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Modern society has a tendency to hide demise and the demise technique from public view, trying to erase them from our realization. this perspective of denial stands in nice distinction to the strategy of the nice non secular traditions of humanity, for which the loss of life strategy was once an necessary and sometimes the most important a part of our personal religious perform. This quantity deals a pattern of reflections from students and practitioners at the subject of demise and loss of life from students and practitioners, starting from the Christian culture to Hinduism, Lacanian psychoanalysis, whereas additionally concerning the subjects of the afterlife and near-death experiences.

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All early biographies of Francis need to be read as hagiography since they were all written in order to promote faith in his saintly status. As such they need to be read carefully, but clearly do include some biographical and historical detail in addition to hagiographical topoi. On the analytical use of hagiography see Jacques Dubois and Jean-Loup Lemaitre, Sources et méthodes de l’hagiographie médiévale (Paris: CERF, 1993). Definitive editions and translations of all the early hagiographic texts related to Francis of Assisi are found in the three volumes of FAED.

19 Is there a pattern of identification with Christ, whose humiliation could not have included this uniquely modern experience, but which did make him a potential role model for physical deprivation and vulnerability? If such exists, it is far from the responses shown by recent narrators, and recommended to readers. Christ was led “like a lamb to the slaughter,” and like a sheep before its shearers, he was mute. He had emptied himself of both divine and human pride. In contrast, some protagonists in autobiographies respond to humiliation not by “making themselves nothing,” but by reasserting a new kind of control under paradoxical circumstances.

Given her noble rank and special spiritual status, Jacopa was given the privilege of holding Francis’s body after his death, “All wet with tears, Lady Jacopa and Francis 23 she was brought in private and alone, and the body of her friend was placed in her arms. ” With emotion and pathos, this scene conveys the human-level response to Francis’s death that is elsewhere in the anecdote veiled by divine intervention and aristocratic esteem. In addition to the use of miracles to recast the Jacopa story into one that could evoke wonder from the reader, another element is found in four of the five accounts: the ordinariness of the scene is obscured by the casting of Francis as an alter Christus.

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