Category Archives: StoneMor

Dissolving our Dead. When will the greed-fed insanity end?!?


Dissolve and Flush: Funeralized Alkaline Hydrolysis.

The Newest Technology for Disposing of Dead Human Beings.

Excerpt from the article by

Rev. Ch. Harold W. Vadney, BA, [MA], MDiv
Interfaith Bereavement Chaplain/Thanatologist


In the West, interment, inhumation, entombment have been the traditional  methods of disposing of dead human bodies, that is, prior to the late 19th century with the revival of cremation as an alternative. Until about 1880, cremation was anathema, unless, occasionally, at times of extraordinarily large numbers or dead, such as during war time, during epidemics, or following natural disasters, mass graves or incineration of the corpses was preferred to avoid further catastrophe in terms of public health. Fire cremation was revived in the West as a quasi-pagan option attributed to non-Christian freethinkers and masons or simply to anti-social elements but then took a different tack by appealing to the public health and environmentally conscious elements in conventional society. Today, economic concerns both consumer and industrial take precedence. The dominant market economies in the industrialized West, particularly in the USA, UK, and some Western European countries, as well as the insatiable appetite of post-modern, post-Christian cultures for novelty and individualism, have left the door ajar for the entry into the funeralization professions of an industrialized process called alkaline hydrolysis (AH), an industrial process invented in the late 19th century as a way of dissolving in strong chemicals farm animal waste for use as fertilizer.[1]


“Omnes homines terra et cinis” Sirach 12:32

In a particularly beautiful description of how the pre-Vatican II Church thought of the human being, and in poetry that was possible only in a more sensitive epoch of human history, one reads:[2]

“The old Church holds on to her dead with eternal affection. The dead body is the body of her child. It is sacred flesh. It has been the temple of a regenerated soul. She blessed it in baptism, poured the saving waters on its head, anointed it with holy oil on breast and back, put the blessed salt on its lips, and touched its nose and ears in benediction when it was only the flesh of a babe; and then, in growing youth, reconsecrated it by confirmation; and, before its dissolution in death, she again blessed and sanctified its organs, its hands and its feet, as well as its more important members. Even after death she blesses it with holy water, and incenses it before her altar, amid the solemnity of the great sacrifice of the New Law, and surrounded by mourners who rejoice even in their tears, for they believe in the communion of saints, and are united in prayer with the dead happy in heaven, as well as with those who are temporarily suffering in purgatory. The old Church, the kind old mother of regenerated humanity, follows the dead body of her child into the very grave. She will not throw it into the common ditch, or into unhallowed ground; no, it is the flesh of her son. She sanctifies and jealously guards from desecration the spot where it is to rest until the final resurrection; and day by day, until the end of the world, she thinks of her dead, and prays for them at every Mass that is celebrated; for, even amid the joys of Easter and of Christmas, the memento for the dead is never omitted from the Canon. She even holds annually a solemn feast of the dead, the day after “All Saints,” in November, when the melancholy days are on the wane, the saddest of the year, and the fallen leaves and chilly blasts presage the season of nature’s death.”[3]

 

The Church of bygone days frequently used prose poetically and quoted liberally from the Church Fathers and even from the ancient philosophers and historiographers like Plato, Seneca, Socrates, Cicero many of whom, though pre-Christian, did not eschew the notion of the immortal soul.  St Augustine writes, “We should not despise nor reject the bodies of the dead; especially we should respect the corpses of the just and the faithful, which the Spirit hath piously used as instruments and vessels in the doing of good works…for those bodies are not mere ornaments but pertain to the very nature of humankind.”[4]

Cremation made an occasional appearance in isolated periods of Western history or in outlier regions where Christianity had not yet attained dominance; cremation was largely associated with non-Christian, pagan cultures.

In the East, in places where Hinduism and Buddhism had a firm foothold, cremation was and continues to be the norm. In some geographical areas such as in parts of Tibet, where the ground is unfavorable to interment and wood is a scarce and valuable resource, exposure of the corpse or dismemberment of the corpse and consumption by carrion-eating birds, so-called sky-burial or, in its form where the dismembered corpse is cast into a fiver for consumption by fishes, water burial, is practiced.

A similar practice of exposure is found in Zoroastrian communities in Iran, in the so-called towers of silence or dakhma, where the dead are brought, exposed, and consumed by vultures; the skeletal remains are then later collected for disposal.

While isolated instances of cremation are reported both in the Old Testament and in the New Testament, burial or entombment was conspicuously the norm. In the Judeo-Christian tradition, burning of a corpse was a final act of abomination, reserved for only the worst elements of society.

One of the common misapprehensions of the Church’s aversion to or discouragement of incineration of the human body as a routinely available option for final disposal is that it was associated with pagan or freethinker practice, or with attempts to dissuade believers from faith in a bodily resurrection. While this might have some historical substance and may be represented by some early writers, it is but a minor hypothesis.

Ancient flame cremation practiced by the ancients.

As Eusebius describes early Christian aversion to flame cremation in a statement that still holds plausible, “” they (the Pagans) did this (cremated) to show that they could conquer God and destroy the resurrection of the bodies, saying, now let us see if they will arise.” In other words, cremation was a challenge to the belief in bodily resurrection as taught and believed in the early Church.

Furthermore, no less a figure than Cicero advances the notion that incineration was of ancient practice in Rome, and suggests that inhumation was a practice that predated the Roman practice of cremation. In fact, some noble Roman families never permitted their bodies to be burned, and Sulla is said to have been the first Roman who ordered his body to be cremated after death, lest his bones should be scattered by his enemies.[5] The pontiffs of pagan Rome would not acknowledge a funeral to be complete unless at least a single bone cut off from the corpse, or rescued from the flames, had been de posited in the earth.

Ancient Greece and Rome did practice cremation at various points in their histories but the ultimate disposal of the remains continued to be burial; either a part not consumed by the flames or the “bones” of the cremated corpse were ultimately buried in the earth. Cremation was by no means consistently the norm or the preferred method of disposal in Greece or in Rome.

Pope Boniface VIII forbade all violent modes of disposing of the dead as savoring of barbarism. “The respect due to the human body requires that it should be allowed to decay naturally, without having recourse to any violent system;” so says Grandclaude. A forcible argument against cremation is also found in the Catholic custom of preserving and honoring the relics of the Saints and putting their bodies or portions of them in the altar. It would be no longer possible to have the most important relics of future Saints if their flesh were to be consumed by fire.

That brief sampling of ancient teachings and beliefs regarding the question of incineration of human remains, arguably a “violent system” of disposing of human remains, should suffice to provide a background for the remainder of this discussion. For a more detailed discussion, I refer the reader to the Reverend Bann’s article cited above.

It was only in the late 19th century that a cremation movement came into being, and then only owing to the deplorable conditions in the cities which were rapidly outgrowing their boundaries due to immigration from rural areas, and the resulting encroachments on the previously outlying churchyards and, with population growth and densification, poor sanitation, and high mortality rates, consequent overfilling of existing cemeteries literally to the point of overflowing.

The urban slums of the Industrial Age.

Such were the conditions that gave rise to the public health concerns of reformers who claimed that the dead in the cemeteries were evil, that their miasmas leached out into the water and the spaces of the living, causing disease, suffering, and death. It was the evil dead rotting in the earth and their juices that were public health enemy No. 1. The open sewers and living conditions of the larger cities, and the putrid waters of the rivers flowing through them, of course, were not to blame.

And so, an alternative method of disposal of the dangerous and filthy dead had to be found, one that did not threaten to gobble up valuable real estate, and one that could be justified in the face of Church and religious objections. Cremation was the most obvious answer for purifying the unclean corpses. After all, since time immemorial fire was the great purifier.

In the beginning, therefore, the initial impetus was the miasma theory of pestilence, and corpses were to blame. Then, around 1880, the germ theory of disease was born. It debunked the established miasma theory of disease, and stated that disease was caused by specific organisms, germs. No problem for the cremationists, who were quite agile in dropping the miasma theory and accepting the germ theory but corpses were not yet off the hook, so to speak.

If germs were the cause of many of the diseases afflicting the population, wouldn’t the putrid rotting corpse be germ heaven? And if you have all those corpses lying about doing nothing but what corpses do, that is, rotting and defiling the air with the aromas of putrecine and cadaverine. Those same rotting corpses were breeding grounds for pestilence and a simple hole in the ground was not very likely to contain the little vermin. Cremation, the great sterilizer, would be the cremationists’ next slogan. But it didn’t last long.

The interests of the economic-minded would carry the day both in terms of the environment and the economy, and that campaign agenda is with us to this day. Basically, the dirge goes: “Why allocate so much valuable land to the dead when the living can profit by it?” Land for the living! After all, as corporations like StoneMor can confirm, cemetery real estate and the real estate occupied by the cemeteries represents a vast fortune. Someone has to tap into it.

The countries of Europe afflicted with the spirit of rationalism had no problem dealing with cemeteries; they just overruled the Church and legislated that the state had ultimate control of the citizen in life and in death. The Church could fall back on canon law but ultimately had to acquiesce to the state’s overwhelming power, and so the cemeteries were secularized. Once secularized they were emptied and their occupants relegated to ossuaries or catacombs en masse, and anonymous in their tens, even hundreds of thousands. In many instances, their eviction from the cemeteries and relocation to the quarries was done under cover of night, in order not to offend the living or present an obstacle to commerce.

France was one of the first Western nations to desecrate consecrated ground and defile the dead.

In countries where the Church, Roman Catholic or mainstream Protestant dominated, the faithful were expected under established sanctions, to obey the doctrines of their faith. For most mainstream Christians, and for all Orthodox Jews and Muslims, cremation was an abomination, and burial in the earth or entombment were the only acceptable methods of sepulture. And so it remained until 1963, when the Roman Catholic Church relieved it’s ban on cremation and, while not encouraging cremation, did not censure those who opted for incineration as their preferred method of disposal. Upto then, those choosing cremation were pro forma classified as apostates, atheists, pagans, free-thinkers, or Masons.

The 1960’s was a decade of revolutionary reform in practically every aspect of life: politics, religion, morals, education, all of which ultimately found expression in attitudes towards life, death, dying and after-death.

Alkaline hydrolysis (AH)[6], aquamation[7], resomation[8], biocremation[9], call it whatever you like it all literally boils down [no pun intended] to taking a dead human body, placing it into a pressure cooker, adding water and chemicals, heating, cooking, draining, rinsing. The dissolved flesh and organic matter is then flushing into the sewer system. What is left is bones and any metallic or synthetic material in the body (artificial joints, pacemakers, sutures, etc.). The metal such as artificial joints etc. will be recycled or “repurposed.”  The bones will be dried and ground up into a sandlike powder and returned to the family or otherwise disposed of.

The actual patented process, alkaline hydrolysis (AH) is a process developed for waste disposal. “Waste disposal” is the actual term used in the patents. AH was developed for disposal of infectious or hazardous waste by dissolving it into a “safe and sanitary” end-product. In fact, the actual wording of one of the patents is: “it is an object of this invention to provide a system and method for safely treating and disposing of waste matter containing undesirable elements, such as infectious, biohazardous, hazardous, or radioactive elements or agents.”

AH was developed for dissolving, liquefying organic matter into a disposable liquid that can be recycled as a fertilizer or simply flushed down the drain. It’s actually a technology that was developed in the late 19th century for disposing of animal waste, and which was developed in the mid-20th century for disposal of farm slaughter waste and for elimination of medical school cadavers, is now being promoted as the new eco-friendly take on cremation. Alkaline hydrolysis a.k.a. water cremation a.k.a. biocremation —  in reality just using a Draino®-like chemical to dissolve the dead human body and flush the remaining human sludge down the drain into the public sewer system — is the new rage in technology. Some funeral homes in about 14 states, where the process is now legal in the United States are now offering it as an alternative to cremation. It’s disgusting and will be a hard sell, since it will be acceptable only to the really bizarre element out there. I hope to clarify some of the issues in this article.

 

 

This is not how human beings should be treating their dead.

Download the complete article here:
Dissolve and Flush_article draft


Notes

[1] See also History of Alkaline Hydrolysis by Joseph Wilson. Wilson is the chief executive officer of Bio-Response Solutions, one of the first companies involved in the industrialization and marketing of alkaline hydrolysis for the disposition of human bodies. Joseph H. Wilson, The History of Alkaline Hydrolysis, e-pub, September 2013, 3, http://www.goodfuneralguide.co.uk/wp-content/uploads/2013/09/History-of-Alkaline-Hydrolysis.pdf last accessed on October 29, 2017). The original patent filed by A.H. Hobson, U.S. Patent No. 394982 (1888), describes the process as a “… process of treating bones, which consists in digesting the bones in an alkaline solution in the presence of heat, then separating and concentrating the solution, thereby forming glue, gelatine, or size, in then digesting the remaining hone in a strong alkaline solution, so as to completely dissolve the remaining nitrogenous matter, and bring-the same into a more readily assimilable form…” (Claim 2), and as “certain new and useful improvements in the treatment of bones and animal waste or refuse generally for the purpose of rendering the same more suited for fertilizing purposes, and for obtaining gelatine, glue, and size…” (https://docs.google.com/viewer?url=patentimages.storage.googleapis.com/pdfs/US394982.pdf last accessed on October 28, 2017).

[2] By way of precluding any possible suggestion of supercessionism, I would like to state from the outset that I am citing Roman Catholic writers in much of this discussion not because I am so biased but because I would rather use as my foundation a more systematized, mature, and stringent authority, which, if necessary can be attenuated or mollified mutatis mutandi in further arguments, rather than a more loose, liberal, or permissive approach as represented by the more progressive Protestant or post-Christian denominations. Although I practice as an interfaith chaplain, I am steeped in a more classical tradition than many of my contemporaries, and I ask that my readers take that subjective proclivity into consideration when reading my statements.

[3] Brann, Rev. H.A., DD, “Christian Burial and Cremation.” American Catholic Quarterly Review, Vol. X (Jan-Oct 1885). Philadelphia: Hardy & Mahony. p. 679. Reverend Brann provides a rather comprehensive background and discussion of Roman Catholic sources and thinking on cremation, which, in my reading, is remarkable in its tolerance, given the sociopolitical climate in which it was written (1885-6).

[4] De Civ. Dei Cap. XIII, p. 27, Vol. 41, Migne’s Patrologia.

[5] Desecration by scattering of one’s bones appears to be a thread running through much of ancient human history. Compare Sulla’s concern with the Biblical account (I Kings 31:12) of the incineration of the bodies of Saul and his sons to prevent desecration by the Philistines.

[6] US Patents 5,332,532, 6,437,211, 6,472,580, 7,183,453, 7,829,755, and U.S. Patent No. 7,910,788 (method).

[7] “Aquamation: A Greener Alternative to Cremation?” By Marina Kamenev/Sydney, Tuesday, Sept. 28, 2010 (http://content.time.com/time/health/article/0,8599,2022206,00.html, last accessed on October 28, 2017)

[8] “Innovation in sustainable end of life choices” the slogan of the Scottish company Resomation®(http://resomation.com/, last accessed on October 28, 2017).

[9] “Biocremation. A Natural Choice.” (http://biocremationinfo.com/consumers/what-is-bio-cremation, last accessed on October 28, 2017)

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Do our funeral homes provide only customer service or human service?


An Op-Ed Republished with Permission

We might ask the same question as regards our faith communities and so-called pastors.


As a provider of psychospiritual care to the bereaved, as a professional bereavement chaplain, theologian and thanatologist, I firmly believe that some things just have to be delivered locally and face-to-face; these include sex, making friends, spiritual care, funeralization services. Not necessarily in that order or priority ranking.


Grief work is not achieved in three days nor with an online consult. That’s purely and simply idiotic.

The saying goes thus: “Death is the great equalizer.” We are all equal in death. Presidents, kings, supreme court justices, movie stars, athletes all die, all decay, all go the same way as the homeless man on the corner. But would you think of direct burial or direct cremation for a president, a queen, Mohammed Ali? So why skimp on grandpa? We celebrate the deceased’s achievements in life, not the fact of his or her being dead. And we do it with pomp, ceremony, rites, ritual, tradition, dignity and respect. Virtual mourning is none of the above and the grief work is not achieved in three days nor with an online consult. That’s purely and simply idiotic.

Furthermore, a death is a social, political and community event. The emotions involved in the acute grief experience are far too complex and idiosyncratic to be amenable to one method, one technology, one dose. As a social, political and community event death care requires real community involvement, hands on, and that means a local group understanding the local cultures, a “neighborhood,” if you prefer. This is a physical community, complex, deep, involved, alive; not a virtual make-believe, conjured up community.

One more thing: We have to stop giving Jessica Mitford and her estate post-mortem kudos for a book and a sequel book that was not only self-serving and conflicted in its interests, but a masterpiece of biased muckraking appealing to the titillation lust of the masses and their denial of death anxieties. Mitford couldn’t attack Death itself nor could or would she attempt to attack institutionalized religion, so she went after the next best thing, the funeral services industry. I’ve cited Mitford several times on my various blogs so I won’t waste bytes on her here.

I place Mitford in the same category as Kübler-Ross in that neither of them can claim any objective or scientific credibility but their main contribution to Western, particularly American society, was to get people talking about death and deathcare services. That, my friends, was a big step in a society frozen in preadolescent fascinations, psychosocial pathological denial, anxiety and narcissism, steeped in materialist humanism and addicted to corporate-fed consumerism.

It’s progressively gotten worse with the public health problem of Internet Addiction Disorder and the pathological subset, Facebook Addiction Disorder, and the emergence of the multistate funeral services groups like Newcomer Funeral Services Group, Service Corporation International and their alter ego Dignity Memorial, and StoneMor, who have all added greed and indifference to the corporate mix of tastelessness and deception of the consumer public. and their dead Again, I’ve commented extensively on these ghouls of the funeral services niche so I won’t waste time or words on them here.

Newcomer, SCI/Dignity Memorial, StoneMor
Ghouls of Corporate Death Services

They want your money not your brains!

Like it or not, death is inevitable for every mortal creature from cockroaches to presidents and kings. No matter how you define or think about it, you will have to some day deal with death so get a grip. How you deal with the death of a significant other in your life, whether that loved one is a pet or a parent or a child–or your own death is a matter of what I will term befriending death. No, I don’t mean the superficial, make believe, virtual “befriending” most of you are addicted to on Facebook and other social media. I mean the kind of be-friending that involves learning about, nurturing an intimacy with, even trusting, welcoming into your world, and frequent contact. Being at ease with, acknowledging, being aware of death is key. That may sound a bit bizarre so let me explain.

Technology has evolved faster than we as human beings have done. We lag far behind technology in our understanding of it and our ability to wisely and prudently steward it. In fact, technology has overrun us and has taken over our lives; this can’t be denied. This fact has been used to the level of Dr Strangelove proportions by corporations and big business, and even by individuals with pathological ambitions like Donald Trump on Twitter and Mark Zuckerberg with the Facebook phenomenon. The medical, psychological and ethics journals are full of reports on the so-called Internet Addiction Disorder, which was described back in the 90’s, and now there’s a subset of that disorder termed the Facebook Addiction Disorder and the Internet Gaming Disorder, which all share the same symptoms as alcoholism and street drug addiction like heroin or the like. Of course, you don’t have to take my word for it, just go to Pubmed and plug in a couple search terms and you’ll get all the proof you’ll ever need of this fact.


Editor’s note: For those of you who are not familiar with Pubmed, it is the database and search engine maintained by the United States National Library of Medicine (NLM) at the National Institutes of Health; it provides access primarily to the MEDLINE database of references and abstracts on life sciences and biomedical topics. (Access Pubmed here. )


You have to admit you have a problem when you need Facebook to help you grieve!

The stimulus for this editorial, however, is not Newcomers or SCI. Nor is it Twitter or Facebook. The funeral service corporations and the social media and networking evils do figure in the theme of this communication, however.
If presidents and perverts have discovered social networking and social media, neither of which are social in the benevolent meaning of the word but serve a more sinister, asocial purpose of getting people hooked and then controlling them, just as the word “service” is used deceptively when used in conjunction with such greed mills as Newcomers or Service Corporation International.
The stimulus for this commentary is, in fact, an article that appeared in Forbes online, “Customer Service In Deathcare: How The Funeral Home Industry Cares For The Living” (contributed by Micah Solomon, MAY 26, 2017).—

Mr Solomon describes himself as a “customer service consultant” and “consumer trends expert,” — he doesn’t say how he got those credentials, though — catchy phrases but a bit too catchy to inspire any confidence or credibility. I’m a bit at a loss not at the What? but at the How? when Mr Solomon then goes on to say:

While some of my own work with the death care industry as a customer service consultant and consumer trends expert has been on innovation in the deathcare customer experience (methods for serving today’s far-flung bereaved customers by using connectivity, videoconferencing, and recording technologies to allow them to take part in memorial/celebration of life service) most of the work I do in this industry and that matters the most, in my opinion, is simply aimed at improving the customer experience, which, of course, is for the living.

Likewise unclear is Solomon’s terminology “far-flung bereaved customers” and “connectivity, videoconferencing, and recording technologies” to involve them in the “memorial/celebration of life service“. Maybe it’s Mr Solomon’s sense of compassion that is represented by his use of the term “far-flung” to describe the unfortunate mourners who are separated by distance from the event. Describing the bereaved as “customers” further chills the atmosphere he’s creating. Technical jargon like “connectivity, videoconferencing, and recording technologies” somehow put a damper on my sense that this guy has any clue about the nature of bereavement, acute grief, mourning, tradition, spirituality, cultural sensitivity, or even the characteristics of the vocation of funeral director. I’m therefore at something of a loss how he, with his frigid and disconnected technospeak, can improve the customer experience! This he leaves to the funeral directors he’s interviewing. Wisely so.

But even more poignant ar the three phrases caught my attention in that unimaginitive and deceptive title: “customer service,” “deathcare,” “funeral home industry.”

We alone, as moral agents and social actors, are responsible for what we do and how we do it

Inserting a bit of Kantian deontology that I’d like you to keep in the back of your mind while reading this, I’d like to say that we are not measured by what the other guy or gal does, but by what we do; we alone, as moral agents and social actors, are responsible for what we do and how we do it. It’s the quality of our values, morals and ethics that govern our behavior. As moral free agents we alone are responsible for what standards are used to guide our conduct.This applies not only to our inner forum, our conscience and how it guides us, but to the external forum, the community in which we live, work, and may disinterestedly interact.

Human service becomes “customer” service when an goods or services transaction forms the basis of the interaction

Customer service is at its most basic human service, service to human beings, human interaction, relationship building. By human services, I mean a broad range of interdisciplinary services whose commitment is jointly and individually to improve the overall quality of life in diverse populations through guidance in meeting basic human needs and support remediating real or perceived social challenges.  Human service becomes “customer” service when a goods or services transaction forms the basis of the interaction but it is still a subset of human services. Accordingly, customer service cannot separate itself from the humane aspect, the relationship aspect of its nature. The problem I have with the Forbes article is that, true to the materialist consumerist interests of Forbes, the article defines customer service purely in terms of selling and purchasing relationships but in the context of the so-called, malapropism, funeral service industry. Customer service must be human service, especially in the funeral services professions. Human service and hence customer service in this framework is near impossible on a corporate or industrial scale for reasons I’d be happy to substantiate in another article, if required.

Try doing this on Facebook or in cyberspace!

The second term that raised my suspicions is “deathcare.” We can defined death care as the care given to the dead or as post-mortem care. This would involve respectful and dignified custodianship and preparation of the dead body for whatever funeralization rites and rituals are appropriate as defined by the deceased individual during his or her life or as requested by the survivors. We must not oversimplify deathcare with the deathcare services businesses and industries that commonly provide services related to the dead body and death traditions, that is, preparation of the dead body (removal, embalming, cosmetology, etc.), funeral rituals, disposal (burial, cremation, etc.), and memorialization. The deathcare business includes for example funeral homes and their operations, including transporation services; containers like caskets, coffins, urns; accelerated decomposition services such as alkaline hydrolysis, cremation, etc.; cemeteries and burial plots, and headstones, markers, etc. What we most neglect in the discussion of deathcare services is psychospiritual care, and here we must include the professional bereavement chaplain and some but not most clergy.

The phrase that most raised my hackles is “funeral home industry.” First of all, the funeral home is not an industry. It may operate like a business but it is a professional operation requiring very specific training and licensure in most places. Most states require a trained and licensed funeral director to at least oversee the operations of a funeral home. The term “funeral home industry” is grossly misleading and deceptive because it creates an image of the traditional funeral home with all of its warmth and amenities together with the dignified and compassionate professional funeral director at its helm. Nothing could be farther from the truth if one looks at the funeral services industry, the more correct designation for the funeral services groups and corporations such as Newcomer Funeral Services Group, Service Corporation International (Dignity Memorial) or StoneMor, who operate more like waste disposal business than funeral homes. Remember corporations operate according to policies, procedures, protocols and most of all the bottom line and shareholder satisfaction. No room here for stuff like compassion, empathy, much less “human service”.

Their focus is twofold: dignified care of the dead and compassionate care of the living.

The traditional, community funeral home is a hub of interdisciplinary teamwork.

The role of the funeral services provider, more accurately the funeral services team, is just that: to provide human services. Those human services are provided by a team of specialists that range from the funeral home cleaning and maintenance person(s), to the housekeeper, the groundskeeper, the funeral home assistants, the behind the scenes professionals (the cosmetologist, the hair stylist, the embalmer), to the front of house staff (the assistants, the funeral director(s)), to the psychospiritual care provider (the funeral home chaplain or associated clergyperson). Their focus is twofold: dignified care of the dead and compassionate care of the living. The human services aspect persists far beyond the care provided with the first call, the removal, the arrangements conference, the chaplain visit and consultation, the visitation or the funeral; what happens at any of these milestones significantly affects the survivors during, immediately after the services, and well into the future, perhaps for years. That’s what the funeral services industry, the large groups, the corporations can’t provide but what the local family-owned funeral home pride themselves in: the human side of funeral services. So be clear on this point: once you start talking “industry” you are not talking “human”. Period.

So far I’ve taken issue only with three phrases that occur in the title of the article alone. But what about the remainder of the so-called article at issue? Well, there’s not much to say about it because the bulk of it is made up of questions put to three selected funeral directors and their responses. Their responses are totally acceptable in terms of the language, and to be honest I can’t find much with which I’d tend to disagree. The funeral directors seem to have their acts in order and say the right things. They are in a highly competitive business and have to be realistic, not necessarily traditional. Read into that what you like.

It should be clear by this point that I do not advocate virtual or technological or corporate solutions to anything as profound as the death experience or any occurrence of acute traumatic bereavement. Electronic signals, bits and bytes, virtual compassion just do not and cannot replace the warmth of human spirit, the compassionate embrace of a friend or loved one, the immediacy of the death experience, the real-ization of the death and its sequellae. The funeral home and its resident and on-call team members are the experts in offering compassion and comfort and no social networking scheme, no corporate disposal package, no virtual event and no DVD can replace the authenticity and true empathic response of face-to-face, human-to-human, verbal and non-verbal communications, the symbols and rituals that give meaning to this most mysterious of life events, death.

… some things just have to be delivered locally and face-to-face; these include sex, making friends, spiritual care, funeralization services.

This is what we do.

The Editor

 


Editor’s Note: Solomon’s self-description reads line a narcissist’s mini-bio: “I’m best known as an author, keynote speaker, consultant, and thought leader in customer service, customer experience, company culture, leadership, hospitality, innovation, entrepreneurship and consumer trends. I travel nationally and worldwide, and home base is metro Seattle. Reach me at 484-343-5881 or micah@micahsolomon.com or http://www.micahsolomon.com” We’ve contacted him for a comment on this editorial.


Acknowledgement: I’d like to extend my special thanks to my colleagues on LinkedIn, Ms Linda Williams M. Ed., M. Th., who describes herself as an Entrepreneur, Virtual Event Planner and Facilitator, Instructional Designer, Educator, Inspirational Speaker”.” Ms Williams describes her business, In-Person Away Virtual Events, as an operation that provides “our clients, their families, and friends with a virtual alternative to come together in an engaging, realistic and meaningful way, as well as host and attend social events, without breaking the bank on travel expenses.” Ms Williams does not advocate virtual resources as a substitute for real presence but only as a valuable alternative affording an opportunity to share where no other viable options are available. I agree.



Get it Right the First Time…Hire a Bereavement Chaplain!


The subject of clergy involvement in the funeral or memorial service comes up again and again. Most people feel that spiritual or religious content is very important in the funeral or memorial service, and I agree. I can’t even start to count the number of families who start off the conversation with me with something like, “He used to go to church but stopped going” or “She wasn’t a churchgoer but she did believe in God and prayed.” My question, sometimes asked aloud, is “Why is that important?” I ask that question because I do not feel that a person’s spirituality or sense of a transcendent God is determined by how often one sees the inside of a church, or whether the individual wears his or her faith on their sleeve, or quotes chapter and verse with every breath. In fact, I’m sometimes very suspicious of such people and smell hypocrisy in much of that behavior. Your essential and core spirituality is how you live your life, and that’s what I as a professional bereavement chaplain explore in my meetings with the bereaved when planning the funeral or memorial service.

I frequently get involved because the bereaved do not want “clergy” involved because they’ve been wounded by their “clergy” or the faith tradition represented by their clergy. The ineffectualism of mainstream clergy is a whole discussion on its own, however, but let’s just say a few words about it. “Clergy” as used in the non-clergy community means anyone who provides some sort of pastoral service, or anyone who has some sort of leadership role in a religious congregation. “Ordination” is a canonical or legal term that means that the particular person is approved by a particular denomination to provide pastoral care to that specific denomination. Regrettably, adhering to the rules of that denomination may not provide much relief of the suffering experienced by the bereaved; it may have just the opposite effect, leaving them with a sense of emptiness and loneliness, and asking the question, What was that all about?!? But it doesn’t have to be that way and shouldn’t be that way. Spirituality and meaning-making is quite different from religion and religious doctrines and notions of popular piety.

Don’t Let This Happen To You! Get Personal!

In all honesty and fairness, and in my personal experience, clergy is not really what it’s hyped up to be. In fact, clergy tend to deliver the most boring, impersonal, and unsatisfying services imaginable. While there are good reasons for the deficient performance, a lot of the blame should be placed on the funeral home’s hands-off spirituality attitudes, and their failure to provide reliable recommendations to the bereaved. Simply handing the bereaved a clergy list at the arrangements conference is a bit irresponsible. What’s worse still is if a funeral director or funeral home staffer attempts to play chaplain and deliver some insincere “words of comfort” or preside over a prayer vigil. It’s generally like the plumber doing the catering.

Where was I? What’s his name? Where am I?

Even considering the ignorance of many funeral services professionals regarding the psychospirituality of funeralization rites and ritual, calling an individual a clergyperson can be very misleading. First of all, only the mainstream denominations really have an “educated” clergy; that means attending a seminary or seminary college, assuring that the “seminarian” is properly indoctrinated. Most other non-mainstream, storefront or megachurch, clergy may have attended a so-called Bible college or something like that. Basically all that is is a glorified Sunday school for adults. There are many problems associated with both mainstream and non-mainstream clergy. First of all, most are poorly trained in handling existential crises like death and its sequellae grieving, mourning, healing, transformation, and will turn to their denomination’s religious teachings, their doctrines, first, since that’s all they have. Secondly, they don’t have the necessary training or education in death, dying, grief and mourning. Thirdly, they lack interfaith, intercultural training to be able to understand the cultural dynamics that occur in the particular family system. Fourthly, they very rarely take the time to get to know the deceased, much less the key mourners and the family in general. Fifthly, most clergy do not understand the importance of continuing bonds of the living with the dead. In fact, most have a rather antiquated Freudian approach of the need to cut any continuing bond with the dead and replace the bond with something else. That’s a very psychospiritually unhealthy attitude indeed. And last but certainly not least, since I could go on with this list, most clergy have parishes or congregations to run and can’t really provide the kind of service or care required for funeralization and aftercare. The result is what I call the cookie-cutter service with all of its failures and insincerity. The clergyperson, a priest, minister, deacon, or layperson – sometimes, embarrassingly, even the funeral director – steps up at the appointed time, opens a book or recites a formulaic prayer, and it’s all done and over.

Let’s do a prayer now. OK. We’re done.

Sometimes there’s the de rigueur church service that’s all but meaningless to most attendees and represents only an additional expense (can approach more than $600 in some cases). Practically and theologically, the dead are in God’s hands, there’s little the living can do to change things, despite what the minister or priest may preach. Most of these characters are mere sock-puppets anyway, ventriloquist’s dummies.

For all of the reasons given in the above, the best choice for the spiritual or religious care of the bereaved is, believe it or not, the experienced bereavement chaplain. An experienced bereavement chaplain is a specialist in dying, death, psychospiritual care, and aftercare. The experienced bereavement chaplain is not only trained in the disciplines relating to interfaith practices, rite and rituals associated with death, psychology and spirituality of dying, death, and survivors, technology of deathcare, and much, much more that is of essential benefit to the dying and to survivors. No funeral director and no denominational clergy can offer the scope and depth of services that the interfaith bereavement chaplain can offer.

It’s the scope and depth of expertise of the interfaith bereavement chaplain that make him or her the go-to when a family is faced with the dying process, death and deathcare, grief and survivor care. It’s that expertise that makes the interfaith bereavement chaplain an essential member of the care team at all phases of the bereavement process. The professional interfaith bereavement chaplain does what neither the funeral director nor the cookie-cutter clergyperson can do: the chaplain makes death a meaningful and survivable experience.

When a family considers spending $2000 to more than $10000 on a casket alone, or when the family opts for an economical funeral package of say on average $3,000-5,000 does it really make sense to do without an essential service costing a mere $200-300, in most cases less than 5 % of the total cost of the funeral? When survivors consider spending up to $800 on embalming which won’t last more than a couple or days or a maximum of a couple of weeks before decomposition sets in, and embalming is not even required by law in the majority of situations, even when there’s a viewing planned. Why would any family not request the services of a professional interfaith bereavement chaplain with all of the long-term benefits to the survivors socially, psychologically, politically, spiritually that are associated with dignified funeral rites and rituals, and aftercare by a deathcare specialist? You’ll consider several hundreds of dollars for unnecessary embalming, several thousands for a casket, a couple of thousand for a vault, but will go cheapo when it comes to dignified, personalized, meaningful spiritual care? Go figure!

I personally serve the Albany-Rensselaer-Schenectady-Greene counties region in New York state, and have been requested by families in the New York City area for special services, but this blog is read internationally. Given that this blog attracts an international audience, I would like to provide some very general recommendations taken from my local practice, which can be applied to most North American and European regions with little or no adjustment for local conditions. Here is how I practice and what I recommend for families, survivors, and others involved in deathcare:

  • As soon as it becomes obvious that a death is about to occur, whether hours or days, contact a professional interfaith bereavement chaplain. Please note that denominational clergy have their place if the dying person has had a personal relationship with the clergyperson or was active in a faith community. Please note further that hospital chaplains are OK for certain interventions but their competencies are mostly restricted to the hospital setting. Hospice chaplains, too, have their place but are agenda and program driven, and have limited effectiveness outside of the hospice setting.
  • If the person is in the process of dying, you may want to ask for presence or companionship during the dying process. This presence/ companioning can be for those around the dying person as well as for the dying person. If this presence / companioning is to be provided in an institution such as a nursing home, hospital, or hospice, an institutional chaplain may be available, and the interfaith bereavement chaplain will coordinate care visits with the institutional chaplain(s). Nevertheless, when death is imminent, it may be helpful to have your interfaith bereavement chaplain present for the dying person and for the family. Consider the options carefully.
  • Make an appointment to meet with the interfaith bereavement chaplain to discuss your situation. The chaplain will listen attentively and will hear what you need even before you know it. It’s important that you hear what the chaplain has to say, and to share your interpretations with him or her. You should be doing most of the talking during this initial meeting; if the chaplain does most of the talking or interrupts, he or she may not be the ideal choice. Try again. Only after you have explained your situation and the chaplain has had an opportunity to ask some important, brief questions seeking a better understanding, should he or she start making any recommendations.
  • Once the person has died, you may want the chaplain to remain with the body until the funeral home sends a care to take charge of the body. I do this out of respect for the family and to ensure that they know the body will be watched over. This is very important in the initial hours following a death. The bereavement chaplain is also an advocate for the family if the family wants to spend more time with the body.
  • Once you have established a rapport and trust with the chaplain, and if you haven’t already given your funeral director the chaplain’s name, contact details, and the information that you have spoken to the chaplain, you should do that when you make the initial call to the funeral home for removal of the body. Inform your funeral director that you’d like the funeral director to contact the chaplain to discuss the arrangements made and any details if the chaplain is going to do the funeral for you. You may want to ask the chaplain to be present during the arrangements meeting with the funeral director. I find that families are less stressed if I am present.
  • Be sure to discuss aftercare with the chaplain. You should ask about regular contacts with the chaplain for at least the first year after the death. He or she should be available on what are called trigger dates (birthdays, holidays, special dates) when grief may be particularly noticeable, or if you find you need some help in getting through a particular day. The chaplain will likely have discussed grief and grieving with you so that you know what to expect. That discussion is standard practice during my initial meeting with the family.
  • Remember always, that the interfaith bereavement chaplain may be your independent choice or you may receive a recommendation from the funeral home you choose. Do not accept a mere list of clergypersons. You want an interfaith bereavement chaplain. If the funeral home does not have one on call or on staff, maybe it’s time to find another funeral home that can provide a complete range of services.
  • Beware of the funeral home chains and factory funeral homes. Their sole interest is in their bottom line and their shareholders; you are just a consumer to them. You’ll find chain funeral homes and factory funeral homes almost everywhere. I call them Walmart-funerals, because they are there to sell you everything because that’s what they do; they sell funeral goods and services. What you need is deathcare services not a sales pitch and a huge bill.
  • The worst time to do any of the above is when a death occurs. I usually counsel my clients not to make any major decisions for at least 6 months to 1 year after the death but now you have to make some major decisions within hours of the death. It’s an incredibly confusing and draining expereince. That’s why I unconditionally recommend that you really should seriously make pre-arrangements so that when a death occurs, you can deal with the grief you will experience, and will have everything else under control. We highly recommend advance directives and pre-arrangements. We also recommend having an interfaith bereavement chaplain present when discussing and finalizing both advance directives and pre-arrangements. You many know what you want but it’s always good to have an impartial presence who can do some impartial thinking.

In upcoming articles I will be discussing the importance of revival of traditional funeral rituals and why they are so important to the living. As a sequel to the discussion about traditional funeral and memorial rituals, I’ll share with you why the family’s participation is so very important, and how we can personalize the rituals and ceremony so that they have lasting psychospiritual benefit for you. I’ll also be writing about continuing our bonds with the dead and why it’s normal and healthy to do that.

But in the meantime, if you have any specific questions or would like more information, please contact me directly at compassionate.care.associates@gmail.com. I’ll be pleased to help in whatever way I can.

Peace and blessings,
Rev. Ch. Harold Vadney

 

 

 


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