"When death occurs, the church is often unprepared to address its responsibility to the environment."
Green The Funeral (aka The Green Funeral) is a nontoxic approach to post death care. It considers all creation and creates sacred and communal opportunity toward participation. In other words, Green The Funeral is intentional about keeping The Creator in matters that involve creation by inviting ecclesial or church participation. Therefore, Green The Funeral treasures family, community, and embraces all people.
The Green Burial Council (GBC) promotes “a green burial is a way of caring for the dead with minimal environmental impact that aids in the conservation of natural resources, reduction of carbon emissions, protection of worker health, and the restoration and/or preservation of habitat.” In addition, Lee Webster of the GBC states that “a green funeral is commonly used to describe post-death care, from death to disposition which uses only natural means,” Here, Green The Funeral embraces these definitions, yet intentionally invokes community, and ultimately, rests in the sacred.
A Common Goal
Building Strong Relationships
While Green The Funeral holds true to GBC concepts, it extends the thoughts of those considering participation toward a more theological, inclusive, and diversified methodology, one that is based in relationship with God, people and land. God is in covenant with Godself, people and land; so therefore, we should as well. While hard to believe, one can be an environmentalist, combating climate change and aid in global sustainability efforts, yet not be for all people. Green The Funeral can assist. Where relationships are present, Green The Funeral seeks to strengthen what already exists.
Honoring Our Covenant with God
Green The Funeral invites the church to participate in efforts of strengthening its covenant with God, land and people. So, to extend the concept of a funeral is nothing new. But a green funeral best supports natural or greening death in this present age. It is presented here specifically to be introduced to some and presented to others as being for all people.
In addition, Green The Funeral, like many cultures, to include Native and African American cultures, broadens the concept of funeral that run beyond the four walls of a traditional church service; from what happens with the body—the initial handling, preparation and deposition—to the inclusion of community. Often, prior to the traditional church services, visitation is held at the home of the deceased. People flood the streets, and the home sharing stories, eating food and listening to music. Then after the funeral services and deposition, the joining continues with additional fellowship and food, in what is called the repass. In the Black community, when one goes to a funeral, the going may include any or all the forementioned. Funeral is sacred. Funeral is communal. Therefore, Green The Funeral invites one to think and rethink, consider and reconsider family participation. What, if any, are the local and state laws governing family involvement? Who can transport and prepare the body? To what extent does the family desire to participate? And, of course, who owns the land and how might more people have access to a green funeral?
"If the green funeral community seeks buy-in from the marginalized, which I understand it does, they must not only speak truth to power but also exercise power toward truth by engaging in public efforts and opportunities in the reconciliation of land taken from original owners."
Reverend Sequola Dawson, PhD., DMIN
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