial and selective one and his death a final and irrevocable of the ephemeral? There have been atheists who have sought to preserve their societies' memory of their terrestrial "gods", by actually embalming their bodies, as in the cases of Lenin and Mao Zedong.
The result of humanism without God, of civilization without values, of nihilism without a purpose, and the result of atheism's confusion, has been the riddance of the person--the incineration of even the last vestige of him. The cremation of the deceased leads to the cremation of human dignity. Most assuredly, the re-kindling of the entire matter through the relative Legislative Plan will lead to an attempt to gradually deaden people's sensor of faith.
The meaning of "eternity" is becoming distanced from our life experience. Every single thing that reminds one of it and discretely underlines it is gradually becoming undesirable to accept and bothersome in practice. A contemporary thinker has asserted in an article of his--with regard to the anti-metaphysical furor which is being observed--that the professed, modernizing mentality of recent years is an "anti-metaphysical, monomaniacal complex" seated within a "tortuous psychological insecurity."
The detailed reference that is made by the four Evangelists on the internet of our Lord's godly Body proves it importance in an undeniable manner. The same is observed in the hymnography and the hymnology for the most Holy Mother's Dormition, for Saint Basil the Great, Hosios Ephraim, the Holy Martyrs - and naturally for all the faithful -- in the sublime funeral services.
The celebration for the translation of precious relics and the tradition and experience of the Church are unshakable proof of the respect shown to the human body, which comprises a human being's one hypostasis, and as such, incineration of that body is evidence of a latent disdain for it, as well as disbelief in the resurrection of dead bodies, an exo-Christian belief in metaphysics or the denial altogether of the existence of the soul. Consequently, our Holy Church is justified in proclaiming that the incineration of the deceased body is an actual denial of the resurrection and a provocative proclamation of a nihilistic hue.
The funeral service is inextricably linked to the visible presence of the human body, not a heap of ashes. All of the Troparia hymns speak of the "reposed" or "asleep" person not an incinerated one when bidding them the last farewell, and when burying their body, not ashes. Hence it is easily deduced that it is not possible to perform a Funeral Service, either prior to a cremation or after it, given that in the former a burial will not follow, and in the latter there will be no body to bury.
Uninfluenced by the secular spirit, the Church will continue to inter and bury the bodies of her faith, which may well also be relics, given that the incorruptibility of Holy Relics and their potential to work miracles are both proof of man's theosis (deification) since the Grace of God also permeates the entire human body.
The choice of cremation is a sin and is proof of our erroneous relationship with the Church. Every deviation from Her teaching is an alteration from the grace of the Living God. For those who choose cremation of their dead body--and more so with a public statement of disbelief in the eternal life, or with disrespect and disregard for the Church--we are justified in asserting that there is absolutely no reason for the performing of a funeral service or a memorial supplication, because what the Church is obliged to respect is the rejection of Her teaching by the deceased himself, and not the relatives' possible desire (usually for social reasons) to hold a funeral service or memorial service.
The Service presupposes faith and hope in the afterlife by the deceased, and his respect for the Church. Services are not held for social purposes; they entail prayers and extensive supplications before God by the Church, who expresses Her love for the departed person as faith in the Lord, as hope for salvation, as desire for his partaking in the resurrection for eternity, and as Her petition for the forgiveness of his sins by the Lord.
How can we chant, "Blessed is the path that you walk on..." to someone who declares faint in his post-mortem nonexistence?
Consequently, it is impermissible for our Most Holy Church to diminish the absolute character of this teaching of Hers, given that any possible related act would weaken Her relationship with the Truth.
Accordingly, in our God saved Metropolis and with absolute respect--both towards the free choice of free persons, but also towards the commandments and the dogma of our Most Holy Church--we hereby make known to everyone that we will not be permitting the performing of funeral or memorial services to whoever wittingly chooses the cremation of his body, thus actually denying the resurrection of the dead. This is a most silencing response to the sycophantic rumors that the Church's negative stance involves financial reasons.
THE METROPOLITAN - SERAPHIM OF PIRAEUS, GREECE
"Many believe that the Orthodox Church is one of the many "churches" around. Namely one viewpoint of Christianity, or others believe that Orthodoxy is a religion. Both of these viewpoints are absolutely false. Orthodoxy basically means true glory or true faith. She is not one of the "churches" because she is the only true church of Christ. This naturally is not pride but the truth. Since the Lord instituted only one Church, how can we speak of many? Moreover, Orthodoxy cannot be called a religion because a religion is superstition. It (every religion) tries to cover the psychological needs of man. In contrast Orthodoxy heals the spiritually ailing man (meaning every man) and renders him holy, this being the tangible and obvious proof of Her truth."
MY BLESSING TO ALL OF YOU
The Grace of Our Lord Jesus Christ, and the love of God and Father, and the communion of the Holy Spirit be with you all. Amen.
Glory Be To GOD For All Things!
With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God