Relevant bibliographies by topics / Christian saints Animals in literature

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Academic literature on the topic 'Christian saints Animals in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Christian saints Animals in literature"

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Škrobonja, A., I. Kontošić, J. Bačić, V. Vučevac-Bajt, A. Muzur, and V. Golubović. "Domestic animals as symbols and attributes in Christian iconography: some examples from Croatian sacral art." Veterinární Medicína 46, No. 4 (2015): 101–7. http://dx.doi.org/10.17221/7863-vetmed.

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The aim of this paper was to register the domestic animals appearing in the iconography of Christian saints and to explain their association. The source of knowledge was literature dealing with hagiographies of saints, sacral iconography and liturgy along with visiting churches, monasteries and museums throughout Croatia. After research in sacral literature and works of art lasting several years, it was observed that the following domestic animals appear as accompanying about seventy Christian saints: bees, bull, camel, cow, dog, donkey, goose, dove, horse, lamb, pig, sheep, steer. Reasons and explanations of their association are most often in practical relations (the animal serves and helps the man). However, in the animal, the most varied symbolic, especially ethical and morality messages are personified very often. Especially interesting are saints honoured as patrons of particular animals and of professionals occupied with animals. In human medicine, they are most frequently protectors from zoonoses, too. In some cases, animals are attributed to saints because of the linguistic association resulting from similarity of the names of animals and saints. In the same way, domestic animals are present in sacral art as a part of ambient decoration, too. In addition, it can also be interesting from the historical and ethnic veterinary point of view. Presented examples show how, by interdisciplinary approach to sacral art and tradition, we can come to other numerous findings surpassing mere religious messages. In this case, these are contributions to the history of veterinary medicine in the widest sense.
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Rigby, Kate. "Ancient Christian Ecopoetics: cosmologies, saints, things." Green Letters 23, no. 4 (2019): 422–25. http://dx.doi.org/10.1080/14688417.2019.1694747.

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Costlow, Jane. "Animals, Saints and the Anthropocene." Russian Literature 114-115 (June 2020): 151–74. http://dx.doi.org/10.1016/j.ruslit.2020.07.008.

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Gusakova, Olga. "A Saint and the Natural World: A Motif of Obedience in Three Early Anglo-Saxon Saints’ Lives." Studies in Church History 46 (2010): 42–52. http://dx.doi.org/10.1017/s0424208400000486.

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Saints’ interactions with the natural world (with beasts and birds as well as the elements) as represented in hagiographical literature constitute an integral part of a much wider theme concerning Christian perceptions of nature and the place of humankind in it. While being in line with the general Christian ideas on creation, hagiographical accounts of the saints’ relationship with nature may reveal different aspects of such ideas and perform diverse narrative functions in various traditions and texts. This paper will look at the Anglo-Saxon hagiographical tradition which was enriched in its development by Irish, Continental and Eastern influences. Thus analysis of Anglo-Saxon saints’ Lives is an essential part of a broader study of medieval hagiographical literature, both Eastern and Western.
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Vanderspoel, J. "Claudian, Christ and the Cult of the Saints." Classical Quarterly 36, no. 1 (1986): 244–55. http://dx.doi.org/10.1017/s0009838800010697.

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Current scholarly opinion holds that the poet Claudian was a pagan who was able to hide sufficiently his personal views at a largely Christian court. This opinion is not unanimous: Claudian has in the past occasionally been considered a Christian, and recently that view has reappeared in print. That Claudian wrotecarm. min.32,de saluatore, should not be doubted; yet this collection of stock phrases cannot be considered Claudian'scredo. As Gnilka has shown, Claudian's treatment of the traditional gods and goddesses displays warmth and fondness beyond the requirements of epic and consequently reveals his true beliefs. The poem is an Easter card for Honorius, displaying not religious convictions, but an instinct for survival at a Christian court. The exegesis ofCarmina Minora50 here proposed suggests that Claudian was familiar enough with Christian ideas to criticise them. Nothing hinders him from repeating them when it proved advantageous.The interpretation ofcarm. min.50 depends in some measure on the literary relationship between Claudian and the Christian poet Prudentius. Specifically, it is important to ascertain whether Claudian was aware of the work of his contemporary. Several studies have argued that Prudentius read and used Claudian, but only recently has Cameron suggested Claudian also read and used Prudentius. His arguments and example are convincing and conclusive, revealing at the same time the nature of Claudian's use of his contemporary's words and ideas. Because similar echoes of Prudentius' poetry will appear in the interpretation ofcarm. min.50, it will be useful to cite the example here.
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Linzey, Andrew. "Jesus and Animals in Christian Apocryphal Literature." Modern Believing 48, no. 1 (2007): 48–59. http://dx.doi.org/10.3828/mb.48.1.48.

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Anderson, Rachel S. "Ancient Christian Ecopoetics: Cosmologies, Saints, Things. By Virginia Burrus." ISLE: Interdisciplinary Studies in Literature and Environment 27, no. 3 (2020): 670–72. http://dx.doi.org/10.1093/isle/isaa067.

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Kuznetsova, Olga A. "HELLMOUTH IN THE JAWS OF CERBERUS. IN RUSSIA IN THE SECOND HALF OF THE 17TH AND BEGINNING OF THE 18TH CENTURY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 4 (2021): 65–75. http://dx.doi.org/10.28995/2686-7249-2021-4-65-75.

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The paper is focused on the adaptation of the image of Cerberus in Russian culture of the Middle Ages and the Early Modern Times. Fragmentary information about some characters of the Greco-Roman mythology penetrated into Russian medieval literature from the Byzantine. Christians often borrowed and reinterpreted those images in the traditions of Christian symbolism. One of these characters, Cerberus, the dog of Hades, became an infernal character: a guard or a demon of the Christian Hell. As a dog it turned into an Evil animal, executioner of sinners. Аs a three-headed creature it resembled dragons and other legendary monsters. Perhaps, the story about Hercules, who tamed Cerberus, became the basis of novel in the Sinai Patericon (story about Saint John Kolobos and graveyard hyena). At the beginning of the 18th century Russia experienced a secondary influence of Ancient symbolism through Western European emblematic collections and similar translated works. A lot of exotic images were rediscovered and aquired new meanings. Under the influence of the Jesuit theatre, the mouth of Cerberus became a variation of a well-known in Russia iconographic image of Hellmouth. In the plays by Dimitri of Rostov, the characters sent to the underworld found themselves in the mouth of a monstrous dog – inside an ingenious stage device. Toward the end of the 18th century Hell as a dog’s head appeared also in Russian popular prints, lubok.
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Carson, Rebekah. "The quintessential Christian tomb: saints, professors, and Riccio's tomb design." Renaissance Studies 28, no. 1 (2013): 90–111. http://dx.doi.org/10.1111/rest.12009.

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Wicke, Jennifer. "Guest Column—Epilogue: Celebrity's Face Book." PMLA/Publications of the Modern Language Association of America 126, no. 4 (2011): 1131–39. http://dx.doi.org/10.1632/pmla.2011.126.4.1131.

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Celebrity relies on a gaze, a collective or public regard that, in gazing, confers value. Celebrity also demands a face to celebrate—faciality is a sine qua non of “celebrification.” The historian Peter Brown demonstrates in The Cult of the Saints that late antiquity introduced the overriding importance of saints' images, bodies, relics, or tomb sites in a Christian worship that emphasized the mediation of saints between heaven and earth and in place of angels; celebrity had its origins in the woodcut portraits and wayside shrines that proliferated as well as in the professionally wrought iconic images of the saints. Against David Hume's judgment of this phenomenon as “vulgar” and a remnant of pagan folk religion, he argues that the rise of the cult of the saints was as influenced by elites, including Augustine, as by supposedly lesser folk, and that the latter, especially women and the poor, were thus able to participate in a democratizing of culture profoundly indebted to graveside practices that promoted personal relationships, even friendships, with the dead saints and the circulation of their faces in imagery and their body parts as relics (17). Moreover, far from introducing vulgarity into Christian rituals, Brown shows how the cult was imbued with the culture of classical antiquity and with values associated with Athenian democracy and the philosophy of nous, a non-rational intelligence linking us to the divine (48). That we deploy the term celebrity icon for such figures as Oprah or Angelina Jolie only underscores the vestiges of public religious ritual that remain embedded in celebrity practices and the nimbus of the sacred that haloes even seemingly debased celebrity discourses.
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Dissertations / Theses on the topic "Christian saints Animals in literature"

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Gascón, Christopher Doherty. "Desire and the woman saint in the Spanish Baroque drama /." Digital version, 2000. http://wwwlib.umi.com/cr/utexas/fullcit?p9983211.

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Donovan, Leslie Ann. "The old English Lives of Saints Eugenia and Eufrosina : a critical edition /." Thesis, Connect to this title online; UW restricted, 1993. http://hdl.handle.net/1773/9397.

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Thesis (Ph. D.)--University of Washington, 1993.<br>Includes portions of British Library Manuscript Cotton Julius E VII. in the original Old English and modern English transcription. Vita. Includes bibliographical references (leaves [291]-312).
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Spittler, Janet E. "Animals in the apocryphal acts of the Apostles the wild kingdom of early Christian literature." Tübingen Mohr Siebeck, 2007. http://d-nb.info/990292886/04.

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Adams, Sarah Joy. "Wonder, derision and fear the uses of doubt in Anglo-Saxon saints' lives /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1185822398.

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Woeber, Catherine. "A study of Christ and his saints as representatives of the values of Christian heroism in Old English poetry." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/21143.

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Bibliography: pages 71-72.<br>This dissertation investigates the concept of Christian heroism as it appears in a number of Old English poems, through a study of the figure of the miles Christi. These poems present a specific Christian heroism which, though couched in terms culled from Germanic heroism, nevertheless exists in its own right and is quite different from it. Christ and his saints are seen as heroes in themselves (Christian servants obedient to the will of God) rather than as heroic warriors as they are usually regarded (Germanic heroes fighting for a Christian cause). They are leaders and heroes in the sense of servants, and not only like kings and warriors of the Germanic code. A study of some poems from the Cynewulf canon shows that the poets understood Christian heroism to mean more than brave battling for the cause of good; in essence, it is complete submission to the will of God.
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Harrington, Jesse Patrick. "Vengeance and saintly cursing in the saints' Lives of England and Ireland, c. 1060-1215." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277930.

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This dissertation concerns the narrative and theological role of divine vengeance and saintly cursing in the saints’ Lives of England and Ireland, c. 1060-1215. The dissertation considers four case studies of primary material: the hagiographical and historical writings of the English Benedictines (Goscelin of Saint-Bertin, Eadmer of Canterbury, and William of Malmesbury), the English Cistercians (Aelred and Walter Daniel of Rievaulx, John of Forde), the cross-cultural hagiographer Jocelin of Furness, and the Irish (examining key textual clusters connected with St. Máedóc of Ferns and St. Ruadán of Lorrha, whose authors are anonymous). This material is predominantly in Latin, with the exception of the Irish material, for which some vernacular (Middle Irish) hagiographical and historical/saga material is also considered. The first four chapters (I-IV) focus discretely on these respective source-based case studies. Each is framed by a discussion of those textual clusters in terms of their given authors, provenances, audiences, patrons, agendas and outlooks, to show how the representation of cursing and vengeance operated according to the logic of the texts and their authors. The methods in each case include discerning and explaining the editorial processes at work as a basis for drawing out broader patterns in these clusters with respect to the overall theme. The fifth chapter (V) frames a more thematic and comparative discussion of the foregoing material, dealing with the more general questions of language, sources, and theological convergences compared across the four source bases. This chapter reveals in particular the common influence and creative reuse of key biblical texts, the Dialogues of Gregory the Great, and the Life of Martin of Tours. Similar discussion is made of a range of common ‘paradigms’ according to which hagiographical vengeance episodes were represented. In a normative theology in which punitive miracles, divine vengeance and ritual sanction are chiefly understood as redemptive, episodes in which vengeance episodes are fatal can be considered in terms of specific sociological imperatives placing such theology under pressure. The dissertation additionally considers the question of ‘coercive fasting’ as a subset of cursing which has been hitherto studied chiefly in terms of the Irish material, but which can also be found among the Anglo-Latin writers also. Here it is argued that both bodies of material partake in an essentially shared Christian literary and theological culture, albeit one that comes under pressure from particular local, political and sociological circumstances. Looking at material on both sides of the Irish Sea in an age of reform, the dissertation ultimately considers the commonalities and differences across diverse cultural and regional outlooks with regard to their respective understandings of vengeance and cursing.
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Bonord, Aude. "Le saint et l’écrivain : variations de l’hagiographie dans la littérature non confessionnelle au XXe siècle (Blaise Cendrars, Joseph Delteil, André Gide, Christian Bobin, Sylvie Germain, Claude Louis-Combet)." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040171.

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Cette étude explore un paradoxe littéraire et culturel : la réécriture de vies de saints chrétiens, historiques ou imaginaires, par des auteurs non confessionnels du XXe siècle (André Gide, Blaise Cendrars, Joseph Delteil, Christian Bobin, Sylvie Germain, Claude Louis-Combet). Quelles variations firent-ils subir au genre hagiographique et à la figure du saint par rapport à la tradition médiévale, représentée au premier chef par La Légende dorée, mais aussi par rapport à la tradition catholique, religieuse et littéraire, représentée par leurs confrères contemporains ? Pour des auteurs empreints de modernité ou vivant à l’heure de la « postmodernité », que signifie ce ressourcement inattendu ?Situé à la croisée de l’anthropologie, de l’histoire littéraire, de l’histoire de la spiritualité et des idées, notre travail analyse tout d’abord les bases d’une hagiographie non confessionnelle, de l’itinéraire spirituel des auteurs à la définition de leur statut atypique, de l’image du saint qu’ils façonnent à l’élaboration d’un modèle de sainteté. La seconde partie évoque les métamorphoses du genre, du jeu subversif au glissement vers la fiction de l’intime et la littérature d’idées. Nous montrons, enfin, comment l’hagiographie cristallise une réflexion sur le statut de l’écrivain, la fonction de la littérature, les pouvoirs du langage et la conception de la langue littéraire<br>The purpose of this work is to explore a literary and cultural paradox : the re-writings of lives of Christian saints, both historical and fictional, by non-confessional authors of the twentieth century (André Gide, Blaise Cendrars, Joseph Delteil, Christian Bobin, Sylvie Germain, Claude Louis-Combet). What variations did they bring to the hagiographical genre and to the figure of the saint compared to the mediaeval tradition, as exemplified by the Légende Dorée, and to Catholic tradition, both religious and literary, represented by fellow authors of the same period ? Furthermore, what is the meaning of this unexpected return to the origins on the part of authors marked by the modern world or living in a post-modern context ?At the crossroads of anthropology, literary history, history of Religions and Ideas, this work aims first of all at exploring the basis of non-confessional hagiography, from the spiritual quest of the author to the definition of their atypical status, from the depiction of the saint to the definition of a model of sainthood. In the second part, we will probe the metamorphoses of the genre, how the subversive play shifts towards the fiction of intimacy and the literature of ideas. Finally, we will try to demonstrate how hagiography combines reflections on the status of the writer, the function of literature, the powers of language and the conception of a literary language
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Erickson, Dena Marie Wright. "The Relationship Between Non-Native English Speakers' English Proficiency and their Callings in the LDS Church in the United States." Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,7948.

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Rogozhina, Anna. "'And from his side came blood and milk' : the martyrdom of St Philotheus of Antioch in Coptic Egypt." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:35b8fd5c-5c85-4b5f-81c8-77e0b66a165d.

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My thesis examines the function and development of the cult of saints in Coptic Egypt. For this purpose I focus primarily on the material provided by the texts forming the Coptic hagiographical tradition of the early Christian martyr Philotheus of Antioch, and more specifically - the Martyrdom of St Philotheus of Antioch (Pierpont Morgan M583). This Martyrdom is a reflection of a once flourishing cult which is attested in Egypt by rich textual and material evidence. This text enjoyed great popularity not only in Egypt, but also in other countries of the Christian East, since his dossier includes texts in Coptic, Georgian, Ethiopic, and Arabic. This thesis examines the literary and historical background of the Martyrdom of Philotheus and similar hagiographical texts. It also explores the goals and concerns of the authors and editors of Coptic martyr passions and their intended audience. I am arguing that these texts were produced in order to perform multiple functions: to justify and promote the cult of a particular saint, as an educational tool, and as an important structural element of liturgical celebrations in honour of the saint. Another aim of this work is to stress the entertainment value of such texts. I explore the sources used by Coptic hagiographers for creating such entertaining stories, as well as the methods they used to re-work certain theological concepts and make them more accessible to the audience. The thesis begins with description of the manuscript tradition of Philotheus and a brief outline and comparison of its main versions. The second chapter discusses the place of the Martyrdom of Philotheus in Coptic hagiography and its connection to the so-called cycles. The next two chapters explore the motifs and topoi characteristic of Coptic martyr passions, especially the legend of Diocletian the Persecutor and the image of Antioch as the Holy City in Coptic hagiography, as these two motifs appear in one way or another in the majority of the martyr passions. Chapter 5 is dedicated to one of the focal points in the Martyrdom - the miracle of resurrection and the tour of hell – and its literary and theological background. Chapter 6 discusses representations of magic and paganism in Coptic hagiography and some of the concerns of Coptic hagiographers. In the last chapter I explore the geography of the cult, its iconographic and hymnographic dimensions and the transformation of the perception of the saint; the second part of this chapter discusses the questions of performance, authorship and audience.
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Rondou, Katherine. "Le thème de sainte Marie-Madeleine dans la littérature d'expression française, en France et en Belgique, de 1814 à nos jours." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210807.

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Le présent travail enrichit la thématologie à un double niveau, à la fois par une réflexion méthodologique sur les différents modes de manifestation du thème, et par une meilleure connaissance d'un "mythe" littéraire précis, celui de sainte Marie-Madeleine, dont la vitalité ne laisse aucun doute, tant dans la fréquence de l'utilisation du personnage depuis deux mille ans, que dans l'originalité des interprétations, malgré d'inévitables redites et banalités. <p>Sur la base d'une analyse minutieuse des différentes composantes du thème magdaléen dans la littérature franco-belge d'expression française après 1814, et des incarnations féminines qui s'en dégagent, cette thèse définit les contours du visage de la Madeleine de ces deux derniers siècles, et démontre la raison fondamentale de la permanence de la figure évangélique à travers les siècles :sa rencontre immédiate, et constante, avec le motif de la Femme dans la civilisation judéo-chrétienne.<br>Doctorat en philosophie et lettres, Orientation langue et littérature<br>info:eu-repo/semantics/nonPublished
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Books on the topic "Christian saints Animals in literature"

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Leonid, Gore, ed. Saints among the animals. Atheneum Books for Young Readers, 2005.

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Saint Francis: Patron of all animals. Regina Press, 2007.

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Holy and noble beasts: Encounters with animals in medieval literature. D.S. Brewer, 2001.

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ill, Winch John 1944, ed. Brother Wolf, Sister Sparrow: Stories about saints and animals. Holiday House, 2003.

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Reilly, Robert T. Irish saints. Gramercy Books, 2002.

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ill, Barton Harry, ed. Irish saints. Wings Books, 1992.

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Saints and animals in the Middle Ages. Boydell Press, 2008.

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Middle English saints' legends. D.S. Brewer, 2005.

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Heffernan, Eileen. 57 stories of saints. Pauline Books & Media, 2003.

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Heffernan, Eileen. 57 stories of saints. 3rd ed. Pauline Books & Media, 2006.

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Book chapters on the topic "Christian saints Animals in literature"

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Northcott, Michael S. "Ecological Hope." In Historical and Multidisciplinary Perspectives on Hope. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_12.

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Abstract Horkeimer and Adorno, and later Lynn White Jr, blame the anti-animist strain in Western Christianity, its origination of the scientific and industrial revolutions, and the European Enlightenment, as the cultural roots of the ecological crisis. But evidence shows there is no necessary connection between animism and care for other kind. I propose that a more fruitful approach is to reconsider the post-Reformation and scientific eschewal of agency in nonhuman beings and ecosystems such as forests, rivers, and the oceans. Rediscovering the “agency of the others” is also essential as a means to resolve the ecological crisis, since humans alone cannot restore or “save” the Earth from the systemic effects of 200 years of industrial pollution and destruction of resilient biodiverse habitats. Christian eschatological hope has valuable resources for this approach including evidence that in the lives of the saints new friendships were formed between humans and other animals. Analogously, recent developments in ecological restoration and “rewilding” indicate a new peaceable partnership between humans and other kind and, in the light of Christian messianism, and the “theory of hope,” may be said to anticipate a wider ecological reconciliation between humans and other kind.
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"Saints’ Lives and Christian Devotion." In Old English Literature. John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781118598818.ch9.

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Sahner, Christian C. "Creating Saints and Communities." In Christian Martyrs under Islam. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691179100.003.0006.

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This chapter considers what hagiography meant as a genre of literature in the postconquest period. It investigates the rhetorical goals of these texts, arguing that many were written by monks and priests to discourage conversion to Islam and to condemn Christians who were drawn too closely to Arab culture. It then suggests that the martyrologies enshrined the views of one side of an intra-Christian debate about the threats of Islamization and Arabization. The chapter is organized into three sections. The first examines the social and religious backdrop of martyrology-writing, namely, the perceived threat of Islamization and Arabization. The second section discusses the authors of the texts and their motives. The third section explores how these attitudes mapped onto Christian sectarianism in the early medieval Middle East.
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"Coptic Arabic Literature: When Arabic Became the Language of Saints." In The Coptic Christian Heritage. Routledge, 2013. http://dx.doi.org/10.4324/9781315883892-26.

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Hardie, Philip. "Cowherds and Saints." In Complex Inferiorities. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814061.003.0014.

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The volume’s final chapter follows the one that precedes it in continuing to address the challenge of reconciling the grandeur of classical yet pagan writings, notably Vergil’s canonical epic, and the Christian commitment to the truth of the gospel and its values of simplicity and humility—but takes it up from the perspective of literary production rather than literary interpretation. Drawing on Auerbach’s arguments in his classic Mimesis: The Representation of Reality in Western Literature, it analyses the roles of realism and laughter in this poem and sets out to illuminate the dynamics between the multiple hierarchies of social, educational, and spiritual status that are negotiated by this text, encompassing the variously intersecting relationships between writer and readers, rustic protagonist and saintly patronus, Christian writing and Vergilian epic.
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Averintsev, Sergei S. "From Biography to Hagiography: Some Stable Patterns in the Greek and Latin Tradition of Lives, including Lives of the Saints." In Mapping Lives. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197263181.003.0003.

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Biography and hagiography are both Greek words, coined at different periods. Biographica was created in the sixth century AD, while hagiographos or hagiographhia was of frequent use in the early Christian literature, although it has nothing to do with the Lives of the Saints. Rather, it denotes theological assessment. Different as they are, in Greek-speaking and Latin-speaking people, the designation of the two terms pertain to bios or vita or life. This chapter discusses biography and hagiography. It focuses on the implications of the word bios in the oldest biographical and hagiographical literature.
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Weissman, Susan. "The Holy Dead." In Final Judgement and the Dead in Medieval Jewish Thought. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764975.003.0004.

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This chapter identifies the heightened value assigned to martyrdom in the medieval period as an example of appropriation of Christian concepts involving the holy dead. The ghost tales of Sefer ḥasidim reflect the martyrs' exalted position as the holy dead of Ashkenaz. The use of the medium of the ghost tale in Sefer ḥasidim in order to illustrate the impropriety of burying the wicked beside the righteous attests to the influence that outside forces had in shaping the Pietist conception of the martyrs as the holy dead. Instead of miraculous interventions that prevented situations of improper burial in the talmudic narratives, in the Pietist stories the dead themselves seek out the living in order to correct existing situations of improper burial. Shared motifs between the relevant ghost tales of Sefer ḥasidim and those found in the Icelandic sagas and exempla literature reveal the affinity between pre-Christian, Christian, and Pietist notions regarding the burial of the wicked amidst the righteous. These shared motifs testify to the appropriation by the Ashkenazi community of the Christian notion of the martyr-saints as the holy dead, and its adaptation to the Rhineland martyrs.
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Hooke, Della. "Rivers, Wells and Springs in Anglo-Saxon England: Water in Sacred and Mystical Contexts." In Water and the Environment in the Anglo-Saxon World. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940285.003.0006.

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Water has always played a major role in early religious beliefs. There is ample archaeological evidence of this influencing the siting of prehistoric monuments and the casting of votive deposits, sometimes evens sacrificial bodies, in water, or of the suggestion that water might provide a link to the underworld. That such beliefs lingered on into the early medieval period, perhaps to be bolstered by an influx of pagan Anglo-Saxons and then Danes, is in little doubt, and the Christian church had continuously to issue edicts banning what it regarded as pagan practices and especially the dedication of votive offerings to springs and other similar kinds of site, or the ‘worship’ of such sites and gatherings at them. Anglo-Saxon attitudes to bodies of water as the home of demons are also reflected in contemporary literature. Yet Christianity also saw water as a powerful symbol: heathen shrines could be purified by sprinkling on ‘holy’ water; many springs and wells were to be linked to Christian saints and water was an essential part of Christian baptism. These ways of thinking about the landscape of water will be explored in this chapter.
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9

Hudson, Hud. "Some False Step." In Fallenness and Flourishing. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198849094.003.0001.

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Abstract:
This first chapter argues that the philosophy of pessimism is well grounded, quite independent of any particular religious orientation. At its core, the philosophy of pessimism simply offers (on the whole) dismal predictions about what nearly all of us can expect to experience in our private lives and interpersonal relationships, about the welfare of our fellow creatures, about the character of our social institutions and global politics, and about our prospects for progress on these matters in the future. The collective evidence for this view drawn from the plight of animals, the natural dispositions of human persons, our checkered history of social and political institutions, the world’s religions and wisdom traditions, and humanity’s achievements in art, literature, music, and philosophy is clear and compelling. Moreover, the chapter argues that this pessimism is overdetermined and even more austere for the Christian who takes the doctrines of the Fall and Original Sin seriously. Yet the good news for the Christian is that this philosophy of pessimism can be tempered by reasons for optimism—reasons which furnish a hope for salvation and also a hope that before every tear is wiped away, the groans of creation and the sufferings of its creatures will have properly inspired us to cooperate with God in the process of Atonement. Finally, special attention is given to the Felix Culpa theodicy as a further source of optimism for the Christian.
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