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eternal life in the here and now In Schweitzer s case this quality of contemporary experience is taken as an experience that removes any fear of death or over one s future non-existence The resurrection of Jesus is, in this perspective, likely to be interpreted as an experience of the apostles that brought them to a sense of new purpose in life, one shared in a community and expressed through an ethical life driven by a sense of love For the traditional believer this pale re ection of belief betrays both biblically and ecclesiastically rooted Christianity, with some adopting extremely modern means of explaining their belief, including scienti c notions of matter, energy and its transformation, but always with the intention of retaining a self and relationships in some future form of existence Conservatives feel that their sense of the love of God must mean that God will not allow death to extinguish this precious bond and that God will, somehow, cause the individual to live again beyond death This same argument from love and for love then explains that human relationships must be continued after death because without relationships the human identity is bare and the self a nothingness The next step in this argument is that some form of body will be necessary for these relationships to take place since we only know each other through our bodies As we intimated at the beginning of this chapter, however, increasing numbers of people in western societies do not believe in this traditional Christian version of life after death Secular movements stress the absurdity and illusory nature of afterlife beliefs, while some nature-related individuals prefer notions of reincarnation In many respects the secularist and the liberal Christian share a view on a this-worldly purpose of life The Christian, however, is still committed to some notion of the community of God as a domain of justice, peace and love in whose achievement the churches will play a major role Everything depends on perspective and the base or community from which one approaches these important questions
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Given this diversity, it looks as though death rites will, increasingly, take a dual path Traditional Christian, Muslim, Hindu or other religious ways will develop under their own ideas of an afterlife, while some religious believers, along with secularists, will develop this-worldly forms of celebration and memorial Already there exist a small but growing number of organizations and individuals offering such this-worldly funeral rites This is likely to increase and could do so quite dramatically if and when funeral directors take it upon themselves to advertise such possibilities But funeral directors are amongst the more, and often most, conservative of agencies, not least because a relatively standardized format of funeral is easiest to manage and least likely to go wrong Problematically, the clergy are amongst the relatively uncontrolled variables with which the undertaker has to deal and to bring the rite itself under the immediate control of the funeral director would be advantageous in that respect It is equally likely that increasing numbers of undertakers will recognize the value of a degree of niche-marketing to families seeking a high degree of individuality and involvement in the proceedings These two positions of high and low control each offer distinctive nancial possibilities in dealing with bereaved people
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Bereavement questions the meaningfulness of life because it questions the signi cance of those human relationships in which people invest a great degree of energy As people live longer than ever before it is likely that some will be increasingly marginalized by their younger relatives caught up in hectic lifeactivities and deemed the signi cant people of the world The death of the very old, perhaps already peripheral in homes with
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