Remember That You Will Die: Exhibition
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A Re-Examination of Luther's View on the State of the Dead
Journal of the Adventist Theological Society, 22/2 (2011):154-170. Article copyright © 2011 by Trevor O’Reggio. A Re-examination of Luther’s View on the State of the Dead Trevor O’Reggio Seventh-day Adventist Theological Seminary Andrews University Introduction Luther’s theology was forged in the crucible of his struggle to find forgiveness and peace from his overwhelming sense of guilt. He had an acute sense of misery and felt as if he hung in the balance between life and death. The German word that captures something of Luther’s emotional state is Anfechtung—one feels cut off from God and hope is suffocated. “Anfechtung is the foretaste of the peril of death.”1 It was not only the fear of death that terrorized him, but death itself was an ever-present reality for Luther. He lost two of his children in childhood, so by virtue of his experience, and his theology, he was forced to wrestle with the meaning of death and the after-life. It is not surprising then that Luther wrote much about death, some of it at times confusing and complicated. Did Luther believe in soul sleep or in an immortal soul that survives death? There are generally two views concerning the state of the dead among Christians. The first view asserts that when a person dies, his soul survives death and continues to exist in some place. For those who are saved, they go straight into paradise. For those who are not so righteous, they go into some halfway house called purgatory (Catholic view) where they are purified and made ready for paradise. -
Metaphysical Reflections on Human Personhood
CHAP1.fm Page 15 Wednesday, August 2, 2000 3:03 PM Part One Metaphysical Reflections on Human Personhood CHAP1.fm Page 16 Wednesday, August 2, 2000 3:03 PM Throughout the centuries Christians have believed that each human person consists in a soul and body; that the soul survived the death of the body; and that its future life will be immortal.1 H. D. LEWIS In terms of biblical psychology, man does not have a “soul,” he is one. He is a living and vital whole. It is possible to distinguish between his activities, but we cannot distinguish between the parts, for they have no independent existence.2 J. K. HOWARD How should we think about human persons? What sorts of things, fundamentally, are they? What is it to be a human, what is it to be a human person, and how should we think about personhood? . The first point to note is that on the Christian scheme of things, God is the premier person, the first and chief exemplar of personhood . and the properties most important for an understanding of our personhood are properties we share with him.3 A LVIN PLANTINGA CHAP1.fm Page 17 Wednesday, August 2, 2000 3:03 PM CHAPTER 1 Establishing a Framework for Approaching Human Personhood ................................................... ........................ T IS SAFE TO SAY THAT THROUGHOUT HUMAN HISTORY, THE VAST majority of people, educated and uneducated alike, have been dual- I ists, at least in the sense that they have taken a human to be the sort of being that could enter life after death while one’s corpse was left behind—for example, one could enter life after death as the very same individual or as some sort of spiritual entity that merges with the All. -
Memento Mori in Art and Literature
chapter 1 Memento Mori in Art and Literature Until recently, memento mori has received surprisingly limited critical attention relative to its cultural importance in art history, literature, and beyond. Even though memento mori artifacts and references to memento mori are ubiquitous, few comprehensive sources exist in the English-language scholarly literature. More precisely, memento mori has received, relatively speaking, surprisingly limited critical attention in a sustained manner. Related to memento mori, but distinct in emphasis, is Cheney’s work (1992). Hallam and Hockey (2001) give memento mori some minor explicit attention. No readily available European-language source that I am aware of offers a com- plete treatment, though there are some notable sources related to, but distinct from, the present study of memento mori in their emphases and methods (e.g, Schützeichel 1962; Ingen 1966; Haneveld 1995; Pennington 2001; and Warda 2011). The recent stunning photo book by art historian and photographer Paul Koudounaris, Memento Mori: The Dead Among Us (2015), makes important first steps toward a more focused and sustained attention on memento mori, but it remains a beginning point. As far as I know, critical sources outside the West on this theme are mini- mal at this point in time. One of the few references is Nakagawa’s work (1983). Isolated references to memento mori abound in Western and global art history monographs, but then often they are not given a listing as a subject term in the monographs’ indices. Memento mori does receive more attention in ar- ticles, essays, reviews, and museum catalogs especially on particular uses of memento mori in images and artifacts from the medieval period to the present (e.g., Ascher 2004; Bergström 1970; Carretta 1980; King 1981; Napoleone 1998; Vinken 1999). -
Remember Your Death : Memento Mori Lenten Devotional / by Theresa Aletheia Noble, FSP
Front 5.25" 0.609" 5.25" “Teach us to count our days aright, that we may gain wisdom of heart.” —Ps 90:12 Journey through Lent to Easter Sunday with this memento mori-inspired devotional. Discover the ancient tradition of remembering death daily, encouraged by Scripture and countless saints. Experience Christ’s victory over sin and death as you meditate on the priceless treasure of each moment and the gift of heaven. 8" Each day includes ~ Scripture passage ~ Lenten meditation ~ Memento mori examen ~ Intercessory prayer ~ Prompts for journaling and prayer Sr. Theresa Aletheia Noble, FSP, has a skull on her desk as a reminder of her inevitable death. Meditating on her death daily has changed her life. You can find her tweets about memento Lenten Devotional s n o m mori @pursuedbytruth. Si Jill Photo by $16.95 U.S. ISBN 0-8198-6517-6 NOBLE THERESA ALETHEIA NOBLE, FSP Green grid lines will not print. Grid lines can be toggled off in Acrobat using View>Show Hide>Navigation Panes>Layers Lenten Devotional By Theresa Aletheia Noble, FSP Library of Congress Cataloging-in-Publication Data Names: Noble, Theresa, author. Title: Remember your death : Memento mori Lenten devotional / by Theresa Aletheia Noble, FSP. Description: Boston, MA : Pauline Books & Media, 2019. Identifiers: LCCN 2018036691| ISBN 9780819865175 (pbk.) | ISBN 0819865176 (pbk.) Subjects: LCSH: Death--Religious aspects--Catholic Church--Prayers and de- votions. | Lent--Prayers and devotions. | Memento mori--Miscellanea. Classification: LCC BT825 .N63 2019 | DDC 236/.1--dc23 LC record available at https://lccn.loc.gov/2018036691 Many manufacturers and sellers distinguish their products through the use of trademarks. -
The Cemetery: a Highly Heterotopian Place
Heterotopian Studies The Cemetery: a highly heterotopian place To reference this essay: Johnson, P. (2012) ‘The cemetery: a highly heterotopiaplace’ Heterotopian Studies [http://www.heterotopiastudies.com] In the UK as elsewhere in Europe, cemeteries are increasingly managed and developed as green open spaces, natural habitats, cultural or historical sites and educational amenities. English Heritage suggest that ‘in the main they are public…. open spaces with great amenity potential and are a diverse historical resource with tremendous educational potential’ (SCRC, 2001b: 80). Arnos Vale cemetery in Bristol aims to be a ‘place of remembrance, an historic park, and a learning and education resource for the City’ (SCRC, 2001b: 65). Carlisle local authority has produced teachers’ notes to assist in the ‘Citizenship’ component of the National Curriculum. Children are encouraged to ‘study areas of graves for the Victorian rich and paupers, and compare these with "green" woodland graves and conventional lawn type graves’ (SCRC, 2001b: 30). Have these developments radically altered the function of cemeteries? Walters (SCRC, 2001b: 45) is adamant: ‘though cemeteries provide positive values such as urban green space, and may be of historical or architectural significance, these benefits are subservient’ to the prime purpose of a cemetery which is to ‘bury the dead of the locality’. Moreover, its prime significance is ‘as a memento mori, a reminder that we will die that challenges citizens to consider their true values and motivates them to live fully in the meantime’. Contemporary cemeteries have adopted various ‘useful’ applications, but they also remain highly complex and ambiguous spatio-temporal enclosures. Worpole (2003: 56), in his study of cemetery landscapes, wonders whether we have the ‘vocabulary for describing what these unsettling landscapes mean culturally’. -
What Happens After Death According to the Hymns in the LSB
What Happens after Death According to the Hymns in the LSB What follows is meant to be proactive, meaning that I intend it to be a guide for those who write hymn texts and for those who select hymns for publication in the future, rather than a critique of texts that have been written and published in the past. I have wanted to do a study like this ever since seminary days when I heard professor Arthur Carl Piepkorn say that the laity in our Church get their theology primarily from hymns. That struck me as true then, and I think it is still true today. If it is true, then what follows should be of interest to anyone who writes hymns texts, translates them from other languages, edits earlier translations, selects hymn texts for publication, or reviews them for doctrinal correctness, as well as to everyone who uses them in worship, mediation or prayer. In my own case, before I got to the seminary, I believed that at death believers go immediately to heaven in the full sense of the word, a belief held by many of our lay people and many pastors. This is not surprising since the Book of Concord, which we believe is a correct and authoritative interpretation of the Sacred Scriptures, states: “We grant that the angels pray for us . We also grant that the saints in heaven (in coelis, im Himmel) pray for the church in general, as they prayed for the church while they were on earth. But neither a command nor a promise nor an example can be shown from Scripture for the invocation of the saints; from this it follows that consciences cannot be sure about such invocation.” (My italics. -
Memento Mori+ David Dunnico
II MEMENTO MORI+ DAVID DUNNICO MEMENTO MORI (a Latin phrase meaning ‘remember you must die’) is a series of photographs by David Dunnico. Using contemporary photographic processes, Memento Mori looks at the Victorian romantic vision of loss, grief and mourning, with its rich and clearly defined symbolism. # Memento Mori is not about the living which was celebrating it’s 200th # Thomas Lynch the American poet being ‘haunted’ by the spirits of dead anniversary. He has also produced and undertaker wrote in his book people. Rather, the work looks at how images for this series in Barcelona, Kiev, ‘Bodies in Motion and at Rest’ (pub- people remember those they have lost Prague and Washington. lished by Johnathan Cape, 2000): and how in a sense, the dead continue to # In 2007, Weaste Cemetery the first “The facts of life and death remain the have an existence through the remem- and largest of Salford City Council’s same. We live and die, we love and brance of the living. four municipal cemeteries, celebrated its grieve, we breed and disappear. # For a number of years Dunnico has 150th anniversary. To mark this And between these existential gravities, pictured statues, and funerary monu- anniversary, Salford Museum and Art we search for meaning, save our memo- ments. He visited Paris to photograph Gallery asked David to photograph ries, leave a record for those who the famous Père-Lachaise cemetery Salford’s cemeteries for this exhibition. remember us”. SALFORD MUSEUM&ART GALLERY * Montage of spires from Salford’s four municipal cemeteries III * Montage of figures and tombs from Père Lachaise IV FOR THOSE WE LEAVE BEHIND # Traditionally people were buried in # Ronnie Scott writes in his 2005 book # New rituals and protocols have devel- churchyards, but by the 19th Century about the Glasgow Necropolis ‘Death oped. -
Cremation and the Christian
Episode 426/427 – Cremation and the Christian CREMATION AND THE CHRISTIAN Interview with Dr. Doug Potter Introduction: No one likes to discuss death. The very thought of our loved ones leaving us brings about mixed emotions. Ultimately, it is a known fact as Scripture tells us God knows the exact number of days that we will remain on this earth. So, as we age the discussion does come up. What about after we’ve passed on? What about our body? Do we choose burial or cremation? And what does the Bible say about each of these? Since ancient times, cultures have practiced various burial ceremonies for the deceased. Some of the most elaborate were in Egypt where the Egyptians built great pyramids, mummified their pharaohs, and buried them with their treasure. In India, Zoroastrians placed the bodies of the deceased on roofs of their towers called Towers of Silence where vultures would eat the dead body. In places such as China and the northern Philippines, the tribes hang the coffins of the dead on steep cliffs. How should Christians bury their dead? Should Christians consider the popular practice of cremation? Only 5% of Americans were cremated in 1962 but by 2000 that percentage was up to over 25%. In countries like Japan where burial is sometimes illegal, their cremation rate is 98%. It is important for Christians to consider the manner in which we are buried. Some people say it really doesn’t matter. It’s the soul that’s eternal so the body doesn’t really matter. A lot of people have asked and continue to ask why it is important. -
Luxurious, Terrifying Visions of Death in Renaissance Memento Mori
ART Luxurious, Terrifying Visions of Death in Renaissance Memento Mori The Bowdoin College Museum of Art is exhibiting memento mori objects from Renaissance Europe, often grotesquely designed to startle viewers into recognizing mortality. Finials of a Chaplet (France or southern Netherlands, 1530 with mid-19th- century insertion) (ca. 1850–1860), elephant ivory (courtesy Victoria and Albert Museum, London) BRUNSWICK, Maine — The first object visitors encounter in The Ivory Mirror: The Art of Mortality in Renaissance Europe at the Bowdoin College Museum of Art is a strand of prayer beads culminating with a three-faced carving. On one side is a man, on another a woman, and grinning sardonically between them is a skull. “Instead of the expected face of a person, you get death,” explained curator Stephen Perkinson, associate professor of art history at Bowdoin College, on a recent visit to the exhibition. “Its message is ‘never forget you are mortal, remember that death in the end levels us all,’ and it’s doing that through the winking irony of a luxury good.” Unknown Artist, Office of the Dead, Book of Hours, use of Rome, fol. 105 (Northern France, beginning of the 16th century), manuscript illumination on parchment (courtesy the Huntington Library, Art Collection, and Botanical Gardens, San Marino, California) Like all the approximately 70 objects in The Ivory Mirror, many on view for the first time in North America, the 1530 prayer beads are exquisitely crafted, down to the worms crawling through the skull’s bared teeth. The smaller beads have figures on either side representing classes from across society, from king to laborer, with a sudden corpse thrown into the mix. -
MEMENTO MORI Create Their Own “Memento Mori” Artwork Using Dirt Paint
LIFE NIGHT OVERVIEW ABOUT THIS LIFE NIGHT This Life Night begins with a Gather activity in which teens MEMENTO MORI create their own “memento mori” artwork using dirt paint. A LIFE NIGHT ON DEATH AND JUDGMENT The Proclaim reflects on our strained relationship with time, which ends in death and a particular judgment. The Break GOAL gives teens time to create a bucket list geared toward a life with Christ. The Send is a prayer for a happy death. The goal of Memento Mori is to acknowledge the reality of death and judgment as a consequence of original sin but ENVIRONMENT instill joy and hope in Jesus as our loving and merciful judge. For this Life Night, create an environment centered around KEY CONCEPTS time. Gather hourglasses and clocks to place around the room. Play a countdown or count up on a screen, and have • Jesus conquers the evil of death through His own death clock sound effects in the background. On the walls, post and Resurrection, giving us hope for eternal life. quotes from saints and Catholic prayers about death. Use the following to get started: • In Baptism, we die sacramentally with Jesus and are given the opportunity for new life in Him — physical death • What is death but the burial of sin and the resurrection completes this process. of goodness? (St. Ambrose) • Now and at the hour of death. (The Hail Mary) • Immediately after death, each person faces a particular • Thy Kingdom come, Thy will be done. (The Lord’s Prayer) judgment before Jesus; the result of our judgment — heaven, hell, or purgatory — is determined by faith in Him • The sting of death is extinguished in Christ. -
Immediate Or Intermediate? the State of the Believer Upon Death Churchman 101/4 1987
Immediate or Intermediate? The State of the Believer upon Death Churchman 101/4 1987 John Yates 1. Introduction Probably the best solution is the view that the moment of death for the believer is the last day for him or her because in death the Christian moves out of time, so that death is experienced as the moment when Christ returns.1 These words were penned by a prominent Australian Anglican Evangelical scholar in a text committed to helping contemporary Christians ‘get to grips with the basics of their faith.’2 Their significance lies not in their novelty3 but rather as an indicator of the growing influence of a (as yet) minority view about the timing of the resurrection.4 This position seeks through biblical exegesis and reasoned analysis to eliminate any need for postulating an ‘intermediate state’, that is a period of human existence between the death of the body and its resurrection. My purpose in this paper is threefold. (a) To demonstrate by exegesis that the locus classicus of New Testament interpretation on this subject, viz. 2 Corinthians 5: l-10, is at least compatible with the traditional view.5 (b) To show that theological and metaphysical considerations, especially the nature of time and eternity, compel us to retain the classical position. (c) To draw some conclusions for the methodology of Evangelical theology by reflecting upon the results of (a) and (b). 2. The Interpretation of 2 Corinthians 5: 1-106 In the epistles that precede the writing of 2 Corinthians Paul always speaks about himself as one who will survive until the Parousia.7 It is not that he had never previously considered the possibility of death8 but that an opportunity of escape had always offered itself in the midst of his trials. -
Photodeath As Memento Mori- a Contemporary
Photodeath as Memento Mori- A Contemporary Investigation by Catherine Dowdier, B.A., B. Vis Arts, Grad. Dip. Faculty of Fine Arts, Northern Territory University Master of Arts by Research 18. 09. 1996 ThesisDeclaration: I herebydeclare that thework herein,now submitted as a thesis for the degree of Master by Research, is theresult of my own investigations, and all references to ideas and work of otherresearchers have been specifically acknowledged. I herby certify that the work embodied in this thesis has not already beenaccepted in substance for any degree, and is not beingcurr ently submittedin candidature for any other degree. 1i4 U/�� .l... .................................................... Catherine Bowdler Table of Contents Introduction . 1 Chapter 1: Memento Mori . 5 Chapter 2: Photodeath . 15 Chapter 3: ChristianBoltanski . 26 Chapter 4: Joel Peter Witkin . 48 Chapter 5: Peter Hujar . 64 Conclusion........... ..............................................7 4 Bibliography . 80 lliustrations . 84 List of Illustrations 1. "LesArchives", Christian Boltanski, 1989 2. "Reserves:La Fete de Purim", 1989 3. "Still LifeMarseilles", Joel Peter Witkin, 1992 4. "Le Baiser", Joel Peter Witkin, 1982 5. ''Susan Sontag", Peter Hujar, 1976 6. "Devine", PeterHujar, 1976 Abstract This thesis is an exploration of the links between the notions exemplified in traditional memento mori imagery and the Barthian concept of 'photodeath'. In order to do this I have chosen three contemporary photographers: Christian Boltanski, Joel Peter Witkin andPeter Hujar, in whosework bothconcepts are manifest in completely different ways. Theconcepts of mementomori and photodeath are initially discussed separately in some detail. Then, by careful examinationof key works in each artist'soeuvre, some critical observations aboutthe nature of both concepts are teased out and explored.