The Sinful Dead

2020 ◽  
pp. 59-84
Author(s):  
Susan Weissman
Keyword(s):  
World View ◽  
Christian Belief ◽  
Post Mortem ◽  
The Dead ◽  
Corporeal Nature ◽  
Christian Beliefs

This chapter discusses how the sinful dead are punished in Pietist sources as opposed to talmudic ones. The notion that the dead return to Earth in order to suffer punishment for sin is rooted in pre-Christian beliefs surrounding the return of the dangerous dead. That such notions appear in high medieval sources testifies to the tenacity of pagan ideas regarding the dead; these beliefs survived for centuries under the veneer of Christianization, especially in the Germanic environment which formed the background to Sefer ḥasidim. The pre-Christian belief in the return of the corporeal dead to Earth, as well as an unabashed belief in the corporeal nature of the post-mortem punishments assigned to sinners, were ones that R. Judah the Pious absorbed from his environment and shared with his contemporary Caesarius of Heisterbach, among other Christian writers. The presence of the same beliefs regarding the dead in the writings of the German Cistercian and the German Pietist reveals a commonality between them. Ancient imaginings of the dead here cross religious boundaries and reflect a world-view that was shared by medieval Jew and Christian alike.

scholarly journals Metonyms of destruction: Death, ruination, and the bombing of Rotterdam in the Second World War

2021 ◽  
pp. 135918352110164
Author(s):  
Antonius CGM Robben
Keyword(s):  
Built Environment ◽  
Joint Destruction ◽  
Second World War ◽  
City Centre ◽  
Post Mortem ◽  
Port City ◽  
World War ◽  
The Dead ◽  
Second World ◽  
Insight Into

The German and Allied bombing of Rotterdam in the Second World War caused thousands of dead and hundreds of missing, and severely damaged the Dutch port city. The joint destruction of people and their built environment made the ruins and rubble stand metonymically for the dead when they could not be mentioned in the censored press. The contiguity of ruins, rubble, corpses and human remains was not only semantic but also material because of the intermingling and even amalgamation of organic and inorganic remains into anthropomineral debris. The hybrid matter was dumped in rivers and canals to create broad avenues and a modern city centre. This article argues that Rotterdam’s semantic and material metonyms of destruction were generated by the contiguity, entanglement, and post-mortem and post-ruination agencies of the dead and the destroyed city centre. This analysis provides insight into the interaction and co-constitution of human and material remains in war.

IV. Totenfürsorge als Geschäftsführung ohne Auftrag? Actio funeraria und postmortaler Persönlichkeitsschutz

2021 ◽  
Vol 138 (1) ◽  
pp. 219-244
Author(s):  
Franz-Stefan Meissel
Keyword(s):  
Post Mortem ◽  
Personality Rights ◽  
The Dead

Abstract Burying the dead as management of another´s affairs. Actio funeraria and the protection of personality rights post mortem. The paper discusses the history and the function of the Roman actio funeraria. It is argued that the claim for reimbursement of the funeral of another person is historically older than the recognition of negotiorum gestio at large and can be seen as a precursor of the actio negotiorum gestorum.

Talking to the dead: using Post-mortem data in the assessment of stress in tiger sharks (Galeocerdo cuvier) (Péron and Lesueur, 1822)

2016 ◽  
Vol 43 (1) ◽  
pp. 165-178 ◽  
Author(s):  
Natascha Wosnick ◽  
Hugo Bornatowski ◽  
Carolina Ferraz ◽  
André Afonso ◽  
Bianca Sousa Rangel ◽  
...  
Keyword(s):  
Post Mortem ◽  
Galeocerdo Cuvier ◽  
The Dead ◽  
Assessment Of Stress

Rebbe, the Messiah, and the Scandal of Orthodox Indifference

2008 ◽  
Author(s):  
David Berger
Keyword(s):  
Orthodox Jews ◽  
Core Beliefs ◽  
Christian Belief ◽  
Good Standing ◽  
Christian Mission ◽  
Jewish Resistance ◽  
History Of Religions ◽  
History Of ◽  
The Dead ◽  
Second Coming

The focus of this book is the messianic trend in Lubavitch hasidism. It demonstrates how hasidim who affirm the dead Rebbe's messiahship have abandoned one of Judaism's core beliefs in favour of adherence to the doctrine of a second coming. At the same time, it decries the equanimity with which the standard-bearers of Orthodoxy have granted legitimacy to this development by continuing to recognize such believers as Orthodox Jews in good standing. This abandonment of the age-old Jewish resistance to a quintessentially Christian belief is a development of striking importance for the history of religions and an earthquake in the history of Judaism. The book chronicles the unfolding of this development. It argues that a large number, almost certainly a substantial majority, of Lubavitch hasidim believe in the Rebbe's messiahship; a significant segment, including educators in the central institutions of the movement, maintain a theology that goes beyond posthumous messianism to the affirmation that the Rebbe is pure divinity. While many Jews see Lubavitch as a marginal phenomenon, its influence is in fact growing at a remarkable rate. The book analyses the boundaries of Judaism's messianic faith and its conception of God. It assesses the threat posed by the messianists of Lubavitch and points to the consequences, ranging from undermining a fundamental argument against the Christian mission to calling into question the kosher status of many foods and ritual objects prepared under Lubavitch supervision. Finally, it proposes a strategy to protect authentic Judaism from this assault.

scholarly journals Los Austrias y las ceremonias alrededor de la muerte del rey, ritual y simbología // The Habsburg’s kings in Spain and the ceremonies around the king’s death, rites and symbols

2016 ◽  
Vol 3 (4) ◽  
pp. 251
Author(s):  
María Gómez Requejo
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Audience Participation ◽  
Symbolic Language ◽  
Post Mortem ◽  
The Dead ◽  
The One ◽  
The Relationship

Las ceremonias que se tenían lugar cuando se producía el fallecimiento de un monarca de la casa de Austria, tanto las pre como las post mortem, eran el  vehículo de un lenguaje simbólico cargado de representaciones y emblemas que le recordaban al súbdito tanto el poder del rey muerto como el que iba a tener su sucesor y asimismo ponían de manifiesto la unión de la dinastía con la Iglesia Católica. Enfermedad, muerte y exequias se convierten, con estos monarcas, en un espectáculo fastuoso que requiere escenografía, actores, vestuario, guion  y un público –los súbditos- del que se busca una participación ya sea consciente y activa o pasiva, como mero espectador, pero en todo caso necesario para que el espectáculo cumpla su objetivo: persuadir del poder real. Abstract The ceremonies around the death of a Habsburg king in Spain, where the vehicle to a symbolic language, full of representations and emblems, used to remind to his loyal subjects not only the power of the dead king and the one his heir and successor was going to hold, but also the relationship between the dynasty and the Roman Catholic Church. With the Habsburg’s, the illness, death and exequies of the monarch were converted into a sumptuous show that needed: a set, actors, lavish costumes, script and audience –the loyal subjects- to which audience participation, whether it be active or passive, was essential to fulfill its objective: to be persuaded of the king’s power.

Resurrection

2018 ◽  
Author(s):  
Peter van Inwagen
Keyword(s):  
Second Temple ◽  
Second Temple Judaism ◽  
Fourth Gospel ◽  
Christian Belief ◽  
Rabbinic Judaism ◽  
Early Christian ◽  
Resurrection Of The Dead ◽  
The Status ◽  
The Dead ◽  
Raising Of Lazarus

The Judaeo-Christian belief in a future general resurrection of the dead arose in late second-temple Judaism (see, for example, Daniel 12: 2 and John 11: 24). (Whether there would be a resurrection of the dead was one of the main points that divided the Pharisees and the Sadducees.) When the new Christian movement appeared – before it was clearly something other than a party or sect within Judaism – it centred on the belief that the crucified Jesus of Nazareth had been, in a literal, bodily sense, raised from the dead (resurrectus) and that his resurrection was, in some way, the means by which the expected general resurrection of the dead would be accomplished. Indeed, resurrection was so pervasive a theme in early Christian preaching that it was apparently sometimes thought that Christians worshipped two gods called ‘Jesus’ and ‘Resurrection’ (Anastasis). The early Christians generally said that ‘God raised Jesus from the dead’. In post-New Testament times, it became more common for Christians to say that ‘Jesus rose from the dead’. Belief in the resurrection of Jesus and a future general resurrection continue to be central to Christianity. Christians have always insisted that resurrection is not a mere restoration of what the resurrected person had before death (as in the story in the fourth Gospel of the raising of Lazarus) but is rather a doorway into a new kind of life. The status of a belief in the general resurrection in rabbinic Judaism is difficult to summarize. It should be noted, however, that a belief in the resurrection of the dead is one of Maimonides’ ‘thirteen principles’, which some Jews regard as a summary of the essential doctrines of Judaism. A belief in a general resurrection of the dead is one of many Judaeo-Christian elements that have been incorporated into Islam.

Post-mortem Toxicology: What The Dead Can And Cannot Tell Us

2003 ◽  
Vol 41 (1) ◽  
pp. 47-56 ◽  
Author(s):  
Jerrold B. Leikin ◽  
William A. Watson
Keyword(s):  
Post Mortem ◽  
The Dead

What might parapsychology contribute to our view of the world?

Think ◽  
2003 ◽  
Vol 1 (3) ◽  
pp. 55-64
Author(s):  
Timothy Sprigge
Keyword(s):  
World View ◽  
Philosophy And Religion ◽  
The World ◽  
Science Philosophy ◽  
The Dead

Suppose that paranormal phenomena really exist. Telepathy, precognition, psychokinesis, clairvoyance, and communication with the dead actually take place. In this article, Timothy Sprigge asks to what extent this would impact on our world view. In particular, how would it affect science, philosophy and religion?

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