Something on "Cremation"

A lady from church handed me an article/tract, titled “Is Cremation Christian?” by Roy E. Knuteson, Ph.D., and wants to gather some thoughts on the topic of “cremation” and whether or not there is any significance to the practice as it relates to our Christian faith.

Let me begin by saying that this article/tract is from a man who is from an earlier generation. This fellow wrote this tract in a much earlier time – I could only find books that he had authored in 1953 (see here: https://voice.dts.edu/contributor/roy-e-knuteson/ and here: https://www.legacy.com/us/obituaries/wisconsinrapidstribune/name/roy-knuteson-obituary?id=6864163 ). I say all of this to say that I mean to be gracious towards an older gentleman and an older generation that might have seen “cremation” as more “culturally offensive” than we do, today. However, with that being said, I, obviously, will cut quite strongly against his view, meaning that I see no serious problem with the practice of “cremation” and think that his article/writing ultimately “misses” on a number of points.

Let me see if I can summarize, critique and offer a countering viewpoint with some merit . . .

Knuteson makes about 10 arguments (my count [D.L.]) that he finds to endorse his position that “cremation” is a “non-Christian” (or “unscriptural” – as he repeatedly calls it) position. He explicitly states that “indifference” on the issue of “cremation” is “a statement of gross ignorance,” that it “goes against the Bible” and that there is a “healing process in Christian burial” (– whatever is meant by that last remark?). For Knuteson, then, the stakes are especially high, but the question remains if his 10 arguments “hold water.” Let's see what Dr. Knuteson has to offer us . . .

First, he notes the fact that there were Old Testament people who were buried (e.g. Sarah, Isaac, Jacob, etc.).

Second, he insists that God's method of handling bodies was “burial,” as evidenced in Deuteronomy 34 with Moses.

Third, without sourcing, he insists that the Mishnah, a counterpart to the Gemarah, which together form the Jewish Talmud, the catalog of Jewish traditions, denounced “cremation.”

Fourth, he uses Joshua 7:15,26 is cited as a case of God's “fierce anger,” which involves the burning of the corpses.

Fifth, he uses Amos 2:1 because it explicitly notes God's punishment upon Moab because of his crime of “burning the bones of the king of Edom to lime.”

Sixth, he insists that burning the body is a shame, disgrace, disrespect and “barbaric.”

Seventh, he insists that Jesus commanded “burial,” citing Matthew 8:22, where Jesus says to “let the dead bury the dead.”

Eighth, he appeals to the experience of Jesus – that He was buried – and insists that that must be the Christian's model, too, citing Romans 6:1-7.

Ninth, he insists that “cremation” is of a Roman, Hindu and recent origin and thus to be rejected because of its' pagan and recent beginnings.

Tenth, citing Philippians 1:20, he insists that we are to “exalt the body in death.”

Finally, Knuteson makes a sweeping, closing remark by citing Ephesians 5:11, which admonishes the saint to “have nothing to do with the fruitless deeds of darkness but rather expose them.”

Lots to unpack, here. But, let's see if we can't handle some of this . . .

First, the level of speculation or mere assertion is thick, here. I mean to say this: documenting cases of burial (such as with Sarah or Moses) isn't a proof but mere circumstantial evidence; we'd expect them to be buried, but listing such facts doesn't prove that God only endorses “burial” and forbids “cremation” as a means of handling a body/corpse. And, it's especially worthy of note that Knuteson speculates on “why” people were buried – when absolutely no reason is given in the text(s) – and further insists – without any supporting evidence! – that over 2,000,000 Israelites were buried, which is purely speculative.

Second, the level of speculation or mere assertion shows itself again when Knuteson casually inserts “cremation” as a “fruitless deed of darkness” and arbitrarily decides that “cremation” must be wrong because it has “pagan origins” or “pagan connections.” Isn't it interesting that an early pagan symbol was “the cross” – it truly was an instrument of torture and as culturally repulsive as an electric chair or as rats in the kitchen. However, God saw no problem in using something as culturally repulsive or pagan to be transformed into His own tool for His own purpose. (See especially 1 Corinthians 1:17-25.) I don't mean to say that God sees “cremation” as some honorable or noble thing (as He has come to use “the cross”) but only to say that there's no argument here. It's true that “no burial” or “cremation” are culturally offensive in the biblical contexts, but that's far from a prohibition, forbidding such (cf. Jer. 22:19).

Third, Knuteson's appeal to the Talmud (Mishnah; Gemarah) is telling; this is a catalog of Jewish traditions. I wonder if he'd appeal to the Talmud on other points in order to develop his “Christian” views. Wasn't that the same “tradition” that Jesus castigated the Pharisees over by binding things like “washing hands” (cf. Mat. 15:3)?! I wonder if Knuteson would go along with my tract, if I wrote it, titled, “Is Washing Hands Christian?” and then argued that it was because of this line of thinking. Look, even if Knuteson's other arguments were good, this one needs ditched.

Fourth, Knuteson has a real knack for abusing texts. Joshua 7:15,26 doesn't comment on whether “cremation” is good or bad or neutral; the text just doesn't focus on that element, but it does casually remark about the facts of the event. Romans 6:1-7 and the historical circumstances of Jesus' death, burial and resurrection certainly don't set the precise model for us to follow; imagine if we took that to extreme lengths and concluded that Jesus was buried in the tomb of Joseph of Arimathaea and so, we, too, must be – after all, that was how Jesus did it?! – wouldn't we run out of space in that tomb for all Christians, and mustn't we question if the point/emphasis of Romans 6:1-7 is even about our – or Jesus', for that matter! – physical death circumstances! (I'd have never gotten that out of Romans 6!) Then, Philippians 1:20 states Paul's determination to “exalt Jesus in death,” but it's a far cry from seeing “exalting Jesus in death” and “forbidding cremation” as synonymous or equivalent; I'd have thought that Paul's point was that he'd be faithful in any circumstance, life or death, and that he hasn't gotten anything like “physical burial as set over against cremation as the means for handling the body/corpse” in view. Read the context and see what you think his actual point is. (Isn't this a real abuse of the context?!) And, then, Matthew 8:22 has Jesus saying to “let the dead bury the dead,” but it isn't His point either to be emphasizing “burial over cremation”; the whole point is about keeping the right focus and not getting distracted by temporal things that ultimately can't be changed or impacted. Again, read that little block in Matthew 8 and see what you think.

Look, Knuteson has a real knack for taking lines – facts! – and reworking them, reinterpreting them, into his own paradigm. It's factual that I said, “It is black!” but if I'm talking about my television set rather than my vehicle, it'd be an abuse to say that I was talking about my vehicle – even if that point is factual and accurate! I mean to say this: facts are still to be interpreted, and if we don't allow the context to speak for itself as it has been shaped by the speaker/writer, then using those remarks is irresponsible and ultimately dishonest. Knuteson takes factual remarks out of their contexts – not a one of those texts has the issue of “cremation over against burial” in view, you'll notice! – and then fits these factual remarks into an entirely different context of his own making and forces Jesus, Paul and others to conform to his own view of “cremation is un-Christian” as he projects his own paradigm onto the biblical text rather than allowing the biblical text to inform his view of the end of life and the handling of a corpse.

Finally, Knuteson appeals to Amos 2:1, which, I think, comes the closest to saying what he's trying to say. It's true that the text says that the Moabites would be punished because they “burned the bones of the king of Edom to lime,” but I'm not sure that the “burning of bones” is the problem as much as the text is, as in various other Old Testament texts, speaking against the merciless savagery of these people towards fellow human beings (cf. Isa. 15,16; Jer. 48; Eze. 25:8-11; Zeph. 2:8-11); see especially Amos 1:11 in a similar fashion. And, additionally, I wonder – since Knuteson insists that burning the body is so disrespectful – how he'd explain that this same passage, Amos 2:1,2, has God replying to this savage “burning of bones” with “burning” the Moabites in response. Is “burning” inherently or innately wrong; if so, how can God do such? Perhaps, the emphasis is not on the “burning” as much as it is on something behind the “burning,” such as the unethical savagery and lack of compassion? And, maybe, that's why God “metes out” the punishment fairly in response; maybe, the real issue or focus is not the “burning,” then?

Now, I feel that we've sufficiently handled all of Knuteson's arguments. With that in view, let's turn our attention to a few closing observations . . .

First, in the Old Testament, there were those who were martyred in the fire (cf. 2 Chron. 33:6; Isa. 43:2; Dan 3:1ff.). It's probable that Manasseh's day included those of a pagan, idolatrous persuasion who actually killed their children by offering them to false gods. Now, in a more modern way, there are those who support abortion even up until the final stages of the birthing process. I'm curious if Knuteson sees any problem, here, with these people who have suffered such heinous crimes.

Knuteson doesn't come out clearly and handle any of these sorts of problems, such as burned martyrs, exploded bodies, drowned and thus decomposed bodies – it's true that the bodies are no longer conscious upon the departing of the soul (cf. Gen. 35:18; Ecc. 9:5; 12:7) – but, if I'm reading Knuteson correctly, his emphasis is placed more on the “disrespect” and “shame” that is done to the bodies. However, the Bible never comments on what view or action a human being should have or take towards a corpse and how to dispose of it. In fact, the Bible never remarks that God has a negative view of the burning of a body/corpse but simply documents the cultural view of that day. If God had wanted to convey His own personal view of disgust towards the practice, He certainly did not convey such or make it clear since it is quite vague and certainly unproven by Knuteson.

Second, in the New Testament times, the martyrs are clearly put through fire. One only needs to read about Nero Caesar's brutal treatment – and burning! – of the saints. One wonders how Knuteson would handle such a fact.

Third, 1 Corinthians 15:35ff. goes to lengths to discuss God's abilities. Here, Paul illustrates (not prove!) the fact of the upcoming bodily resurrection, insisting that 1) God is able to raise life from the dead, 2) that God can invent bodies, based on the needs, 3) that God can create variations/differences in bodies and 4) that God can appropriate bodies/glory for the specific need/environment. Out of this, we're to discern this major point: Paul isn't – and we shouldn't be either – concerned with all of the mechanics but primarily with the point that our God is faithful to us and able to handle all of those mechanical difficulties such as dead infants, disconfigured bodies, decomposed bodies or even disintegrated bodies. At no point does Paul or any other speaker for God make anything out of “burial over against cremation,” and, for philosopical and textual reasons, it's certain that we shouldn't either.

As I see it, there is really only 1 of 3 possible reasons that Knuteson (and/or others) could have a problem with the practice of “cremation.”

First, one could object to “cremation” on the grounds of “decomposition” of the body. But, this raises questions about other real-life scenarios (e.g. exploded bodies; martyred/burned people for God/Christ; infant deaths). If and since God can handle these scenarios, “cremation” simply cannot be wrong on the basis of the “underdevelopment” or “decomposition” of the body.

Second, one could object to “cremation” on the grounds of “shame” or “disrespect.” But, there isn't the slightest hint that God sees “cremation” this way. In fact, everything in the holy text suggests that God is neutral on how to handle a body. One might observe, rightly, that God has only ever smitten the wicked with “burning” (cf. Lev. 10:1,2; Amos 2:2; 2 Thes. 1:8; etc.) – but would we expect any differently?! – I mean, we didn't really expect Him to smite the righteous by burning them, did we? On the other hand, God's view of the body/corpse after death is that the soul has departed and that the body is little more than an empty container (cf. Gen. 35:18; Ecc. 9:5; 12:7; James 2:26). And, it's true that the bodies, even the decomposed ones and even the ones that God, Himself, disintegrated by various means, will be reconstituted in some manner at the second coming, the judgment (cf. John 5:24-29; Acts 24:15)! That's not a problem, for God, is it?! After all, shouldn't we suppose that if God can assemble “woman” from a rib or “man” from the dust of the ground that he can raise bodies from the sea, from the ashes, from the dust, etc.?! Again, for whatever it's worth, God (in the holy text), never places emphasis on this, so we need to be cautious about doing that ourselves.

Third, one could object to “cremation” on the false idea/premise that such an act would somehow tamper with one's “consciousness.” But, as documented above, the Bible is clear that the spirit/soul departs from the body and retains consciousness beyond the happenings to the body.

Here's my conclusion . . .

There are only 3 actual reasons that one (in light of philosopical, scientific and textual data) could attempt to conclude that “cremation” is somehow problematic for Christians or people in general; those reasons would be 1) decomposition of the body, 2) disrespect of the body or 3) disruption of “consciousness.” In each of these cases, the Bible simply does not endorse the view that “cremation” would be sinful, unscriptural or problematic in any way or sense. It certainly looks as if God is disinterested in what happens to the body/corpse after death. Instead, the emphasis is placed elsewhere when these kinds of discussions are had and that should be our emphasis, too; consistently, the emphasis is on God's power, His faithfulness and the need for our faithful response to trust Him to work out all of the details if we're found faithful with and to Him.