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A provocative analysis of how Christianity helped legitimize the death penalty in early modern Europe, then throughout the Christian world, by turning execution into a great cathartic public ritual and the condemned into a Christ-like figure who accepts death to save humanity. The public execution of criminals has been a common practice ever since ancient times. In this wide-ranging investigation of the death penalty in Europe from the fourteenth to the eighteenth century, noted Italian historian Adriano Prosperi identifies a crucial period when legal concepts of vengeance and justice merged with Christian beliefs in repentance and forgiveness. Crime and Forgiveness begins with late antiquity but comes into sharp focus in fourteenth-century Italy, with the work of the Confraternities of Mercy, which offered Christian comfort to the condemned and were for centuries responsible for burying the dead. Under the brotherhoods’ influence, the ritual of public execution became Christianized, and the doomed person became a symbol of the fallen human condition. Because the time of death was known, this “ideal” sinner could be comforted and prepared for the next life through confession and repentance. In return, the community bearing witness to the execution offered forgiveness and a Christian burial. No longer facing eternal condemnation, the criminal in turn publicly forgave the executioner, and the death provided a moral lesson to the community. Over time, as the practice of Christian comfort spread across Europe, it offered political authorities an opportunity to legitimize the death penalty and encode into law the right to kill and exact vengeance. But the contradictions created by Christianity’s central role in executions did not dissipate, and squaring the emotions and values surrounding state-sanctioned executions was not simple, then or now.
Tells the story of the founding of American Christianity against the backdrop of devastating disease, and of the Indigenous survivors who kept the nascent faith alive Many scholars have come to think of the European Christian mission to the Americas as an inevitable success. But in its early period it was very much on the brink of failure. In 1576, Indigenous Mexican communities suffered a catastrophic epidemic that took almost two million lives and simultaneously left the colonial church in ruins. In the crisis and its immediate aftermath, Spanish missionaries and surviving pueblos de indios held radically different visions for the future of Christianity in the Americas. The Church of the Dead offers a counter-history of American Christian origins. It centers the power of Indigenous Mexicans, showing how their Catholic faith remained intact even in the face of the faltering religious fervor of Spanish missionaries. While the Europeans grappled with their failure to stem the tide of death, succumbing to despair, Indigenous survivors worked to reconstruct the church. They reasserted ancestral territories as sovereign, with Indigenous Catholic states rivaling the jurisdiction of the diocese and the power of friars and bishops. Christianity in the Americas today is thus not the creation of missionaries, but rather of Indigenous Catholic survivors of the colonial mortandad, the founding condition of American Christianity. Weaving together archival study, visual culture, church history, theology, and the history of medicine, Jennifer Scheper Hughes provides us with a fascinating reexamination of North American religious history that is at once groundbreaking and lyrical.
This work examines death rituals in South America and how traditional native American beliefs fell to the wayside when Christian rituals came into power.
First published in 1997. What's new in the Second Edition: Some 250 new entries, twenty-five percent more than in the first edition, plus twenty-five new expert contributors. Bibliographies are greatly expanded and updated throughout; More focus on biblical books and philosophical schools, their influence on early Christianity and their use by patristic writers; More information about the Jewish and pagan environment of early Christianity; Greatly enlarged coverage of the eastern expansion of the faith throughout Asia, including persons and literature; More extensive treatment of saints, monasticism, worship practices, and modern scholars; Greater emphasis on social history and more theme articles; More illustrations, maps, and plans; Additional articles on geographical regions; Expanded chronological table; Also includes maps.
In this book, Megan McLaughlin explores the social and cultural significance of prayer for the dead in the West Frankish realm from the late eighth century through the end of the eleventh century. She argues that the primary function of funerary and commemorative rituals in the early middle ages was to sustain the dead as members of the Christian community on earth, and to link them symbolically with the community of saints in heaven.
"Anglo-Saxons were not only frequently buried with material artefacts ranging from pots to clothing to jewellery, they were also often buried with items of food; the funeral ritual itself was sometimes marked by feasting, even at the graveside." "Christina Lee examines the place of food and feasting in funeral rituals from the earliest period to the eleventh century, considering the changes and transformations that occurred during this time. She draws on a wide range of sources, from archaeological evidence to the existing texts; she is concerned particularly to look at representations of funeral feasting and how it functioned as a tool for memory, shedding light on the relationship between the living and the dead." -- Prové de l'editor.
Jewish customs and traditions about death, burial and mourning are numerous, diverse and intriguing. They are considered by many to have a respectable pedigree that goes back to the earliest rabbinic period. In order to examine the accurate historical origins of many of them, an international conference was held at Tel Aviv University in 2010 and experts dealt with many aspects of the topic. This volume includes most of the papers given then, as well as a few added later. What emerges are a wealth of fresh material and perspectives, as well as the realization that the high Middle Ages saw a set of exceptional innovations, some of which later became central to traditional Judaism while others were gradually abandoned. Were these innovations influenced by Christian practice? Which prayers and poems reflect these innovations? What do the sources tell us about changing attitudes to death and life-after death? Are tombstones an important guide to historical developments? Answers to these questions are to be found in this unusual, illuminating and readable collection of essays that have been well documented, carefully edited and well indexed.
Death was a constant, visible presence in medieval and renaissance Europe. Yet, the acknowledgement of death did not necessarily amount to an acceptance of its finality. Whether they were commoners, clergy, aristocrats, or kings, the dead continued to function literally as integrated members of their communities long after they were laid to rest in their graves. From stories of revenants bringing pleas from Purgatory to the living, to the practical uses and regulation of burial space; from the tradition of the ars moriendi, to the depiction of death on the stage; and from the making of martyrs, to funerals for the rich and poor, this volume examines how communities dealt with their dead as continual, albeit non-living members. Contributors are Jill Clements, Libby Escobedo, Hilary Fox, Sonsoles Garcia, Stephen Gordon, Melissa Herman, Mary Leech, Nikki Malain, Kathryn Maud, Justin Noetzel, Anthony Perron, Martina Saltamacchia, Thea Tomaini, Wendy Turner, and Christina Welch
A survey of the motif of the revenant, showing how medieval themes and motifs persist today.