In memory of Wiley Palmer Jones

The writing below is an excerpt from the funeral discourse for Wiley Palmer Jones (1844-1912), by Methodist minister George S. Wyatt. Wiley Jones’s brother Milton Henry Jones, Jr. was a Baptist preacher here in Rusk County, Texas. When I was a child I went to church with Ophelia Jones Woolverton, and as an adult Eugene Lorenzo Jones was once my pastor – niece and nephew of Wiley Jones, respectively. Wiley Jones’s singing “and as I pass along, I’ll sing a Christian song, I hope to live forever” became the impetus and inspiration leading to my tune Wiley, which I named in honor of him. I want to preserve the discourse information and make it easy to find. All below is from Wyatt’s discourse.

A FUNERAL DISCOURSE

ON THE DEATH OF

WILEY PALMER JONES

DELIVERED BY

REV. G. S. WYATT

Childress, Texas, March 12, 1912

TEXT: And he was a good man and just – Luke 23:50

Other scriptures read – Psalm XC. I Cor. XV.20-58

SONGS SUNG

Asleep in Jesus

Oh, Come Angel Band

I Saw a Wayworn Traveler

The one whose memory we come to honor today, Bro. Wiley P. Jones, was born in Houston County, near Crockett, September 12, 1844. He was raised in Rusk County and moved with his father to Johnson County in 1860. He enlisted in the Confederate army in the company of Capt. W. G. Veal, Parson’s regiment, in 1861 and was discharged in 1862 and shortly hereafter re-enlisted in Capt. Samuel Carruthers’ company, Gurley’s regiment. He embraced religion in the army in 1863 and united with the Methodist Episcopal Church, South, at Auburn, Texas, in 1865, soon after the close of the war.  He was married to Miss Harriet Anderson Gilmore of Ellis County, Texas, on January 28th, 1866. From this union there were three children, two of whom, our highly esteemed and respected townsmen, J. H. P. and Will P. Jones, survive.

While living at Cleburne with his father-in-law, John P. Gilmore, they made a trip together to dispose of some horses, taking cattle in return, and had some very thrilling experiences in imagining that they were being attacked by Indians, all of which proved to be “False Alarms.” He gave his experiences of this trip in a write-up under the caption “False Alarms,” years later. I quote just one paragraph from this entertaining paper: “I want to remark right here that we had recently passed through the four year’s struggle between the states, during which time we had often stood face to face with the enemy where every inch of the ground was strongly contested: had often stood as a lone sentinel by the roadside where we counted the enemy on the march when they numbered up into the thousands; had also lain in line of battle in fair view of the enemy as the balls and shells played their part in keeping us interested, but during all these four years of war, we don’t remember ever to have felt so lonesome and nervous as we did at times while we were standing guard around our stock, with the constant expectation of an attack by the Red-Skins. We, somehow, had learned to regard them with a holy horror.”

From Johnson County he moved to Acton in Hood County, and was in business there for a number years, where he lead in the work of a Sunday School, and was also a leader in church music, using the old “Sacred Harp,” the songs of which moved with wonderful power the souls of the people and often in his last sickness, when his mind would wander, he would whistle, when he could no longer talk, some of these old tunes especially this,

“and as I pass along, I’ll sing a Christian song, I hope to live forever.”

He repeated the first verse of “Asleep In Jesus,” and asked his wife to repeat for him the other verses, as he could not speak them.

He moved from Acton to Young County when it was a wild unsettled country and engaged in the stock business. He also taught school in order that his boys might have advantages in their young days, and organized the first Sunday school that was organized in old Eliasville. He moved from there to Stephens County, where he remained for only a short time, moving to Hall County in 1888 and to Childress County in 1889, which would make him a citizen of Childress County for twenty years, save the eight years he had made his temporary home in Matador. In Childress he was a County Judge for two terms, was also in business – running a general merchandise and exchange business, in which our fellow townsman, J. H. P. Jones, received his training for the banking business. It was here that a great sorrow came into his life, the death of his first wife, who died January 19th, 1901. He was married again to Mrs. Lou Humes on August 11th, 1901, with whom he lived most happy till the day of his death. He also organized, and was the first Superintendent of the first Methodist Sunday school in Childress. These are but the salient points in the history of this great life, the details of which would make a very remarkable record. He died about 12:35 P.M., March 11, 1912.

He went out as a child falling to sleep in the arms of its mother, without a struggle, just a perceptible shortening of the breath, then on long breath, and all was over here; no, not over here. We say he is dead, and yet he lives. I have no doubt should some inhabitant from another world drop down to ours just as the sun was hiding himself behind the western hills, as he looked upon him disappearing from view, he would say “Gone, gone forever.”  But not so.  He shines on the myriad of stars in the heavens above, and still more beautifully in the moon, the queen of the night.  So with our dear brother, he is dead but lives, lives in the lives of his children, of his wife, and of his friends, and will live on till the end of time, gathering in influence and power until the might river created by his blessed life shall empty itself in the fathomless ocean of eternity.

Struggles with funerals

Interesting article on some of the struggles with modern funerals:

Oh no you didn’t: Ministers struggle with people behaving badly at funerals“The issue has reached a level sufficient to have experts offering suggestions to mourners on how to act – and more importantly, not act – when attending memorials and funerals.”

Coming and going from the sanctuary during the funeral – to use the restroom, have a smoke or take a call – is routine, McIver Penny said.

Or, it’s common to see individuals who are texting each other or taking selfies and, in some cases, taking calls right there in the pews.

“They’ll answer the phone and say, ‘I’m at a funeral,’” she said.

“The craziest thing I have seen is the family (of the deceased), all on their phones on the front row and they weren’t paying attention at all to the funeral.”

A funeral text

1 Thessalonians 4:13-18

¹³ But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. ¹⁴ For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. ¹⁵ For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent[i] them which are asleep. ¹⁶ For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: ¹⁷ then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. ¹⁸ Wherefore comfort one another with these words.

1 Thessalonians 4:13-18 is a comforting text, often read and expounded at funeral. In it the apostle imparts knowledge (I would not have you to be ignorant)[ii] and establishes hope[iii] (that ye sorrow not, even as others which have no hope). Our hope is founded on revealed knowledge of Jesus Christ. In hope there is sorrow, but not like the sorrow of despair. There are two kinds of sorrow: (1) the sorrow of those who have no hope, who feel that death is final; and (2) the sorrow of those who have hope, who know death is not disaster for the Christian.

Knowledge that Paul imparts to raise us beyond despair to blessed hope includes:

• Jesus died and rose again (v. 14). He was delivered up to death for our sins and rose again for our justification (Cf. Romans 4:25). He is alive and seated at the right hand of the Father (Cf. Hebrews 7:25). His victory over death assures our victory over death (Cf. 1 Corinthians 15:20).
• Jesus is coming back again (vv. 14-16). He promised that though would go away, he would come back again (Cf. John 14:3; Acts 1:11; Titus 2:13; Hebrews 9:28). He is coming back to raise the dead (v. 16) and take the living unto himself (v. 17). The spirits of the dead (whom he brings with him) will be reunited with glorified bodies as they rise from the grave. The saints still alive on the earth will be caught up from the earth to meet the Lord (in new bodies; Cf. 1 Corinthians 15:50-52). All this transpires as Jesus descends from heaven with a shout and fulfills his promise to his people.
• Jesus keeps us with him forever (v. 17). We are presently kept by the power of God unto salvation (Cf. 1 Peter 1:5), and we can be assured that he will keep us ever. He will never ever leave or forsake us (Cf. Hebrews 13:5). “Eternity with God, what ever-blessed bliss! Forever with our Lord and King – there’s nothing else like this!”

With this revelation we have the foundation that establishes hope. Because we have hope, we have comfort in time of sorrow. Use these truths to promote hope and provide comfort (v. 18).[iv]

---

[i] φθάσωμεν, precede; Merriam Webster: 1.c to act ahead of; 1.d to go or arrive before

[ii] In Ode on a Distant Prospect of Eton College (1742), Thomas Gray wrote, “Where ignorance is bless, ‘tis folly to be wise” – bringing into English phraseology the proverb “Ignorance is bliss.” But ignorance about death is certainly not bliss, and ‘tis folly to not know what the Lord has prepared for them that love him.

[iii] ἐλπίδα, a joyful or confident expectation; Merriam Webster: 2. to expect with confidence

[iv] There are those, unfortunately, who have no hope. Jesus only is hope, neither is there salvation in any other. “…God our Saviour, and Lord Jesus Christ, which is our hope…” (1 Timothy 1:1; Cf. also 1 Peter 1:3)

Funerary links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

* A Biblical Theology of Burial -- "What, if anything does the Scripture say about burial? The answer might surprise you."
* Burial or Cremation? A Biblical Case FOR Burial and AGAINST Cremation -- "Biblical example is a strong argument in setting forth the ways of God, and it should never be dismissed as insignificant."
* Church member denied funeral due to non-payment of tithes -- "...her deceased mother would not be buried in her home church because of lack of tithe payment."
* Cremation: Is It Christian? -- James W. Fraser, Dubuque, IA: ECS Ministries, 2005
* Cremation vs. Burial: A Biblical Perspective -- "The bulk of Biblical evidence leads us to believe that the burning of the body does not represent something good."
* Grave Signs -- "What I couldn’t understand was how few of my fellow Christians joined in my horror at the thought of a Christian man’s cremation."
* Please Don’t Say These Six Things at My Funeral -- "God now has another angel. Heaven is not going to de-humanize me."
* Should Christians be Cremated? -- "Cremation was not an issue for the early Church, which historically taught that burial was the 'Christian' (Biblical) thing to do for loved ones."
* Should Church have Refused Funeral for Gay Man? -- Incident in Tampa, Florida
* The Empty Tomb and the Emptied Urn -- "My hearers were most provoked by what I said, in passing, about an issue we rarely think of as eschatological: cremation."
* The Tragic Death Of The Funeral -- "Stripped of its euphemistic language, the get-together billed as a “celebration” or even a “party” is, in truth, a gathering of mourners around a corpse."
* Things You SHOULD DO and SHOULD NOT DO When Preaching a Funeral -- "Although we hide ourselves from death continually, funerals force us to look mortality in the eye."
* What Does The Bible Say About Cremation? A Christian Study -- "...burial is preferable because many of the pagans burned the body and the body is not shown much honor at death by incinerating it to ashes."
* What makes a funeral distinctively Christian? -- "The family...want a minister to conduct their loved one’s memorial service...but...they impose a restriction: “No religious stuff. Don’t talk about Jesus or heaven.”"
* When Someone Dies" A pastor answers some common questions about funeral practices and traditions -- "Like all Christian worship, the funeral has both a vertical and a horizontal dimension."

Thaptology: Conclusion

Thaptology: Conclusion

Burial finds its antecedent in the creation chronicles. The body was formed from the dust of the ground (Genesis 2:7), and God pronounced to Adam, “…till thou return to the ground; for out of it thou was taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:19). Burial best follows the primary practice of God’s people, and binds our practice to those believers who have gone before us. Burial pronounces a respect for the human body, which was created by God (Psalm 139:13-16) and in His image (Gen. 1:27; 2:7; 1 Cor. 11:7) – and for the believer whose body was indwelt by His Spirit. Burial reenacts the mode of disposal of Jesus’s body, and witnesses a belief in His resurrection and the expectation of ours. “In short, a burial of the body of a believer is, in the truest sense, the last great act of faith that a believer may exhibit with his or her life.” 

A simple Christian funerary following biblical precedent and principles might best (though not only) be a made up of:

• Respectful preparation of the body  
• Mourning (not as those who have no hope) with comfort in the future resurrection 
• Brief comments and/or singing at the graveside 
• Committal in the ground to dust to await the resurrection 

A biblical funerary orthopraxy does not lay down rigid regulations, but should proceed on biblical principles judiciously considered. It will not be intimidated by custom – whether national, civic or "Christian". It will resign the body to dust and find sweet comfort in the future resurrection – acknowledging the reality of both inevitable death and glorious resurrection. No matter the final disposition of one's body, the Lord knows them that are His and will raise them all in a moment – incorruptible and immortal.

"Thaptology" is a word coined to stand for the study of burial and funeral rites, particularly from the Bible perspective. It comes from the combination of θάπτω + λογία [thaptó, to bury, inter; to celebrate funeral rites + ology, the study of. Forms of thaptó are found 11 times in the New Testament (Matthew - 3; Luke - 3; Acts - 4; 1 Corinthians - 1)]

• Thaptology, Part 1
• Thaptology, Part 2
• Thaptology, Part 3
• Thaptology, Part 4
• Thaptology, Part 5
• Thaptology, Part 6

Thaptology: Who is in Charge?

Who is in Charge?

In much of the West, the funeral is considered a family matter rather than a church function. In such cases and under such an understanding, the funeral service is not a church service. Details concerning the service and burial are developed in consultation of the family with owners/employees of the funeral parlor rather than church officials. Then the family or funeral parlor tells the church and ministers what to expect. This can be a source of difficulty between families and churches. If the immediate family members are church members this will generally relieve possible reasons for conflict. If, on the other hand, the family is only peripherally (if at all) related to the church, misunderstandings are more likely to follow.

When non-Christian family members plan a “religious” funeral service, it is often more secular than sacred –a very strange mix of the two. The music may be of a kind that would not be allowed during a worship service.  Ministers who would not be allowed otherwise in the pulpit – or even infidels – may address the gathered mourners. Other actions that the church finds inappropriate and offensive may occur. The church leaders, as much as is possible, should shield against worldly fascinations and influences. The interaction between church and non-Christian mourners should be handled with wisdom and sensitivity, but also in a way that does not compromise the church's faith and practice. An area of reform could be for churches to take a more active role in the funerary process, as well as approach very carefully all dealings with funerals for non-Christians. It is notable that the early Jerusalem church took care of the burial of their own (Acts 5:6-10; Acts 8:1-2) – though modern laws will add some difficulty to such an attempt.

Thaptology, Part 1
Thaptology, Part 2
Thaptology, Part 3
Thaptology, Part 4
Thaptology, Part 5

Thaptology: Use of Church Buildings UPDATED

• In January 2015 New Hope Ministries of Lakewood, Colorado required removal of a funeral from their facilities because a video "collage" showed the decedent kissing her lesbian partner.
• In late July 2014, New Hope Missionary Baptist Church in Tampa, Florida refused the use of their building for the funeral of a man who had lived a homosexual life and was "married" to a partner.
• In 2008 Second Baptist Church in Rockmart, Georgia would not host the funeral of a member because the family insisted that two women read Scripture at the service.

Use of Church Buildings

The availability and use of church facilities (or not) have been the source of recent funeral disputes, and are likely to be a continuing source of disputes.   Some folks may think that a dispute over building use for funerals and memorial services is a new breed of organism. While new issues arise in our evolving society (e.g., debate over funerals displaying the wares of same-sex cohabitation), the fact of such disputes are nothing new. Consider a rural Texas church in the early 1900s. 

At the end of the 19th century, Texas Baptists of the "missionary" persuasion suffered an angry and awkward division. Two organizations – the BGCT and the BMAT – vied for dominance. Much bitterness resulted. One church incident exhibits that bitterness. The accelerant was the death of a popular young preacher. He grew up, was licensed and ordained in a BMAT church. He attended Jacksonville College (BMAT) but finished his education at Baylor (BGCT). He soon became a rising star in the churches of the rival BGCT. In January of 1912 death came calling, and this young man met his appointment. After his burial some of the family and community wanted to have a memorial service for him in his natal community at the BMAT church’s building, but with a pastor from the BGCT invited to give the message. This was finally allowed in April, but not until much wrangling, rancor and animosity had disturbed the church and community. The general disallowing of "outsider" funerals continued until nearly 30 years later when the church voted that “the doors of this church was (sic) opened to anyone wishing to hold a funeral in the house.”

Church buildings are a modern convenience not available in New Testament times. Accordingly, there are no biblical records of “building use” as a pattern for us. New Testament orthopraxy and biblical ecclesiology should be introduced to guide us. Based on church autonomy, each church has the right to determine how her building will be used – which includes banning any funeral service for any reason.  But what would be scriptural reasons for doing so? What about the funerals we agree to officiate? Should some be excluded because of the person’s lifestyle or beliefs?  Should we approach it as an opportunity to preach the gospel to unbelievers?

Situations of and solutions used by various churches include:

• Don't own a building
• Don't use the church building for any funerals
• Limit use of church building to members only
• Selectively allow use of the building with discretion (this would be something such as allowing use to those who meet certain guidelines and stipulations)
• Allow use of the building by the community without discretion

If a congregation does not have a building, they stand aloof from “building use” issues. Others must determine how to best use their buildings in line with biblical principles.

A theological and practical matter is who is allowed into the church’s pulpit, what some call “pulpit affiliation” (i.e., allowing persons who are not of "like faith and order" to preach or conduct services).  Some apply this to any and all services conducted in the church facility, while others would it to their gatherings as a church (i.e., not applicable to weddings, funerals, etc.).  

Some churches have detailed policies governing the use of their buildings (e.g. weddings and funerals). Many of the policies are based on practical and emotional concerns, but with no guiding philosophy based on theological considerations. Now is high time for churches and pastors to consider the funerary process theologically and govern their actions accordingly.

Thaptology, Part 1
Thaptology, Part 2

Thaptology, Part 3

Thaptology, Part 4

Thaptology: Disposition of a Corpse

Disposition of a Corpse

Historically, a number of practices have been used to dispose of (or preserve) the dead, including mummification and exposure to the elements (and animals). The most common methods of disposition in our society are burial (interment, inhumation), burning (cremation), and donation of a body to medical science (which usually eventually concludes in cremation).  Related to burial (which is usually underground) are also storage in an above-ground tomb or mausoleum (immurement) and burial at sea.

Burial is the common, dominant and preferred method of disposal of the dead recorded in the Bible. There is a consistent thread of preference for burial among God's people. God Himself buried Moses (Deuteronomy 34:5-6, 8) and in His determinate counsel chose burial for His Son Jesus (Isa. 53:9; John 19:40). Burial was performed by the early disciples for their own members. See Acts 5:6-10 and Acts 8:2. The great initiatory ordinance of baptism incorporates the allegory of a burial. (Romans 6:4; Colossians 2:12). The “sleep” analogy/metaphor is used several times in the New Testament writing to refer to death (Matt. 9:24; Mark 5:39; Luke 8:52; John 11:11; 1 Cor. 11:30; 15:6, 18, 20, 51; 2 Cor. 5:6-8; 1 Thess. 4:13-16). Sleep and burning are incongruous acts, while one laid out for burial assumes a position reminiscent of sleep. These are some reasons for the Christian to prefer burial over cremation, exposure or some other form of disposal.

“Let the dead bury their dead” is not primarily a burial text. It is about the primacy of the claims of Christ on the believer over the claims of culture, tradition and family (Matthew 8:22; Luke 9:60). Yet it yields a measure of truth regarding the subject. Through it we understand that burial is a physical and temporal benefit, rather than a spiritual exercise. A fine burial may hide a wasted life, while lack of physical care for a body may accompany a treasured soul (Cf. Luke 16:22).

The believer will receive a glorified body (1 Cor. 15:42-49; 1 Thess. 4:13-18; Job 19:25-26). Whether the body is buried, burned or consumed by animals will not prevent God's power in resurrection. I am presently unwilling to relegate cremation to the category of sin against God – as something inherently evil. But a biblical thaptology prefers burial above cremation. The main impetus toward cremation is practical – particularly that of cost. Cremation is much less expensive than burial. This is a true concern for many. Yet burials can be made much less expensive than they often are. Guilt and grief (and sometimes greed) can be driving forces in excessive costs for funerals.  Expense as a sign of devotion for a loved one is not totally without reason, though, as Jesus indicates when he rebukes Judas for complaining about the waste of ointment to anoint Jesus (Mark 14:4-9). There is nothing in the Bible to commend cremation to God's people as a method of end of life disposal. When tucked away in a mortuary basement, cremation seems quite civilized. But to behold it as the last view of a loved one, most would be repulsed.

Christian apologist Marcus Minucius Felix, writing perhaps as early as AD 160, says, “Nor, as you believe, do we fear any loss from sepulture,  but we adopt the ancient and better custom of burying in the earth. See, therefore, how for our consolation all nature suggests a future resurrection. The sun sinks down and arises, the stars pass away and return, the flowers die and revive again, after their win-try decay the shrubs resume their leaves, seeds do not flourish again. unless they are rotted: thus the body in the sepulchre is like the trees which in winter hide their verdure with a deceptive dryness.”

In 374 or 375 AD Jerome wrote an account of Paulus the Hermit. Paulus died AD 341, of which Jerome wrote, "Then having wrapped up the body and carried it forth, all the while chanting hymns and psalms according to the Christian tradition." Like Minucius Felix, Jerome's account indicates burial as the practice of early post-apostolic Christians. Further he recites a funeral procession that includes singing or chanting.

We may not be bound by these customs – but how much better to bind ourselves to our forefathers in the faith than the customs of an increasingly ungodly society?

• Thaptology, Part 1
• Thaptology, Part 2
• Thaptology, Part 3

Thaptology: Services for the Dead

Services for the Dead

A Christian response to death includes mourning. For all “there is a time to weep (Eccl. 3:4).” We are to “weep with them who weep (Rom. 12:15).” But a Christian response should be noticeably different from a non-Christian response. We are enjoined by Paul not to sorrow “as others which have no hope (1 Thess. 4:13).”

The services for the dead in our society vary with religious tradition, or whether the person was religious at all. They may consist of funerals (services conducted prior to the final disposition of the corpse) or memorials (services conducted in memory of the deceased without the remains being present). A Roman Catholic service is much different from a Baptist one, while an atheist’s funeral or memorial will be without religious display. A common thread might be the listing of the decedent’s survivors, eulogy and a committal. Curiously, religious families often want “religious” services for their irreligious departed. Fine eulogies may be dishonest, or tend to immortalize (overly glorify) a person. 

Due to the strong Christian background and tradition in the United States, pastors and churches are seen by many as indispensable to funeral services – the responsibility of pastors to conduct the service and the church to host it. Rather than the “home to grave” services typical of Bible times, a modern scenario is more likely from hospital to mortuary to church facility to cemetery. A lengthier time is likely to pass as well, possibly three or four days from death to burial and even longer in some cases. During this time the church and pastors may join with the family in mourning, including some type of visitation or wake. During this time pastors minister to survivor and help mourners confront death. In the funeral service itself they may give thanks for the life of this person and preach a biblically-themed message. At the gravesite the theme is usually that of celebrating Christ's victory over death.

According to Encyclopaedia Brittanica, "Christian funerary ritual reached its fullest development in medieval Catholicism and was closely related to doctrinal belief, especially that concerning purgatory...Changes in these rites, including the use of white vestments and the recitation of prayers emphasizing the notions of hope and joy, were introduced into the Catholic liturgy only following the second Vatican Council (1962–65)." 

Christians should consider the background and growth of funerary practices – even the “Christian” funeral tradition. The traditions should be exposed and rigorously tested by the plumb line of God’s Word. That which is agreeable should be saved and savored. That which is contradictory should be marked and avoided.

• Thaptology, Part 1
• Thaptology, Part 2

Thaptology: Biblical history

Biblical history

The first biblical record of a burial is that of Sarah, Abraham's wife, in Genesis chapter 23. There is no reason to assume it is the first ever burial, but it nevertheless is the first biblical account. The law says little about burial. It mainly speaks to avoiding defilement for and by the dead (Num. 19:16, 28; Deut. 14:1-2; 21:22–23). The law prescribed burial for a man executed by crucifixion (Deut. 21:22-23).

Some Bible characters whose burials are mentioned include: 

• Sarah (Gen. 23:1-20)
• Abraham (Gen. 25:8-10)
• Deborah (Gen. 35:8)
• Rachel (Gen. 35:19-20)
• Isaac (Gen. 35:28-29)
• Jacob (Gen. 49:33-50:13)
• Joseph (Gen. 50:25; Exod. 13:19; Josh. 24:32)
• Miriam (Num. 20:1)
• Aaron (Deut. 10:6)
• Moses (Deut. 34:5-8)
• Joshua (Josh. 24:30)
• Eleazar (Josh. 24:33)
• Samuel (1 Sam. 25:1)
• Absalom (2 Sam. 18:17-18)
• David (1 Kings 2:10)
• John the Baptist (Matt. 14:12)
• Lazarus (John 11:17-18)
• Ananias and Sapphira (Acts 5:5-10)
• Stephen (Acts 8:2)
• Jesus Christ (John 19:38-42)

It was the custom of the Jews to bury and burial occurred soon after death, often the same or next day (Deut. 21:23; Acts 5:6,10; 8:2; though there were exceptions, cf. Acts 9:38ff). Preparation of the body for burial included washing (Acts 9:37), as well as the use of spices and wrapping the body (2 Chron. 16:14; John 19:39-40; John 11:44; John 20:7). In two cases of prominent patriarchs – Jacob and Joseph – the Egyptian method of embalming was practiced. No exact form of service can be inferred from the Scriptures, but we can piece together elements of funerary from the biblical record. The body might be laid out for preparation mourning in the house of the deceased (Eccl. 7:2; Acts 9:37). There was private and public mourning and a procession carrying the deceased to the gravesite (2 Sam. 3:31; Luke 7:12). Often associated with mourning were rending the clothes, putting on sackcloth & ashes (2 Sam. 3:31; Jer. 6:26), singing of lamentations (Matt. 9:23; Matt. 11:17) and a funeral meal served after the burial (Jer. 16:5-9; 2 Sam 3:35; Ezek. 24:17). David made a brief address regarding Abner, or perhaps chanted or sung it (2 Sam. 3:33-34). Pagan customs, such as cutting/self-mutilation, were forbidden (Lev 19:28). Tombs were usually located outside of cities (Matt. 27:52-53; Luke 7:12).

Exclusion from the family burying grounds was a sign of disrespect or punishment (1 Kings 13:22). To die without burial was a great indignity (2 Kings 9:10, 34-35; Isaiah 14:20; Jeremiah 22:18-19). Burning a body, or cremation, was only practiced by Israelites under rare circumstances. The men of Jabesh-gilead rescued the mutilated bodies of Saul and his sons from the Philistines and burned them – probably to prevent any future possibility of mutilation (or perhaps because the body had been mutilated). The bones that remained were then buried (1 Samuel 31:11-13; Cf. also 2 Samuel 21:12-14). Burning is mentioned in Amos 6:8-11. God, recorded in Amos 2:1-3, condemns Moab for burning the bones of the king of Edom. Burning of bodies is often seen as a sign of judgment (Josh. 7:25), the greatest of which can be seen in the fate of those whose names are not found written in the Book of Life – Revelation 20:15.

Two great miracles of Jesus were performed at a "funeral" and at a grave. He showed compassion for the grieving and His power over death. The first of these is recorded in Luke 7:11-17. In it we see a would-be burial, preceded by a procession of weeping mourners. The weeping and the burial itself are stopped when Jesus tells the young dead man to arise. The second miracle is found in John 11:1-44, where Jesus commanded Lazarus to come forth out of the grave. In this case we see nothing of the "funeral" since Jesus arrived four days after the dead body of Lazarus had been put in the grave. But some mourning continued after the burial and until Jesus arrived.

• Thaptology, Part 1

"Thaptology," a theology of funeralizing

Thaptology: Toward a Christian Theology of the Disposition of the Dead

I have long had a peculiar interest in dead people, cemeteries and burying. I could say that I was born that way, but more likely it is a result of education and environment. Dead people of history are precursors who explain something about who and why we are. Our ancestors speak directly to us. Cemeteries combine unique geographical spots with common and unique stones and epitaphs to further speak to us. No surprise that I should be interested in old customs associated with burying. My maternal grandfather was the community coffin maker, and my mother played with the off-cuttings of the upholstery used to line these boxes. I hope to combine this peculiar interest with my interest in the Bible and its teachings for a study of funerals and burial. Moral discussions of the disposition of the dead have been largely missing in evangelical Christianity until recently – probably because of the vast preponderance for burial among Christians. And even recent discussions only consider the moral ethic of burial versus cremation. In pre-post Christian America we are arriving at a cultural impasse between Christians and the unchurched on how funerals ought to be conducted, and how one group should respond to the needs of the other.  What does the Bible teach that would guide us in this area?

I propose to consider what the Bible says and does not say about conducting funerals, burying the dead, eulogizing the dead, and using church buildings for funeral services. Does the Bible say anything directly? There is much description, but little prescription. Are there implications from foundational truths? Bible doctrines that inform our views toward the human corpse are the dignity of the human body and the future bodily resurrection. How should the churches proceed?

Many sites purporting to relate funeral history contain a statement that “Funeral rites are as old as the human race itself.” Most of what takes place at U.S. Christian funerals and burying is based on law and tradition. The law mostly relates to the disposal of the body,  while tradition guides in what kind of services are conducted. For example, Texas law speaks to matters of determining death, embalming and where a person may be buried, and local zoning laws may also affect where a person can be buried. Interestingly, in Texas, "A relative, bona fide friend, or representative of an organization to which the deceased belonged may claim the body for burial" [Texas Health & Safety Code § 691.024. (b)] (i.e., a home or church conducted funeral is allowable, provided other requirements are met).

Christians are biblically exhorted to obey the law, assuming it does not require obedience to man over God. Traditions may or may not be good. We should expose our practices to the light of God’s Word for guidance and let that Word be the final arbiter of what we practice.

As we begin to look into God’s Word, it becomes painfully obvious that there is neither a “Thou shalt conduct funerals this way” nor a “Thou shalt not conduct funerals this way” command within the lids of the book. Accordingly, choices that Christians make are quite often based on traditional and pragmatic reasons – such as cost and transportation – with little concern for what may or may not be scriptural. What is the cheapest or easiest option isn't necessarily the path that follows scripture and glorifies God. To begin our journey, let’s consider some of the biblical records of the events surrounding death and the disposal of the dead body.

"Thaptology" is a word coined to stand for the study of burial and funeral rites, particularly from the Bible perspective. It comes from the combination of θάπτω + λογία [thaptó, to bury, inter; to celebrate funeral rites + ology, the study of. Forms of thaptó are found 11 times in the New Testament (Matthew - 3; Luke - 3; Acts - 4; 1 Corinthians - 1)]

More to come, Lord willing.

Thaptology, Part 2

Thaptology, Part 3

Thaptology, Part 4

Thaptology, Part 5

Thaptology, Part 6

Thaptology, Part 7

Denying a funeral site; denying dignity?

Tuesday on The Week, Jonathan Merritt goes on the offensive against churches that will not open their facilities to homosexual funerals, telling us Why some Christians deny gay people funerals — and why they must stop. This comes on the heels of the abrupt cancellation of a "gay funeral" in Lakewood, Colorado. Apparently this is a huge problem. Merritt knows of at least two cases!

In his opinion piece about extending services to those who have lived a homosexual lifestyle, to strenthen his case Merritt frames this within the broader question of "Should Christian churches extend not only dignity and compassion to deceased people who didn't believe or live according to devout Christians' standards?"

Merritt's answer is "Yes" for the following reasons:

• in the Bible there are "no standards for who can participate in such rites. The scriptures contain no prohibition against hosting funerals for those who did not live according to certain standards." 
• "if churches refuse to host funerals for those they believe were 'sinful', then churches will not be hosting any funerals at all."
• "the centrality of compassion to the Christian faith." "Jesus extended kindness without exclusions, conditions, or asterisks."
• And, the "What would Jesus do?" Merritt asks us, "Really, think about it. Can you honestly imagine the indiscriminately merciful Jesus telling a weeping family of a deceased LGBT person to scram? Of course you can't." 

To which I reply a "Yes" with clarifications:

• First, since there are, according to the Bible, no standards for who can participate in funeral rites, who will set the standard? Will it be Merritt? Whoever wants to have a funeral in any church house? The church who owns the house? Though it may be that the "scriptures contain no prohibition against hosting funerals for those who did not live according to certain standards," our church and many others do not operate on an "it's not prohibited" basis. We are not prohibited from baptizing converts in chocolate milk, but we're not about to do so.
• Second, since there are "no standards," perhaps we should not just ask whether to host funerals for those who were 'sinful', but ask whether we should be hosting any funerals at all?? In our community it is a relatively modern thing to host a funeral at the church house. They used to have services at the grave side (for the "churched" and "non-churched" alike).
• Third, does "the centrality of compassion to the Christian faith" mean we must host funerals at the church house in order to be compassionate? We should "Mourn with those who mourn," but does that command consist of hosting a funeral at a church house? If so, I dare say there is no New Testament example of mourning with those who mourn. And if a church or pastor has shown no "compassion" before death, a trumped up case of it at death is just a different version of hypocrisy, is it not?
• Finally the ambiguous "What would Jesus do?" is trotted out when one hopes to bend what Jesus would do to fit his or her own opinions. Would the "indiscriminately merciful Jesus" drive money changers out of the temple with a whip? Surely not, in Merritt's mind (But surely, according to the Bible; cf. John 2:15). And though Merritt tells us that we can't imagine Jesus telling a weeping family of a deceased LGBT person to scram, we don't have to imagine that something similar happened. Cf. Mark 5:35-43. When Jesus went to the ruler of the synagogue's house after his daughter died, He actually DID tell a bunch of the mourners "to scram".  

In the end, Jonathan Merritt concludes correctly that "pastors [and I'd say churches, too] have the right to refuse services to whomever they wish." He further correctly concludes that "constitutional protections do not exempt churches from public criticism." Though he thinks "the criticism of hypocrisy is well deserved" I am not swift to jump on his bandwagon. In fact I believe that those who flaunt a particular church's ethics and morality with their lives are hypocritical to want that church to sanction their lives in death. If they did not want to be associated with it in life, why do they want to be associated with it in death? Regardless, a church must operate on its own beliefs regarding what it thinks is hypocrisy or not. Jonathan Merritt doesn't get to decide. He only gets to complain.

I do not say that a church cannot or should not allow in their facilities the funeral of a person who has lived as a homosexual. I only say that it is up to the church and pastor to decide what they believe is appropriate -- and be left to stand before God who can see in their hearts. If you're not a member of that church, go mind your business elsewhere. Those who rush out the "judge not that ye be not judged" text are quite swift to judge the hearts of those they want to see as hypocrites!


To digress just a little, think on the New Life Ministries case of excluding the funeral of Vanessa Collier because of the pictures in her life story. Now those who approve of same sex marriage certainly wouldn't see anything wrong with the two partners kissing, but you can correctly figure that a conservative Christian church is likely to do so. To change it a bit, what if the pictures were telling the life story of a deceased who was an "exotic dancer"? Would you expect a church to allow pictures of a nude or semi-nude dance around a pole? It was intimately part of his or her life, so why not? Most of us can understand that objection, but this isn't the same thing, you say. No, it is not. But it can accurately reflect how a church and/or pastor might feel as strongly about one as the other.

On it goes

* Mom's Funeral Halted by Pastor Over Affectionate Photos of Two Wives -- "A Colorado pastor halted the funeral of a 33-year-old mother of two over the weekend, reportedly because a memorial slideshow featured kissing and other moments of affection between the woman, Vanessa Collier, and her wife, Christina Higley."
* Church in Lakewood stops woman's funeral because she was gay -- "...those who loved Collier, 33, picked up programs, flowers and eventually the dead woman's casket itself, moving the service to a mortuary that happened to be across the street."
* Beliefs clash at lesbian's funeral evicted from church in Lakewood -- "...Kelly said presenting pictures at the funeral that appear to condone a lifestyle worshippers at the church believe is a sin would be against Chavez's beliefs."

And on it goes. The three links above relate another story in the ongoing saga of the clash of conservative Christian standards with the newer kind worldview held by more and more Americans.

This past Saturday a scheduled funeral at New Hope Ministries in Lakewood, Colorado was abruptly cancelled. The service was for 33-year old Vanessa Collier, who had lived for at least 3 years with a lesbian partner. The pastor apparently discovered that the memorial slideshow included pictures of the two women kissing, as well as some other kinds of physical affection. He cancelled the funeral. It is not clear to me exactly what the timeline is, but it seems this happened very near to or in the beginning of the funeral service.

It has been incorrectly reported that the funeral service was cancelled because Vanessa Collier was a lesbian. That is not correct. Collier's partner Christian Higley clarified that idea on her Facebook page. She wrote, “Vanessa’s services were NOT refused because she is a ‘lesbian’. Her services were refused because we would not let New Hope Ministries ‘edit’ her life which was a slideshow of our family photos including our engagement and family photos of her and I with our two children!”1

Some observations
Pastor Raymond Chavez and the church had every right to deny holding funeral services for Vanessa Collier at their building. A congregation has the right to determine the uses of her building -- who can use it and for what purposes. But exercising that right at the beginning of a funeral was a bad decision. The battle was engaged at the wrong time. instead the should have chalked it up as learning a lesson for which to be prepared the next time.2

The lines of communication between family and church apparently were not open.3 Was the family honest and upfront with the situation? Perhaps they didn't think about it. They were grieving, after all, and the death was sudden. Because of the nature of the conflict, most opinions that I've seen come down on the side of the family (and full of outrage). But both sides must bear some responsibility. The family was given an option to consider. This option, if agreed to, would have allowed the services to continue. They did not agree to the offer. That was their choice. Nevertheless, I think the church and pastor must bear the most blame for the poor way in which this was handled. A grieving family is never thinking its clearest, regardless of the circumstances. The church and/or pastor, only being asked for the use of the building, was somewhat of a "disinterested" party and should have thought through things more clearly.

The church did not just lend the use of the building, but were charging for it. If I were asked, I would recommend to the church that they not only refund the charge for the use of the building (which they apparently did, though there are some conflicting reports), but also pay the cost of the family using the mortuary's chapel.

Churches need to have conversations now and have a clear understanding of how their buildings can and cannot be used. Don't wait until you're in the midst of a disagreement! (Some of the last "minute-ness" can also be attributed to a comedy of errors, including the church losing the video montage and not being able to review it until the last minute.)

Persons with liberal left-leaning worldviews should be wary of scheduling funerals and/or other services at churches with conservative right-leaning worldviews. It is a recipe for disaster. And don't put all the blame on the church. Unless you're just looking for a fight, look elsewhere for accommodations -- where your lifestyle is not disapproved.4 In fact, even if you are looking for a fight, find some other time to do it.

One source of outrage is the misconception that people have that a church ought to be whatever they think it ought to be. For example, Jeanette Arguello asked, "A church turning away a funeral. Who has ever heard of anything like that happening?" But if there is freedom of religion in our country, a church has to be able to determine its own faith and practice, even if that practice includes turning away a funeral (which in fact happens a lot more than one might think). When something like this happens, everybody and their dogs know what the teachings of Jesus are -- even if they've never read the Bible. And they certainly "know" and recite that He taught, "Judge not lest ye be judged," as they judgmentally judge the judgment of those they judge.

Isn't it probable that the media reports this in the most shocking way possible to elicit the best ratings possible? Was the timing as close-cut and critical as we've been led to believe?5 Have the events been presented in an unbiased manner? Was the chaplain who preached the funeral affiliated with New Hope or not? There are variations in different news reports that will probably keep us from ever knowing the whole story. And, finally, many people on either side are going to believe what they want to believe, regardless of the facts.6

Conclusion
Lest lucidity be lost in my lecture, let me sum up succinctly:

• A church has a right to schedule and use its own facilities in the way that satisfies the church and not those outside the church who think they should be accommodated  just because.
• Verily, verily, New Hope Ministries botched their exercise of this right. After the funeral starts is too late to make up your mind.

1. It wasn't simply "family photos including our engagement and family photos of her and I with our two children" that they objected to, but of them kissing, etc.
2. Even so, someone would probably call that a precedent and berate them the next time.
3. It is possible that the Newcomer Funeral Home shares some blame in this fiasco as well. It is not clear whether the funeral home or the family contracted with New Hope Ministries to host the funeral. One source says that Collier did not attend New Hope and that the funeral home contracted with the church (which is directly across the road from it) to hold the ceremony there because the New Hope's sanctuary offered more room.
4. Last-minute cancellation seems to be a fair representation to all.
5. Another New Hope, New Hope Missionary Baptist Church in Tampa, Florida, found it could be flogged for cancelling the funeral a day ahead of the event.
6. Some of the protesters against New Hope ranted on about “Death with Dignity” (though they weren’t talking about the actual death, but the funeral). But…it isn't just churches and Christians that create ghastly wrangles at funerals. It may be convenient for some to believe that at the moment.

Vaughn ordinations

Last Monday (April 21, 2014) we laid to rest the body of Gilford Harris Vaughn in the Land of Memories Cemetery, Palestine, Texas, to await the resurrection of our Lord Jesus Christ. Thinking about his ministry and his passing, I noticed a curious coincidence I had never noticed before.

In 1897, Gilford's grandfather (and my great-grandfather) Marshall L. Vaughn was ordained by Smyrna Baptist Church. 43 years later, in 1940 Gilford H. Vaughn was ordained by Smyrna Baptist Church in 1940. 43 years after that, Robert L. Vaughn was ordained by Smyrna Baptist Church in 1983.

Marshall L. Vaughn gave the charge at the ordination of Gilford Vaughn. Gilford Vaughn gave the charge at the ordination of Robert Vaughn. V. S. Lyles served on both ordination councils. He was clerk at Robert Vaughn's ordination. He wrote of Gilford Vaughn's charge, "Bro. Gilford Vaughn, a Former Member of Smyrna Baptist Church and pastor of Cross Roads Baptist Church, Normangee, Texas, brought the CHARGES to the Candidate and the Church. Reading Acts 20:27-32 and II Tim. 1:8, then He Charged The Church to Pray for Bro. ROBERT, and hold him up at a Throne of Grace of GOD. And to support the Ministery. (It was a good message.)"

Readings on funerals, cremation and burial

Cremation, once a rare exception in this country, is now a popular option. "Should Christians be cremated?" This seems to be a question in the minds of many. Though we cannot answer dogmatically, "No," the imagery of burial is nevertheless a significant and biblical expression of faith that should not be disposed of lightly or for financial reasons alone. The following links add to the Readings on Burial and Cremation that I previously posted. Other links discuss funerals in general, and one even presents a local church's policy guide to conducting funerals.

Ashes to Ashes: Trends in dying
Baptist Funeral Traditions
Conducting Gospel-Centered Funerals
Cremation: Is it a pattern that Christians should follow?
Cremation: What Does God Think?
Harmony Baptist Church Funeral Policy and Guide
Is cremation a valid option for Christians?
To Bury or to Burn? Cremation in Christian Perspective
The Glory of Funerals
What Does The Bible Say About Cremation?

The posting of web links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the viewpoints of the posts linked.