‘Beautiful in the Tomb’

2020 ◽  
pp. 119-130
Author(s):  
Gerald O’Collins, S.J.
Keyword(s):  
The Dead ◽  

Faithful to the end, women, including Jesus’ mother Mary, remained present at his death on Calvary, deposition from the cross, and burial. The courageous and generous intervention of Joseph of Arimathea and Nicodemus also played their part in bringing beauty to the burial. Artists have caught something of the tragic beauty of the occasion by their versions of the deposition from the cross (e.g. the work by Peter Paul Rubens) and the dead Jesus in the embrace of his mother (e.g. Michelangelo’s different versions of the Pietà). Eastern icons of Christ descending to the underworld (e.g. at Chora in Istanbul) represent him as supremely beautiful when he liberates those who have been waiting for his coming.

2020 ◽  
Vol 71 (1) ◽  
pp. 62-89
Author(s):  
Elizabeth E Shively

Abstract The thesis of this study is that the Markan Jesus’ activities of healing and exorcisms are evocative of resurrection of the body. Through the accumulation of these stories Mark communicates that Jesus has come to address the problem of human mortality in the light of the nearness of God’s reign. These activities anticipate Jesus’ resurrection from the dead, which pioneers the purification of the body at the turn of the ages. I show that Mark’s presentation of Jesus’ healings and exorcisms crucially reflects ideas of (im)purity in Jewish scripture and tradition that are bound up with mortality. In the light of this background, I show that Mark presents Jesus’ healings and exorcisms as anticipations of his bodily resurrection. These resurrection-type stories depict the movement from the mortality incurred by defiling diseases or defiling spirits to the immortality of God’s reign. The repetition of resurrection-type healings that eventually culminate in Jesus’ own resurrection suggests that the announcement of God’s reign is not only about responding to the call for repentance from sin (1:14–15), but also about having one’s body raised. Thus, Mark presents not only a theology of the cross, but also a theology of the resurrection as the purification of God’s people.


1853 ◽  
Vol s1-VIII (209) ◽  
pp. 417-419
Author(s):  
H. N.
Keyword(s):  
The Dead ◽  

Litera ◽  
2021 ◽  
pp. 1-14
Author(s):  
Anna Vladislavovna Lamzina ◽  
Lyubov' Gennad'evna Kikhnei

The subject of this research is the hidden allusions to the novels of Edgar Poe in Anna Akhmatova’s “Poem without a Hero” and poems later period. The research material contains the framework text of the “Poem without a Hero” – the set of epigraphs to different parts of the poem, authorial commentaries, history of used and discarded epigraphs at various stages of revision of the poem, text of the “Poem without a Hero”, as well as the author's “Prose about the Poem” and a number of poems created during the work on the “Poem without a Hero” and afterwards. A. Akhmatova was interested in the works of Edgar Poe, and researched the references to Edgar Poe in the works of N. S. Gumilyov. The article employs comprehensive methodology, such as comparative-historical and biographical approaches, as well as intertextual and hermeneutic methods for determination of literary allusions and interpretation of meanings hidden by the author. The main conclusion lies in revelation of the profoundly concealed connection of the “Poem without a Hero” with the range of narratives of Edgar Poe, united by the cross-cutting motif of being buried alive and coming back from the dead: “The Black Cat”, “The Fall of the House of Usher”, “Morella”, “Ligeia”, “Berenice”, “The Oval Portrait”. This gives a new perspective on the literary characters that one after another appeared to the lyrical heroine in plot of the poem; and explains the fragment of one of the most mysterious works in Russian literature of the XX century, and some other poems of Anna Akhmatova.


2020 ◽  
Vol 32 ◽  
pp. 157
Author(s):  
Katarzyna Sobstyl

The contemporary practice of creating official animal burial sites exhibits certain analogies with cemeteries, which function not only as burial sites for humans but also as complex symbols of remembering the dead. Both are macro-signs, manifested through verbal and non-verbal codes. Human cemeteries are characterised by greater symbolic complexity and diversity, deriving from centuries-old cultural and religious traditions. The linguistic and non-linguistic actions performed with respect to cemeteries, in the broadly understood situational context, are closely related to the sphere of sacrum, represented by the symbol of the cross. Although pet cemeteries are identical to human cemeteries in terms of certain code elements (including headstone inscriptions, photographs, and figural sculptures), such cemeteries are less complex and relate chiefly to the sphere of profanum, represented by symbols of the widespread myth of the Rainbow Bridge. However, the common denominator of both macro-signs are the linguistic and non-linguistic actions that are inspired by the feelings of sadness, love, and gratitude.


Sign in / Sign up

Export Citation Format

Share Document