Discussion Guide on the Afterlife
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The Song Elite's Obsession with Death, the Underworld, and Salvation
BIBLID 0254-4466(2002)20:1 pp. 399-440 漢學研究第 20 卷第 1 期(民國 91 年 6 月) Visualizing the Afterlife: The Song Elite’s Obsession with Death, the Underworld, and Salvation Hsien-huei Liao* Abstract This study explores the Song elite’s obsession with the afterlife and its impact on their daily lives. Through examining the ways they perceived the relations between the living and the dead, the fate of their own afterlives, and the functional roles of religious specialists, this study demonstrates that the prevailing ideas about death and the afterlife infiltrated the minds of many of the educated, deeply affecting their daily practices. While affected by contem- porary belief in the underworld and the power of the dead, the Song elite also played an important role in the formation and proliferation of those ideas through their piety and practices. Still, implicit divergences of perceptions and practices between the elite and the populace remained abiding features under- neath their universally shared beliefs. To explore the Song elite’s interactions with popular belief in the underworld, several questions are discussed, such as how and why the folk belief in the afterlife were accepted and incorporated into the elite’s own practices, and how their practices corresponded to, dif- fered from, or reinforced folk beliefs. An examination of the social, cultural, * Hsien-huei Liao is a research associate in the Department of East Asian Languages and Civilizations at Harvard University, U.S.A. 399 400 漢學研究第20卷第1期 and political impact on their conceptualization of the afterlife within the broad historical context of the Song is key to understand their beliefs and practices concerning the underworld. -
The Fall of Satan in the Thought of St. Ephrem and John Milton
Hugoye: Journal of Syriac Studies, Vol. 3.1, 3–27 © 2000 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press THE FALL OF SATAN IN THE THOUGHT OF ST. EPHREM AND JOHN MILTON GARY A. ANDERSON HARVARD DIVINITY SCHOOL CAMBRIDGE, MA USA ABSTRACT In the Life of Adam and Eve, Satan “the first-born” refused to venerate Adam, the “latter-born.” Later writers had difficulty with the tale because it granted Adam honors that were proper to Christ (Philippians 2:10, “at the name of Jesus, every knee should bend.”) The tale of Satan’s fall was then altered to reflect this Christological sensibility. Milton created a story of Christ’s elevation prior to the creation of man. Ephrem, on the other hand, moved the story to Holy Saturday. In Hades, Death acknowledged Christ as the true first- born whereas Satan rejected any such acclamation. [1] For some time I have pondered the problem of Satan’s fall in early Jewish and Christian sources. My point of origin has been the justly famous account found in the Life of Adam and Eve (hereafter: Life).1 1 See G. Anderson, “The Exaltation of Adam and the Fall of Satan,” Journal of Jewish Thought and Philosophy, 6 (1997): 105–34. 3 4 Gary A. Anderson I say justly famous because the Life itself existed in six versions- Greek, Latin, Armenian, Georgian, Slavonic, and Coptic (now extant only in fragments)-yet the tradition that the Life drew on is present in numerous other documents from Late Antiquity.2 And one should mention its surprising prominence in Islam-the story was told and retold some seven times in the Koran and was subsequently subject to further elaboration among Muslim exegetes and storytellers.3 My purpose in this essay is to carry forward work I have already done on this text to the figures of St. -
Eternity and Immortality in Spinoza's Ethics
Midwest Studies in Philosophy, XXVI (2002) Eternity and Immortality in Spinoza’s Ethics STEVEN NADLER I Descartes famously prided himself on the felicitous consequences of his philoso- phy for religion. In particular, he believed that by so separating the mind from the corruptible body, his radical substance dualism offered the best possible defense of and explanation for the immortality of the soul. “Our natural knowledge tells us that the mind is distinct from the body, and that it is a substance...And this entitles us to conclude that the mind, insofar as it can be known by natural phi- losophy, is immortal.”1 Though he cannot with certainty rule out the possibility that God has miraculously endowed the soul with “such a nature that its duration will come to an end simultaneously with the end of the body,” nonetheless, because the soul (unlike the human body, which is merely a collection of material parts) is a substance in its own right, and is not subject to the kind of decomposition to which the body is subject, it is by its nature immortal. When the body dies, the soul—which was only temporarily united with it—is to enjoy a separate existence. By contrast, Spinoza’s views on the immortality of the soul—like his views on many issues—are, at least in the eyes of most readers, notoriously difficult to fathom. One prominent scholar, in what seems to be a cry of frustration after having wrestled with the relevant propositions in Part Five of Ethics,claims that this part of the work is an “unmitigated and seemingly unmotivated disaster.. -
Classification of Cell Death
Cell Death and Differentiation (2005) 12, 1463–1467 & 2005 Nature Publishing Group All rights reserved 1350-9047/05 $30.00 www.nature.com/cdd News and Commentary Classification of cell death: recommendations of the Nomenclature Committee on Cell Death G Kroemer*,1, WS El-Deiry2, P Golstein3, ME Peter4, D Vaux5, with or without, caspase activation and that ‘autophagic cell P Vandenabeele6, B Zhivotovsky7, MV Blagosklonny8, death’ represents a type of cell death with (but not necessarily W Malorni9, RA Knight10, M Piacentini11, S Nagata12 and through) autophagic vacuolization. This article details the G Melino10,13 2005 recommendations of NCCD. Over time, molecular definitions are expected to emerge for those forms of cell 1 CNRS-UMR8125, Institut Gustave Roussy, 39 rue Camille-Desmoulins, death that remain descriptive. F-94805 Villejuif, France 2 University of Pennsylvania School of Medicine, Philadelphia, PA 19104, USA Preface 3 Centre d’Immunologie INSERM/CNRS/Universite de la Mediterranee de Marseille-Luminy, Case 906, Avenue de Luminy, 13288 Marseille Cedex 9, It is obvious that clear definitions of objects that are only France shadows in Plato’s cage are difficult to be achieved. Cell death 4 The Ben May Institute for Cancer Research, University of Chicago, 924 E 57th and the different subroutines leading to cell death do not Street, Chicago, IL 60637, USA 5 escape this rule. Even worse, the notion of death is strongly Sir William Dunn School of Pathology, University of Oxford, Oxford OX1 3RE, influenced by religious and cultural beliefs, which may UK 6 Molecular Signalling and Cell Death Unit, Department for Molecular Biomedical subliminally influence the scientific view of cell death. -
Guidelines for Determining Death Based on Neurological Criteria
GUIDELINES FOR DETERMINING DEATH BASED ON NEUROLOGICAL CRITERIA New Jersey 2014 1 These guidelines have been drafted by the New Jersey Ad Hoc Committee on Declaration of Death by Neurologic Criteria, under the leadership of Dr. John Halperin, M.D. and William Reitsma, RN. We are grateful for the hard work and knowledgeable input of each of the following medical, legal and health care professionals. The authors gratefully acknowledge the work of the New York State Department of Health and the New York State Task Force on Life and the Law, and the guidelines for Brain Death Determination they promulgated in 2011. This document provides the foundation for these guidelines. John J. Halperin, M.D., FAAN, FACP Medical Director, Atlantic Neuroscience Institute Chair, Department of Neurosciences Overlook Medical Center Summit, NJ Alan Sori, M.D., FACS Director of Surgical Quality, Saint Joseph's Regional Medical Center Paterson, NJ Bruce J. Grossman, M.D. Director of Pediatric Transport Services Pediatric Intensivist K. Hovnanian Children’s Hospital at Jersey Shore University Medical Center Neptune, NJ Gregory J. Rokosz, D.O., J.D., FACEP Sr. Vice President for Medical and Academic Affairs/CMO Saint Barnabas Medical Center Livingston, NJ Christina Strong, Esq. Law Office of Christina W. Strong Belle Mead, NJ 2 GUIDELINES FOR DETERMINING DEATH BASED ON NEUROLOGICAL CRITERIA BACKGROUND This document provides guidance for determining death by neurological criteria (commonly referred to as “brain death”), aims to increase knowledge amongst health care practitioners about the clinical evaluation of death determined by neurological criteria and reduce the potential for variation in brain death determination policies and practices amongst facilities and practitioners within the State of New Jersey. -
Death and the Afterlife in Homer
Death and the Afterlife in Homer Death and what happens after death are universal concerns for humanity; around the world different cultures and religions contemplate our existence, and try to make sense of both our place in the world and our deaths. Although we no longer (for the most part) follow the religious beliefs of the ancient Greeks and Romans, their exploration of mortality and the afterlife can nonetheless be emotionally powerful and meaningful for us. In what follows, we will consider the presentation of death and the afterlife in some of the earliest Greek literature, Homer’s Iliad and Odyssey. The most common name for the underworld was Hades, a personified god and brother of Zeus, but also a place to which the souls of departed mortals go. Hades is in fact far more commonly mentioned as the underworld than as a personified god in Greek literature, although we do see him as an actual character in some myths, most famously in the story of the abduction of Persesphone by Hades, a tale told in the Homeric Hymn to Demeter. In post-classical times, the term Hades was adopted by Christian authors, including the early Church Fathers, Dante and Milton, to refer to the Christian concept of Hell. The term used is the same, but it is important to distinguish between the Christian conception of Hell and Hades. For Christians, Hell is a place to which the souls of the wicked descend after death, whereas the souls of the good are taken to Heaven to be with God. The ancient Greek concept is extremely different. -
The Chaplet of St. Michael
The Chaplet of St. Michael O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father, etc. 1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity. Amen. Our Father and three Hail Marys 2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen. Our Father and three Hail Marys 3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen. Our Father and three Hail Marys 4. By the intercession of St. Michael and the celestial Choir of Dominations may the Lord give us grace to govern our senses and overcome any unruly passions. Amen. Our Father and three Hail Marys 5. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen. Our Father and three Hail Marys 6. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen. Our Father and three Hail Marys 7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen. Our Father and three Hail Marys 8. -
Death & Decomposition Part II
Death & Decomposition Part II Review: Why is TSD/PMI so important? Review: What happens in the Fresh (1st) Stage of Decomposition? STAGE 2: Bloat ⦿ 0-10 days ⦿ Putrefaction: bacterially-induced destruction of soft tissue and gas formation › Skin blisters and marbling › Build-up of fluids from ruptured cells and intestines Putrefaction – the gross stuff ➢ Decomposition that occurs as a result of bacteria and other microorganisms ➢ Results in gradual dissolution of solid tissue into gases and liquids, and salts Putrefaction ➢ Characteristics: ○ Greenish discoloration ○ Darkening of the face ○ Bloating and formation of liquid or gas-filled blisters ○ Skin slippage Putrefaction ➢ Begins about 36 hours after death ➢ Further destruction is caused by maggots and insects ➢ Above 40 F, insects will feed until the body is skeletonized Influences of Putrefaction ➢ Heavy clothing and other coverings speed up the process by holding in body heat ➢ Injuries to the body surface promote putrefaction ○ provide portals of entry for bacteria Marbling Stage 3: Active Decay ➢ 10-20 days after death ➢ Body begins to collapse and black surfaces are exposed ➢ Bloated body collapses and leaves a flattened body ➢ Body fluids drain from body Active Decay Active Decay: Destruction of Tissue • Severe decomp can result in complete destruction of soft tissue Active Decay: Advanced Decomposition Stage 4: Dry Decay ➢ 20-365 days after death ➢ Remaining flesh on body is removed and body dries out ➢ Body is dry and continues to decay very slowly due to lack of moisture ➢ -
Life After Death and the Devastation of the Grave
In Michael Martin and Keith Augustine, eds., The Myth of an Afterlife: The Case Against Life After Death, Rowman & Littlefield 2015. Life After Death and the Devastation of the Grave Eric T. Olson 1. Life After Death One of the fundamental questions of human existence is whether there is life after death. If we had an oracle willing to answer just one philosophical question by saying “Yes” or “No,” this is the one that many of us would ask. Not being an oracle, I am unable to tell you whether there is an afterlife. But I can say something about whether there could be. Is it even possible? Or is the hope that we have life after death as vain as the hope that we might find the largest prime number? One way to think about whether there could be life after death is to ask what would have to be the case for us to have it. If it were possible, how might it be accomplished? Suppose you wanted to know whether it was possible for a hu- man being to visit another galaxy and return to earth. To answer this question, you would need to know what such a journey would involve. What sort of spaceship or other means of transport would it require? How fast would it have to go, and how long would the journey take? Only once you knew such things would you be able to work out whether it could possibly be done. In the same way, we need to know what our having life after death would require in order to see whether it is possible. -
Resurrection Or Miraculous Cures? the Elijah and Elisha Narrative Against Its Ancient Near Eastern Background
Bar, “Resurrection or Miraculous Cures?” OTE 24/1 (2011): 9-18 9 Resurrection or Miraculous Cures? The Elijah and Elisha Narrative Against its Ancient Near Eastern Background SHAUL BAR (UNIVERSITY OF MEMPHIS) ABSTRACT The Elijah and Elisha cycles have similar stories where the prophet brings a dead child back to life. In addition, in the Elisha story, a corpse is thrown into the prophet’s grave; when it comes into con- tact with one of his bones, the man returns to life. Thus the question is do these stories allude to resurrection, or “only” miraculous cures? What was the purpose of the inclusion of these stories and what message did they convey? In this paper we will show that these are legends that were intended to lend greater credence to prophetic activity and to indicate the Lord’s power over death. A INTRODUCTION There is consensus among scholars that Dan 12:2-3, which they assign to the 1 second century B.C.E., refers to the resurrection of the dead. The question be- comes whether biblical texts earlier than this era allude to this doctrine. The phrase “resurrection of the dead” never appears in the Bible. Scholars searching for biblical allusions to resurrection have cited various idioms.2 They list verbs including “arise,”3 “wake up,”4 and “live,”5 all of which can denote a return to life. We also find “take,”6 which refers to being taken to Heaven, the noun “life,”7 and “see.”8 In the present paper however, we shall examine the stories of the Elijah and Elisha cycles which include similar tales in which the prophet brings a dead child back to life: in Elijah’s case, the son of the widow of Zare- phath (1 Kgs 17:17-24); in Elisha’s, the son of the Shunammite matron (2 Kgs 4:31-37). -
"Death Is Swallowed up in Victory" (1 Corinthians 15:54): Canaanite Mot in Prophecy and Apocalypse
"DEATH IS SWALLOWED UP IN VICTORY" (1 CORINTHIANS 15:54): CANAANITE MOT IN PROPHECY AND APOCALYPSE BY ].F. HEALEY Manchester Since R. Bultmann introduced the term 'demythologization' into the discourse of biblical scholarship to refer to the theologicallkerygma tic project of stripping the New Testament of the cultural baggage of a mythopoeic world-view, it has come to be used also in the study of the way that biblical texts sometimes adopt 'mythic' themes while stripping them of the polytheistic implications of the pagan source from which they were borrowed. This approach to 'mythic' themes is, in my view, too simplistic and it implies far too radical a distinc tion between the pagan culture of the biblical world (polytheistic, myth-ridden, dominated by often immoral ritual, magic and demons) and the uniform monotheistic culture of ancient Israel and the New Testament (only one divine power, free of myth, sanitised and spir itualized ritual). The acceptance of this simplistic contrast is a conse quence of the uncritical acceptance of the official version of ancient Israelite religion presented in the Hebrew canon and of the ortho dox church understanding of the New Testament texts. In fact the (non-biblical) archaeological and epigraphic evidence suggests that the religious reality was not so simple. Temple orthodoxy may have frowned, but the average Israelite entertained a variety of gods and magical practices. In the early church, until orthodoxy asserted itself, the newly converted pagans continued, perhaps less enthusiastically, their devotion to other deities and certainly to magical practices derived from paganism. It is thus arguable that we should speak of'transmythologization', a term used by D.E. -
Guideline Completion of Death Certificates
Department of Health Center for Health Statistics Guideline Revised – 2/23/17 Title: Completion of Death Certificates Number: CHS D-10 References: RCW 70.58.170 Contact: Daniel O’Neill, Senior Policy Analyst Phone: 360-236-4311 Email: [email protected] Effective Date: February 23, 2017 Approved By: Christie Spice The Department of Health provides this guideline for medical certifiers of death certificates. Medical certifiers include allopathic and osteopathic physicians, physician assistants, advanced registered nurse practitioners, chiropractors, coroners and medical examiners to follow when completing death certificates. The Department receives complaints that health care providers fail to complete death certificates in a timely manner or fail to accurately list the cause of death on the death certificate. The death certificate provides important information about the decedent and the cause of death. Death certification errors are common and range from minor to severe. Under RCW 70.58.170, a funeral director or person having the right to control the disposition of human remains must present the death certificate to the medical certifier last in attendance upon the deceased. The medical certifier then has two business days to certify the cause of death according to his or her best knowledge and sign or electronically approve the certificate, unless there is good cause for not doing so. The medical certifier should register cause and manner of death information through the Washington State Electronic Death Reporting System (EDRS). The EDRS facilitates timely registration of the death and rapid collection of cause and manner of death information. The EDRS can be found at https://fortress.wa.gov/doh/edrs/EDRS/.