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The Victorians were obsessed with death, bereavement, and funeral rituals, and speculated vigorously on the nature of heaven, hell, and divine judgment. This popular abridgement of Michael Wheeler's award-winning Death and the Future Life in Victorian Literature and Theology looks at the literary implications of Victorian views of death and the life beyond, and recreates vividly the fear and hope embodied in the theological positions of the novelists and poets of the age. Now accessible to a wide readership, Heaven, Hell, and the Victorians offers a wide-ranging and attractively illustrated cultural history of nineteenth-century religious experience, belief, and language in the face of death.
This engrossing book explores family experiences of dying, death, grieving, and mourning in the years between 1830 and 1920. So many Victorian letters, diaries, and death memorials reveal a deep preoccupation with death which is both fascinating and enlightening. Pat Jalland has examined the correspondence, diaries, and death memorials of fifty-five families to show us deathbed scenes of the time, good and bad deaths, the roles of medicine and religion, children's deaths, funerals and cremations, widowhood, and mourning rituals.
A study of eschatological debates at a time when the idea of eternal punishment was under question, and English Christianity was affected by the contrasting Anglican movements of Evangelicalism and Tractarianism and by the controversy over Darwinism.
Macabre tales of death and mourning in Victorian America.
This work provides a social history of death from the earliest times to Diana, Princess of Wales. As we discard the 20th century taboo about death, this book charts the story of the way in which our forebears coped with aspects of their daily lives.
The Christian idea of a good death had its roots in the Middle Ages with ars moriendi, featuring reliance on Jesus as Savior, preparedness for the life to come and for any spiritual battle that might ensue when on the threshold of death, and death not taking place in isolation. Evangelicalism introduced new features to the good death, with its focus on conversion, sanctification and an intimate relationship with Jesus. Scholarship focused on mid-nineteenth-century evangelical Nonconformist beliefs about death and the afterlife is sparse. This book fills the gap, contributing an understanding not only of death but of the history of Methodist and evangelical Nonconformist piety, theology, social background and literary expression in mid-nineteenth-century England. A good death was as central to Methodism as conversion and holiness. Analyzing over 1,200 obituaries, Riso reveals that while the last words of the dying pointed to a timeless experience of hope in the life to come, the obituaries reflect changing attitudes towards death and the afterlife among nineteenth-century evangelical Nonconformist observers who looked increasingly to earthly existence for the fulfillment of hopes. Exploring tensions in Nonconformist allegiance to both worldly and spiritual matters, this book offers an invaluable contribution to death studies, Methodism, and Evangelical theology.
This literary and cultural study explores the practice in nineteenth-century Britain of treasuring objects that had belonged to the dead.
Does heaven exist? If so, what is it like? And how does one get in? Throughout history, painters, poets, philosophers, pastors, and many ordinary people have pondered these questions. Perhaps no other topic captures the popular imagination quite like heaven. Gary Scott Smith examines how Americans from the Puritans to the present have imagined heaven. He argues that whether Americans have perceived heaven as reality or fantasy, as God's home or a human invention, as a source of inspiration and comfort or an opiate that distracts from earthly life, or as a place of worship or a perpetual playground has varied largely according to the spirit of the age. In the colonial era, conceptions of heaven focused primarily on the glory of God. For the Victorians, heaven was a warm, comfortable home where people would live forever with their family and friends. Today, heaven is often less distinctively Christian and more of a celestial entertainment center or a paradise where everyone can reach his full potential. Drawing on an astounding array of sources, including works of art, music, sociology, psychology, folklore, liturgy, sermons, poetry, fiction, jokes, and devotional books, Smith paints a sweeping, provocative portrait of what Americans-from Jonathan Edwards to Mitch Albom-have thought about heaven.