File:BURIAL ORIGINAL.pdf

English: It was Stephen Prothero who said in the introductory part of his book, titled Purified by Fire: A History of Cremation in America, 2001; that in every human society the living care for the dead. This care may include cleaning it, shaving it, dressing it, putting it on display, speaking to it, praying over it, caressing it, lavishing praise on it, offering it food, and otherwise facilitating its entrance into whatever, if anything, lies ahead. Closing the eyes and mouth of the deceased Straightening the limbs, covering the deceased, often with a sheet, placing a candle near the head of the deceased, opening the windows in the room (if weather is problematic, windows are opened briefly, then closed again), etc. When all is said and done, however, a dead body has to be disposed of, banished, so the living could continue with their task . This statement is true of Africa, especially in Dikaka’s tradition. It is in Africa where you will see the living fighting, staying hungry, and putting a stop to their activities to care for the dead, some Africans may even kill to secure the corpse of a loved one. In the African worldview, death is not the end of the journey, but a glorious beginning to join the ancestors. It is a belief that gives solace to hearts pinned in pain after the demise of a loved one. This work explores instances in the Bible where the funerary practices are done in relation to culture and identifies a common pattern, attempts an explanation of the meaning of burial and cremation in relation to Jesus and use that understanding to interpret the problem of cremation and give a concluding statement.