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Journal articles on the topic 'Church funeral'
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1
Oliver, E. "Die rol en taak van die kerk ten opsigte van begrafnisgebruike." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 558–79. http://dx.doi.org/10.4102/ve.v28i2.122.
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The modern trend to keep death at a distance has a negative impact on Christians. It seems as if the Church is following this societal pattern and is incompetent to provide sufficient information and preparation to church members. This can be one of the reasons why people who are confronted by the trauma of death, are not able to coupe or find comfort and security in their faith. The historical development of funeral rites, as well as the viewpoint of the different South African sister churches regarding funerals, are responsible for the current gap in ministry to the bereaved. This gap can be filled by redirecting the theological focus of the church, also by providing information, training and guidance to both church members and support groups, and by reforming funeral rites.
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Shelbourn, Carolyn. "Comforted But Not Compensated? Mourners and Funeral Picketing in English Law." Ecclesiastical Law Journal 17, no. 3 (September 2015): 283–94. http://dx.doi.org/10.1017/s0956618x15000435.
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In recent years there have been protests at Armistice Day services and at the funeral of Margaret Thatcher, but these events seem insignificant compared to the impact of the ‘funeral picketing’ carried out in the United States by members of the Westboro Baptist Church, principally at the funerals of American forces personnel killed on active service. This has caused considerable distress to family members and wide public outrage. In 2011 the United States Supreme Court held in Snyder v Phelps that the right of freedom of speech of the WBC rendered them immune to claims for damages by mourners affected by their picketing. This article will first consider how English secular and canon law could be used to restrict the practice of funeral picketing and secondly discuss whether current law could provide a remedy for mourners distressed by funeral picketing and other forms of protest at funerals, were they to take place.
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Janczewski, Zbigniew. "Ewolucja przepisów dotyczących pogrzebu kościelnego od Kodeksu Prawa Kanonicznego z 1917 r." Prawo Kanoniczne 43, no. 1-2 (June 5, 2000): 123–40. http://dx.doi.org/10.21697/pk.2000.43.1-2.06.
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Church funerals are to be celebrated according to the norms of the liturgical books. In these rites the Church prays for the spiritual support of the dead, it honors their bodies, and at the same time it brings to the living the com fort of hope. Many funeral regulations are also in the Canon Law. This article shows the canon norms from the year 1917 to the Code of Canon Law of the pope John Paul II.
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Caton, Donald. "Daisy’s Funeral—Mt. Moriah Baptist Church." Anesthesiology 118, no. 2 (February 1, 2013): 458–59. http://dx.doi.org/10.1097/aln.0b013e31825fae42.
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Nordström, Birgitta. "Dressing the dead body." Approaching Religion 6, no. 2 (December 14, 2016): 143–55. http://dx.doi.org/10.30664/ar.67599.
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My current research focuses on textiles and rites, especially woven textiles for funerals and moments of loss. What active role can a textile such as an infant-wrapping cloth or a funeral pall play in the mourning process? This article will describe the development and current questions that address 1) the infant-wrapping cloth – the textile that is used to dress, clothe, or cover the dead body with particular attention to the question of infant mortality and the material practices of care. 2) The funeral pall that is used at funerals, draped over the coffin or as a body cover at hospital viewing rooms. One example to be presented is Kortedalakrönika (‘The Chronicle of Kortedala’), a collaborative project, woven for a church in Gothenburg. My work is based in artistic practice but opens up several scientific and existential questions.
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Caswell, Glenys. "Death as a Fateful Moment? The Reflexive Individual and Scottish Funeral Practices." Sociological Research Online 16, no. 3 (August 2011): 56–65. http://dx.doi.org/10.5153/sro.2450.
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Death is considered by some commentators to be problematic for the inhabitants of a late modern era, so that when individuals are confronted by death they revert to using traditional institutions and practices. This paper draws on sociological research exploring Scottish funeral practices to consider whether this is the case, or whether individuals are able to employ a process of self-reflexivity even when they are planning the funeral of someone about whom they cared. Two funerals are described in the article, and the suggestion is made that their organisers behaved some of the time as reflexive individuals as well as also making use of the traditional authorities of modernity, such as the family and church.
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Žičkienė, Aušra, and Kristina Syrnicka. "Funeral Hymns of Lithuanians and Vilnius Region Poles’: General Features and Trends of the Repertoire." Vilnius University Open Series, no. 5 (December 4, 2020): 163–88. http://dx.doi.org/10.15388/vllp.2020.8.
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The article discusses the key features and trends of the repertoire of Catholic funeral hymns, functioning in Lithuania in both Polish and Lithuanian; at the same time attempts are made to grasp the possible causes of mutual interactions and influences. In combining literary and ethnological approaches, field research data, historical sources, printed and manuscript hymns are analysed and interpreted, related scientific literature is examined. The conclusion is reached that the similarity and commonalities of the Lithuanian and Vilnius Region Poles’ folk piety funeral repertoire were, and still are, a result of similar cultural conditions. The basis of the old repertoire is primarily determined by trends, influences, and themes coming from Poland, while the areas of the modern repertoire’s influence are much broader: both general international trends and a broad mutual influence can be noted.In Lithuania’s villages and cities it is still common practice to invite a group of hymn-singers to a funeral wake and burial ceremony. Singing of funeral hymns is an old tradition, likely coming from the 17th c., from Poland, slowly covering also the territory of modern-day Lithuania and gradually settling down, gaining distinct regional features. However, we do not have any accounts as to whether a folk piety funeral repertoire existed in Lithuanian – it likely formed later.The texts of funeral songs can be divided into several groups according to their origin and function: some are adapted from church liturgies and are traditional church hymns, while others were created at different times by either anonymous local authors or well-known songwriters. Some hymns, for a long time, functioned as part of the liturgy of death and funerals, they established themselves in the practice of folk piety, while others became part of the funeral repertoire when they came into it from various thematically-fitting church calendar holidays or they were created by known or (more often) anonymous songwriters, then spreading among the people.The similarities of the repertoire of Lithuanian and Polish funeral songs are first of all a result of close cultural conditions. The texts of the oldest repertoire of funeral hymns were usually translated from Polish to Lithuanian, with the former taking root in the practices of folk piety much earlier. The melodies of hymns also mostly came from Poland; many are of liturgical origin, although over the centuries they grew into the local musical environment and gained a distinctive tone.The trends of the formation of the new hymns (from the beginning of 20th c. until now), on the one hand, are a continuation of the previous ones; however, on the other hand, local (Lithuanian) features, resulting from the faster and wider spread of information, become clearer, as well as various international influences. A certain group of hymns exists only in Lithuania, we can clearly see the influence of the Lithuanian environment on the poetry and melodics of Polish-language funeral hymns. This repertoire spreads only through writing down by hand the texts, while melodies are learned by ear; they are not published in any hymnals approved by the Church.
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Minvaleev, Sergey A. "Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians." Finno-Ugric World 11, no. 2 (September 18, 2019): 183–94. http://dx.doi.org/10.15507/2076-2577.011.2019.02.183-194.
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Introduction. The article reveals funeral and memorial rituals of the Ludian Karelians at the end of the 19th – beginning of the 20th centuries, which have Christian origins and exposes their further transformations. Materials and Methods. This research is based on an integrated approach to the humanities. The most valuable group of sources for the research is unpublished expeditionary materials, stored in the archives of the Republic of Karelia and Finland. Results and Discussion. The funeral and memorial tradition depends on Orthodox funeral complex of rites. Almost every aspect of the funeral, which has Orthodox semantics, find its own interpretation in mind of the Karelians, such as candles at a casket necessary to light a way for a deceased in the next world; the sacrament of penance obligatory for the living not to carry any sins of the dead; the requiem mass to grant peace to the departed soul and etc. A priest participated in all steps of funeral ceremony: from a confession to common wakes. In the Soviet era a priest’s role in burial practices of Karelian countryside begun to subside by elderly women who could read in Church Slavonic. Ludian burial practices contain some echoes of burial orgies (also known as “funny funerals”) and ancestor worship. Conclusion. Despite of atheistic propaganda and intense fighting of the Soviet State against religion, Christian funeral ceremonies continued to be observed by Ludian Karelians and preserved the features of the Pagan-Christian syncretism.
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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (July 13, 2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.
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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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Gibbs, Philip, and Heather Worth. "‘Eat coffee candy and die’: sex, death and Huli funerals." Sexual Health 9, no. 5 (2012): 497. http://dx.doi.org/10.1071/sh12018.
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Background: Sex and death have traditionally been linked in Huli culture in the Southern Highlands in Papua New Guinea. Huli regarded that close contact with women could result in men becoming sick or dying. However, there has been rapid social and economic development in the area and Huli traditions are changing. At the same time, HIV prevalence is rising. Methods: Twenty-five semistructured in-depth interviews were carried out with key informants during a study on HIV risk in the Southern Highlands. Interviews were conducted mostly in Tok Pisin. Interviews were transcribed and the data were analysed though thematic coding. Results: Huli people use ‘eating coffee candy’ as a metaphor for engaging in sex at funerals. This is very new and against traditional values, where women attended funerals and men only built the coffins and buried the body. Nowadays, sex occurs at funerals. This change has disturbed older people because it has not only changed the customary meaning of the funeral space, but it has also encouraged the spread of HIV. Huli use the fatalistic expression ‘Eat coffee candy and die,’ to refer to funerals as a space of HIV risk. Conclusion: Huli community and church leaders, and health workers are attempting to deal with the situation by not allowing men to stay at the funeral site overnight, burying the dead on the same day they die and using customary village law to charge men caught having sex at a funeral. However, traditional beliefs and rapid social change in the context of an HIV epidemic need to be taken into account.
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LUNN-ROCKLIFFE, SOPHIE. "Ambrose's Imperial Funeral Sermons." Journal of Ecclesiastical History 59, no. 2 (December 4, 2007): 191–207. http://dx.doi.org/10.1017/s0022046907003454.
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Ambrose's funeral sermons on the emperors Valentinian and Theodosius have been analysed as texts borrowing from classical rhetorical traditions, and as repositories of detail about contemporary politics. However, the crucial context for these texts was ecclesiastical; they were sermons, preached in church in services during which lessons were read from the Bible. This article shows that a consideration of this particular historical and liturgical context helps to elucidate Ambrose's ‘levelling’ political thought, and that identifying the biblical cadences of the sermons, far from being obfuscatory, is the key to understanding them.
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Juračka, Ondřej, and Klára Frolíková Palánová. "Transforming the Requirements for the Modern Architectonic Design in Terms of the Placement of Human Remains." Transactions of the VŠB – Technical University of Ostrava, Civil Engineering Series. 17, no. 2 (December 1, 2017): 13–24. http://dx.doi.org/10.1515/tvsb-2017-0022.
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Abstract Behind every human death there is a story, unique to the human being, one that comes to a close after the official funeral ceremony. Generally, ‘close’ is the word essential for the bereaved and should govern the entire funeral process until the eventual placement of the remains. Today, a traditional funeral ceremony is losing its importance; it has either transformed itself or ceased to exist. The consequence of these changes involves new construction types of structures or transformation of existing crematoria and ceremony halls that are part of the funeral traditions in the Czech Republic. All this began with the influence of secularisation of society in the first half of the 20th century intensified through the dictate of the political regimen in the then Czechoslovakia after 1948. The period saw a suppression of all church activities, this including the funeral industry, when the state’s objective was to take a full control of everything. It resulted in large-scale construction of funeral halls and crematoria. This pushed cremation to the current 80% or so out of the total number of funerals. Following 1989, however, the society found itself in a vacuum through another change in the system. Due to this, funeral halls lost their initial ideological substantiation. The consequences include a search for new forms and the transformation of the ceremony which moves to the area in front of the cremation chamber or even to the very site of placement. This however requires a construction of new structures and sites for storing the ash. The aim is to find the best possible way of handling human remains while creating a cemetery setting that is observed (bereaved) friendly and enables to continue burials in the current necropolis sites.
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Makondo, Livingstone, and Otlina Makondo. "Funeral songs and the Seventh-day Adventist Church." Muziki 8, no. 1 (July 2011): 70–81. http://dx.doi.org/10.1080/18125980.2011.570291.
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Moon, Elizaveta A. "THE PHENOMENON OF THE GRAVESTONE PORTRAIT IN POLISH SARMATISM." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2021): 142–54. http://dx.doi.org/10.28995/2073-6401-2021-4-142-154.
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The article considers the phenomenon of the gravestone portrait as a structural element of funerals within the Sarmatyzm culture. It studies the main types of tombstone portraits and the materials on which they were made. The author tells that the tradition of making and fixing tombstone portraits originates from an ancient ritual about the participation of a double of a de- ceased person. It is noted that the tombstone portraits were nailed to the end of the coffin and was directed in such a way that it was visible to all participants of the funeral procession. Special attention was paid to the decoration and deco- ration of the tombstone portrait, and the figures of angels acted as decorations. In this regard, the church service was conducted being focused directly on the tombstone portrait. The conclusion is formulated that the gravestone portrait personified the deceased in the funeral procession.
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Hilding, Paul. "Taps." After Dinner Conversation 2, no. 7 (2021): 5–19. http://dx.doi.org/10.5840/adc20212760.
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Do you have the right, or even the obligation, to disobey laws that you find personally unjust? In this work of philosophical short story fiction, John is a trumpet player that is called by the VA to play taps at the funeral of a Vietnam veteran. He plays at many funerals for veterans as a penance for having fled to Canada to avoid the draft. John goes to the bridge where Daniel previously lived and finds his camp, complete with purple heart and copy of The Collected Dialogues of Plato. Daniel marked several pages in “Crito” outlining the death of Socrates. Like John, Daniel had disagreed with the war, but decided to serve anyway. Upon his return he went to college, but had a breakdown and was unable to finish. John visits the local church, and visits Daniel’s sister. In the end, he plays taps at Daniel’s funeral while still coming to terms with his own, different, choices.
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Long, Thomas G. "The Christian Funeral as Counter Witness." Interpretation: A Journal of Bible and Theology 75, no. 3 (June 28, 2021): 216–26. http://dx.doi.org/10.1177/00209643211003751.
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The proliferation of unconventional death practices in North America, however innovative, is in part an expression of societal confusion about the nature of death and grief. If the church can recover the theological and liturgical fabric of funerals, reclaiming their main purpose as public confession rather than private pastoral care, Christian funerals can serve as a hopeful counter-witness to an uncertain culture.
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Leonova, N. V., and P. S. Shakhov. "Funeral Folklore-Ethnographic Complex as a Ritual Text (On Example of the Local Erzya-Mordovian Tradition of Siberian Existence)." Critique and Semiotics 38, no. 2 (2020): 191–219. http://dx.doi.org/10.25205/2307-1737-2020-2-191-219.
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Within the framework of popular Orthodoxy in the 20 th century, there were and still exist types of funeral and memorial practices, in which Church and folksy elements are fused. The analytical description of the funerary folklore-ethnographic complex proposed in the article is based on field records in the Erzya-Mordovian villages of the Zalesovsky district of the Altai territory in the period from 2008 to 2017. The characteristic of the local ritual tradition is presented based on the analysis of a large array of oral stories of participants of the ritual. These oral sources are evidence that allows get an idea about the opinions of informants, carriers of the tradition about death, sin, moral norms and ritual rules, about the general principles of the funeral rite, its structure, and the actional, personal, spatial, temporal, subject, verbal and musical components of the complex. As a result of the research, the authors come to the conclusion that the local funeral ritual can be considered as a single multi-layered text, in which different types of cultural models are organically combined and interact: archaic folk and Christian, oral and written.
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Goyvaerts, Samuel, and Nikolaas Vande Keere. "Liturgy and Landscape—Re-Activating Christian Funeral Rites through Adaptive Reuse of a Rural Church and Its Surroundings as a Columbarium and Urn Cemetery." Religions 11, no. 8 (August 7, 2020): 407. http://dx.doi.org/10.3390/rel11080407.
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We present the design research for the adaptive reuse of the St. Odulphus church as a columbarium in the village of Booienhoven (BE). Surrounded by agriculture, the site is listed as a historic rural landscape. The small neoclassical church is no longer in use for traditional Catholic services and is abandoned. Positioned on an isolated “island”, it has the appropriate setting to become a place to remember and part from the dead. Instigated by the municipality, and taking into account the growing demand for cremation, we present topological research on three different liturgical and spatial levels: 1/the use of the church interior as a columbarium and for (funeral) celebration, 2/the transformation of the “island”, stressing the idea of “passage” and 3/the layering of the open landscape reactivating the well-spring and its spiritual origins. Based on the reform of the funeral rite after Vatican II, we propose a layered liturgy that can better suit the wide variety of funeral services in Flanders today, while at the same time respecting its Catholic roots. Rather than considering the reuse of the church a spiritual loss, we believe that it can offer the opportunity to reinforce and open up the traditional, symbolic and ritual meaning of the Christian liturgy to the larger community. As such, this case is an excellent example of how, in exploring new architectural and liturgical questions, religious sites can be transformed into contemporary places for spirituality.
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Girevska, Marija. "Care for the Departed for the Benefit of the Living." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 95–101. http://dx.doi.org/10.24193/subbto.2021.2.07.
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"This article explores the care for the departed in the liturgical practice of the Eastern Orthodox Church. The Divine Liturgy and the memorial services show how the Church prays for both the departed and the mourners, thus creating a cycle of ecclesiastical communion. We are reminded of the greatness of the benefit of praying for and to the departed and of the mode of our salvation. Keywords: care, departed, Eastern Orthodox Church, Divine Liturgy, funeral. "
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Shears, Barry. "Patriarchs, Pipers and Presidents: Gaelic Immigrant Funerary Customs and Music in North America." Genealogy 4, no. 2 (June 4, 2020): 63. http://dx.doi.org/10.3390/genealogy4020063.
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One of the most moving tributes to the dead is the playing of the Highland bagpipes during funeral services, whether in the church or at the graveside. This custom has a long history both in Scotland and in areas of North America settled by Scottish immigrants over the past 300 years, and for lovers of bagpipe music it is an essential part of the funeral ritual. Throughout its history the piper’s lament has transcended social class structure and has been performed for paupers and presidents alike. Despite being deeply rooted in tradition, the music and function of this musical practice have changed over time. Drawing from printed texts of the 19th and 20th centuries, recent scholarship and local folklore surrounding funeral customs and music, this paper examines the origins of the funeral piping tradition in Gaelic Scotland and its evolution in North American society.
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Leaver, Robin A. "Brahms's Opus 45 and German Protestant Funeral Music." Journal of Musicology 19, no. 4 (2002): 616–40. http://dx.doi.org/10.1525/jm.2002.19.4.616.
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Brahms's German Requiem stands at the end of a long line of Lutheran funerary music. Luther reworked funeral responsories into a new, totally Biblical form, and later Lutherans collected anthologies of Biblical texts on death and dying. Such sources were used by later composers, including Schüütz and Bach, to compose funeral pieces on Biblical texts together with appropriate chorales. Brahms's opus 45 is similar in that its text is made up of Biblical verses assembled by the composer, and connections may be drawn between chorale usage in this work and the composer's Protestant upbringing in Hamburg on one hand, and in his knowledge of two cantatas by Bach (BWV 21 and 27), on the other. The text and structure of the work accord with general, north German Protestantism, and the famous letter to Reinthaler, which many have taken as a demonstration of Brahms's general humanistic tendencies, shows Brahms to be standing aloof from the theological controversies of his day in favor of a basic understanding of Biblical authors. Part of the problem was that the first performance was scheduled for Good Friday in Bremen cathedral; Reinthaler, the organist, and the cathedral clergy would have preferred passion music of some kind and what Brahms gave them was something different. Brahms surely knew of the distinctive Lutheran observance of "Totensonntag," the commemoration of the dead on the last Sunday in the church year (the Sunday before Advent). There are many similarities between Brahms's Requiem and Friedrich Wilhelm Markull's Das Gedäächtnis der Entschlafen (The Remembrance of those Who Sleep) of ca. 1847. Since Markull's work is subtitled Oratorium füür die Todtenfeier am letzten Sonntage des Kirchenjahres (Oratorio for the Celebration of the Dead on the Last Sunday of the Church Year), it is possible that Brahms had the same occasion in mind when composing his German Requiem.
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SMITH, MICHAEL. "The Church of Scotland and the Funeral Industry in Nineteenth-century Edinburgh." Scottish Historical Review 88, no. 1 (April 2009): 108–33. http://dx.doi.org/10.3366/e0036924109000596.
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This article deals with the relationship between the Church of Scotland, the private sector and the local state in the provision of funeral arrangements and burial sites in Edinburgh in the nineteenth century. The first section introduces the status of the Kirk as upholder of tradition and provider of charity in relation to the funeral day. Next, state intervention will be considered, initially in the form of the introduction of the 1832 Anatomy Act, which had a direct bearing upon the status of the poor in Edinburgh and the Kirk's attitudes towards them when they died. This development, it will be argued, intensified working class desire for respectability in death, and increased the financial resources devoted to the funeral of the industrial age. Meanwhile, the challenge of the private cemetery companies during the 1840s further embodied the invasion of the market into the ‘ultimate’ rite of passage. Their example is used to illuminate not only the Kirk's inability to accommodate changing demand, but also the extent to which private enterprise was relied upon to solve municipal problems throughout the nineteenth century in Edinburgh. Finally, the article will explain the eventual demise of the Kirk as a source of burial provision in the capital, at the hands of a state that could no longer count upon pre-industrial solutions for disposal.
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Masarik, Albín. "The Problem of Comforting the Grieving in the Funeral Sermon." Expository Times 129, no. 11 (March 15, 2018): 504–12. http://dx.doi.org/10.1177/0014524618766790.
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The author of this article presents the following observation: despite widespread agreement that the funeral sermon should comfort the grieving, research among the bereaved in the Slovak Republic does not indicate that they perceive the funeral sermon as a factor helpful to them in the period following the funeral. The study comes to a negative answer of whether this was a denominationally-conditioned observation, through a comparison of results from other church environments. After revealing the tension between an identified goal of bringing comfort and its non-achievement (according to the reactions of the bereaved), it is believed that occasion-specific homiletic research is necessary, with a focus on the following questions: Does the concept of comforting the grieving in the funeral sermon belong to the theologically legitimate tasks of the proclamation of God’s Word at the funeral? Should this be answered in the affirmative on the basis of a biblical-theological approach, research of the following areas will also be necessary: How one may delineate the factors which support or block the comforting of the bereaved in the funeral sermon, so that conditions may be created for a purposeful use of tools in order to effectively fulfil this task.
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Bond, Sarah E. "Mortuary Workers, the Church, and the Funeral Trade in Late Antiquity." Journal of Late Antiquity 6, no. 1 (2013): 135–51. http://dx.doi.org/10.1353/jla.2013.0004.
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Ivanchuk, Vasyl. "Individual and calendar funeral and manistic rites in the Hutsul region." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 123–33. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247504.
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Based on ethnographic notes of the late XIX – early XX centuries, as well as modern author's field data collected in the Hutsul region, various individual (thirds, ninths, forties, anniversaries) and calendar (Christmas and New Year, Easter periods and «wonderful») are considered Saturdays) funeral services, common among locals. In this investigation, funeral rites are analyzed through the prism of action, agency, subject and motivational and semantic components. The study found that most Hutsul funeral services are based on a pious attitude towards the dead, as well as ancient manistic motivations. Most of the funeral rites and beliefs preserved among the inhabitants of the Hutsul region are marked by syncretism and reduction, as during their existence they absorbed both archaic and later Christian or modern components. A significant number of the funeral services considered are connected with the Christian-church tradition, which is reflected in the organization of funeral services, appropriate meals, readings of the Psalms. At the same time, among the Hutsuls there are ancient funeral rites, which include collective treats of symbolic cereals, feasts on the graves, as well as the gift of a certain sacrifice «for the soul» of the dead. Consideration of the many beliefs and rites associated with manistic endowments has shown that such practices are based on the reception of agents involved in the rite by symbolic representatives of the dead on earth, while the very procedure of endowing a particular object involves its mediation to the afterlife as a victim. In this context, the status of assimilation to the dead is given to the poor, widows, widowers, the elderly and children. An important element of Hutsul funeral rites are also other manistic rites, among which stand out «calling», «feeding», «drinking», «warming» souls. In general, these rites are an important feature of the cult of ancestors, as they perform a clear gilastic function: they are designed to honor and appease deceased relatives, so that they are the patrons of their descendants during the economic and production year.Key words: Hutsul region, Hutsuls, dead, funeral rites, manistic motives
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Meller, Gillian. "Funeral Rites in the British Deaf Church: A Case of Disenfranchised Grief?" Journal of Contemporary Religion 25, no. 2 (May 2010): 267–80. http://dx.doi.org/10.1080/13537901003750951.
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Auriol, Emmanuelle, Julie Lassébie, Amma Panin, Eva Raiber, and Paul Seabright. "God Insures those Who Pay? Formal Insurance and Religious Offerings in Ghana*." Quarterly Journal of Economics 135, no. 4 (July 6, 2020): 1799–848. http://dx.doi.org/10.1093/qje/qjaa015.
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Abstract This article provides experimental support for the hypothesis that insurance can be a motive for religious donations. We randomize enrollment of members of a Pentecostal church in Ghana into a commercial funeral insurance policy. Then church members allocate money between themselves and a set of religious goods in a series of dictator games with significant stakes. Members enrolled in insurance give significantly less money to their own church compared with members who only receive information about the insurance. Enrollment also reduces giving toward other spiritual goods. We set up a model exploring different channels of religiously based insurance. The implications of the model and the results from the dictator games suggest that adherents perceive the church as a source of insurance and that this insurance is derived from beliefs in an interventionist God. Survey results suggest that material insurance from the church community is also important and we hypothesize that these two insurance channels exist in parallel.
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Evdokimova, Aleksandra A. "A Funeral Graffito from a Church atop of the Plateau of Eski-Kermen (Preliminary Information)." Materials in Archaeology, History and Ethnography of Tauria, no. XXVI (2021): 175–83. http://dx.doi.org/10.37279/2413-189x.2021.26.175-183.
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This paper is the first to publish a funeral graffito of Constantine the servant of God from a late mediaeval church atop of the plateau of Eski-Kermen. In addition to the reading and translation of the inscription, there is a detailed palaeographical and linguistic analysis of the graffito. In result, the preliminary chronology of the monument has been determined as the tenth to thirteenth centuries.
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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.
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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.
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Pihan-Kijasowa, Alicja. "Stereotyp kapłana wpisany w XVII-wieczne kazania pogrzebowe." Białostockie Archiwum Językowe, no. 20 (2020): 203–17. http://dx.doi.org/10.15290/baj.2020.20.16.
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17th century funeral sermons, a set of approximately 600 texts, structured following the antic rhetoric principles, modified in modern times, are a genre of panegyric literature, praising the deceased. Among preserved prints, sermons prepared on the occasion of funerals of the clergy constitute a large collection. Their structure, although basically convergent with the principles of laudation applicable to that type of expression, shows certain differences on the level of the degree of a realisation of its individual elements. The element which depicts the time preceding the birth of the clergyman and arguments referring to his lineage are eliminated or significantly reduced. On the other hand, emphasis is put on all aspects which show the piety of the deceased priest, his merits for the Church, relationship towards the faithful under his care. The image of the clergy presented in the sermons is poorly individualised, in fact, it could even be referred to as a stereotypical one.
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Kolaska, Karolina, Jakub Michalik, and Małgorzata Grupa. "Rich or Modest – Analysis and Reconstruction of the Appearance of a Child’s Coffin from 1779 from the Church of St. Nicholas in Gniew (Pomerania Province, Poland)." Acta Universitatis Lodziensis. Folia Archaeologica, no. 35 (December 30, 2020): 57–71. http://dx.doi.org/10.18778/0208-6034.35.04.
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Research conducted in churches provides more and more information about the funeral culture in the Baroque. The basic elements of a funeral were wooden coffins, in which bodies were buried. They were prepared for the funeral in different ways. The simplest were ordinary boxes made of planed boards. What draws attention, however, are those with additional elements on the outside. This child’s coffin found in the central nave between the chancel and the first pillar was decorated with artificial flowers made of wire imitating golden wire. These flowers drew the attention of the research team to the unique ornamentation of the coffin. The next stage of the work involved cleaning the studs found (three types), and then analysing the unusual structures on their underside. This revealed two types of cloth stuck to metal. All the information gathered allowed to prepare three variants of the appearance of the coffin with the year 1779 studded with one of the stud types. Considering the above, it was concluded that the child’s burial was rich, and that the coffin decorations were exceptionally sumptuous.
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Marinozzi, Silvia, Daniela Messineo, Valentina Gazzaniga, and Silvia Iorio. "Public hygiene and funeral rituals during the Risorgimento: mummies and ashes." Medical Humanities 46, no. 4 (February 13, 2020): 492–98. http://dx.doi.org/10.1136/medhum-2019-011721.
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Starting in 1865, regulations pursuant to public hygiene issued by the Unitary Government provided for administrative and political control of the funerary practice. Specifically, they regulated the management of cemeteries and the burials, increasingly drawing the funeral rituals from the control of the Church and of Catholicism, therefore secularising death for the construction of a new political religion. Hygiene became fundamental in order to promulgate cremation as a system of preserving the integrity of the bodies, preserving the ashes as a tangible and indestructible product of body matter and as a measure to protect public health by eliminating the risk of miasmatic pollution of the air caused by the cadaveric fumes. In the early 1870s, the practice of cremation began to spread, especially in the territories of Lombardy-Veneto and Savoy, as an expression of the progressive policies of the new Italian state, antagonistic to the old Catholic religious traditions. This paper intends to highlight the key aspects of the political significance that the cremation took on during the Risorgimento period, while also illustrating the methods adopted by important authors from that time period regarding incineration techniques and cremation methods.
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Mich, Katarzyna Anna. "Application of Inculturation Criteria in Studies on the Indigenous Nature of the Church in Nubia." Poznańskie Studia Teologiczne, no. 39 (December 16, 2021): 185–209. http://dx.doi.org/10.14746/pst.2021.39.10.
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This article is an attempt to define the relationship between Christianity in Nubia and the local cultures of the Nubian kingdoms of Nobadia and Makuria from the 6th to the beginning of the 16th century, using the inculturation criteria theory associated with the actualization of the Church within a particular culture in light of archaeological research. The mission of the Church must be realized within a specific community of the people of God as well as in its administrative structure and the local hierarchy. The Church’s task is to accomplish its sanctifying, prophetic and teaching mission, which is accomplished through the proclamation of the Gospel, the celebration of sacraments, funeral rites, and teaching of prayer practices. Due to lack of adequate resources, this Church’s prophetic task was omitted. The Church, as archaeological research shows, also contributed to social life and the development of the material culture of the inhabitants of the Middle Nile Valley.
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Shapiro, Edward R. "Wesley Carr, religious institutions, and institutional integrity." Organisational and Social Dynamics 19, no. 1 (June 24, 2019): 103–11. http://dx.doi.org/10.33212/osd.v19n1.2019.103.
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Wesley Carr devoted his life to the Church of England, using group relations theory to frame some of his thinking. He saw the primary task of religious institutions as containing irrationality and dependency on behalf of society. This article offers a summary of Wesley’s central ideas, with an extended illustration of his management (as Dean of Westminster) of Princess Diana’s funeral. The private and public mourning of millions around the world during and after this funeral is an example of the way religious institutions can respond to the needs of society by helping to manage the boundary transitions of life and death. The rituals of religion during such transitions can help individuals move beyond narrow subgroup identifications to discover their membership in a larger human community. For Wesley Carr, integrity meant to commit all of oneself to an institution’s primary task, negotiated with and on behalf of others, that connects to a transcendent set of ideals and beliefs.
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Holford, John. "Address at the Funeral of Peter Jarvis : Methodist Church, Thatcham, England, 12th December 2018." International Journal of Lifelong Education 37, no. 6 (November 2, 2018): 659–61. http://dx.doi.org/10.1080/02601370.2018.1570698.
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Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.
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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.
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Frolíková Palánová, Klára, Ondřej Juračka, Barbora Černá, Lukáš Dubovský, and Šárka Nahodilová. "Application of the Current Knowledge from Research and Development of the Burial Methods and their Impact on Designing or Transforming Contemporary Cemeteries in the Czech Republic." Transactions of the VŠB – Technical University of Ostrava, Civil Engineering Series. 17, no. 2 (December 1, 2017): 1–12. http://dx.doi.org/10.1515/tvsb-2017-0021.
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Abstract Considerable transformation of the burial method at the turn of the 19th and the 20th centuries is apparent from the existing results of research in the developments of burial and funeral architecture, when after centuries controlled by the church – due to social and political changes – gradual secularisation of the society and subsequent desacralisation of funeral rituals started appearing. This phenomenon, as well as other aspects (e.g. Josephine reforms in 1782) brought about a change in the approach to newly established cemeteries but also the necessity to define areas for new burial methods and constructing new building types of funeral architecture. The position of necropolis is also changing as the society understands it, and its inclusion not only in the organism of towns but also in everyday life of town and municipality citizens. Thus, not only new but mainly original cemeteries are searching for their new position in the society. Studio papers try to react to this situation written by students of the master degree of the specialisation Architecture and civil engineering at the Faculty of Civil Engineering at the VŠB - Technical University in Ostrava, led by prof. Ing. arch. Petr Hrůša, doc. Ing. Martina Peřinková, Ph.D. and Ing. arch. Klára Frolíková Palánová, Ph.D. Students try to view necropolis in an innovative way and give them a new dimension to succeed and become adequate public or semi-public space of cities and municipalities. The contribution represents starting points of possible solutions on case studies, such as transformation of a cemetery in Ostrava on the Hulváky Hill, the design of establishing a new cemetery in open space near the municipality of Velichovky, including the design of a funeral hall, situating a new urn grove in the place of a former cemetery – the current park – a part of which is the design of a new crematorium in Nový Jičín and extension of possibilities for placement of ashes and designs supporting the development of funeral tourism in the Olšany Cemeteries in Prague.
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Babich, Irina Leonidovna. "Dachniki of Tsaritsyno: Parishioners of the Life-Giving Spring Church in the Catherine Palace (Second Half of the 19th - Early 20th Centuries)." Исторический журнал: научные исследования, no. 1 (January 2020): 172–82. http://dx.doi.org/10.7256/2454-0609.2020.1.31896.
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The article's research subject is the life of the Orthodox community around the Life-Giving Spring Church in Tsaritsyno at the end of the 19th - early 20th centuries. The research object is the dachniki (summer residents) who became members of this Orthodox community.The Central State Archive of Moscow has preserved the metric books of this church. Based on this type of source, the author has compiled a list of the dachniki in Tsaritsyno who became parishioners of the Life-Giving Spring Church. The dachniki becoming part of the Tsaritsyno community was identified by the author through the evidence that they turned to the church's priests to perform various religious celebrations: baptisms, weddings and funeral services. Obviously, these celebrations are not indicative of the active participation of a specific dachnik in the life of the church, but in the author's opinion, this can still be indirectly used to analyze the relationship between country life and church life in Tsaritsyno. The author applied the historical method to analyze the archival materials collected at the Central Historical Archive of Moscow and the structural method to create a comprehensive picture of Russian life in the late 19th and early 20th centuries.The choice of this topic for scientific research is based on the fact that in the 1990-2010s the process of an Orthodox revival had begun, which also turned out to be partially tied to the modern dacha movement. On the example of a number of monasteries near Moscow, one can trace the growth of Orthodox communities in the opened monasteries thanks to the dachniki living nearby. Due to this, the historical experience of this interaction can contribute to a comprehensive understanding of the processes taking place in modern Russia.
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Mombo, Esther. "Missiological Challenges in the HIV/AIDS Era." Theology Today 62, no. 1 (April 2005): 58–66. http://dx.doi.org/10.1177/004057360506200107.
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In the context of HIV/AIDS and traditional rites of widow-inheritance, the church is challenged to offer more than just funeral services for the dead. The missiological challenges and opportunities today include: rethinking the relationship between gospel and culture in the era of HIV/AIDS; developing a theology and spirituality to cope with the growth of a countervailing “prosperity gospel”; ameliorating the root causes of poverty that lie at the heart of the HIV/AIDS pandemic; and engaging in vigorous public moral advocacy on behalf of those most vulnerable in society.
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Kerry, Matthew. "The Bones of Contention: The Secularization of Cemeteries and Funerals in the Spanish Second Republic." European History Quarterly 49, no. 1 (January 2019): 73–95. http://dx.doi.org/10.1177/0265691418817466.
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The secularizing efforts of the Spanish Second Republic met fierce resistance from Catholics and the Church. Local authorities spearheaded secularization in an unclear legal context, yet they also attempted to mediate between different demands, while protecting Catholic sentiment and respecting property rights. Cemeteries and funeral processions were a key battleground in a ‘culture war’ which straddles the nineteenth-century preoccupation with the role of religion in the lives of Spanish citizens and the intensity of interwar conflict, the bitter struggles to occupy public space, and the mobilization of antagonistic conceptualizations of the ‘people’.
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Lampard, John. "Disposal: What Do We Do With A Dead Body?1." Holiness 7, no. 1 (January 1, 2021): 15–23. http://dx.doi.org/10.2478/holiness-2021-0003.
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Abstract This article looks at the different ways in which dead human bodies are disposed of in modern society, particularly in Britain, and examines the social, theological, liturgical, and practical issues they raise for the Christian Church. It argues that the churches have failed to reflect theologically on cremation. In particular, it argues that ashes remain part of the body and should be treated with equal respect; the ashes of a Christian should be buried. Finally, it looks at the effect of the COVID pandemic on funeral practices.
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윤종식. "The understanding on death and funeral ceremony in Catholic Church and pastoral considerations on them." Catholic Theology ll, no. 23 (December 2013): 103–40. http://dx.doi.org/10.36515/ctak..23.201312.103.
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Brek, Yohan, and Toar Umbas. "GRIEF PASTORAL DALAM PANDANGAN MAJELIS JEMAAT GMIST MUSAFIR KOTA MANADO." POIMEN Jurnal Pastoral Konseling 1, no. 1 (June 29, 2020): 1–11. http://dx.doi.org/10.51667/pjpk.v1i1.102.
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ABSTRACT
Pastoral Grief referred to in this study is a pastoral service to those who are grieving especially to the congregation of GMIST in the City of Manado. The pastoral duty must be carried out by Church councils in this case the Pastor, Elder and Deacon. Based on observations and interviews with Church councils, it was found that the pastoral care of grief for them only applies when a person dies and that is only a consolation and funeral service. Even though talking about grief does not only apply to people whose closest relatives die. This prompted researchers to conduct further research on Church councils in the GMIST congregation of Musafir Manado City. This study aims to find out how the understanding and practice of special servants about the task of the Pastoral Grief service and what the impact of the service results and the meaning obtained for the development of the Grief Pastoral service for Church councils in the congregation of GMIST Musafir in Manado. This study uses a qualitative approach with descriptive research methods which will describe in full the purpose of the study so that it is expected to get valid and scientific results about the understanding of special servants regarding Pastoral Grief.
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Вальков, Дмитрий. "Epitaph of Johann Jungshulz in the church of St. Mary of the former Dominican monastery in Elbląg (Elbing)." Masuro-Warmian Bulletin 304, no. 2 (July 20, 2019): 347–78. http://dx.doi.org/10.51974/kmw-134849.
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The funeral epigraphic material of Elbląg and the surrounding area, relating to the period preceding the XVIth century, remains, first of all thanks to the researches of Polish epigraphists, relatively more explored and introduced into the scientific circulation array. At the same time the Renaissance-Baroque gravestone monument of the XVIth–XVIIth centuries, which is extremely important for the comprehensive study of the reformed Circum-Baltic, often continues to need a detailed research commentary. To the epitaph of the burgomaster of Elbing (Elbląg) Johann Jungschultz (1583–1630), as well as to the Latin text of the funeral Eulogy, associated with this epitaph, composed by the Bohemian humanist Venceslav Klemens, is expected to address in this article. The epitaph of Johann Jungschultz was established in 1630–1640. From the compositional point of view closest to the epitaph of Johann Jungschultz, and almost prototypical for it, is the epitaph of Edward Blemke (1591), in the St. Mary’s church of Gdansk. It allows to speak about the author of the epitaph of Johann Jungschultz as oriented to samples of the Dutch monumental tombstones of the end of the XVIth century, or even as belonging to the circle of Willem van den Blocke (circa 1550–1628), which was the principal mediator of the influence of the Dutch art in the South-Eastern Baltic in the end of XVIth – the first quarter of the XVIIth century. The compositional and decorative solution of the epitaph also has close matches in the works of Johann Pfister (1573 – circa 1642/1645 or 1648).
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Sheils, W. J. "Oliver Heywood and his Congregration." Studies in Church History 23 (1986): 261–77. http://dx.doi.org/10.1017/s0424208400010640.
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The ministerial career of the presbyterian divine Oliver Heywood, spanning as it did the years from 1650, when as a young man still technically too young for ordination he first accepted the call of the congregation at Coley chapelry in the parish of Halifax, until 1702 when on 4 May he died there, a patriarchal figure respected and admired by fellow ministers and congregation alike, was considered by contemporaries and has subsequently been thought of by historians as an exemplary study of the pastoral tradition within old Dissent. His career illustrates how one man could lie at the centre of a network of nonconformist divines, patrons and adherents scattered throughout West Yorkshire, South Lancashire and Cheshire and also demonstrates the ambivalent and shifting relationship between Dissent and the Established Church in the latter half of the seventeenth century. These insights into both the internal and external relationships of Dissenters depend mainly on the corpus of Heywood’s writings, not his published works but his autobiographical notes, diaries and memoranda books published just over a century ago, and it is these writings which form the basis of this paper. To begin with though we can turn to the diary of the antiquary Ralph Thoresby who attended Hey wood’s funeral on the 7 May 1702 and recorded the event as follows: rode with Mr Peter’s to North Owram to the funeral of good old Mr O. Heywood. He was afterwards interred with great lamentations in the parish church of Halifax. [I] was surprised at the following arvill, or treat of cold possets, stewed prunes, and cheese, prepared for the company, which had several conformist and non-conformist ministers and old acquaintances.
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Majorek, Magdalena. "Modern Wooden Coffins – A Biography of Things." Acta Universitatis Lodziensis. Folia Archaeologica, no. 35 (December 30, 2020): 45–56. http://dx.doi.org/10.18778/0208-6034.35.03.
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This paper discusses the issue of a biography of a coffin from the perspective of biographical events common to many modern artefacts from the Polish territory. The aim was to identify past and present functions by determining the life cycle of a coffin: from its manufacturing (determination of its manufacturer and recipient; manufacturing techniques; the shape; the size; ornamentation) through ‘participation’ in a funeral ceremony, including transportation of the dead to the church, viewing, inhumation, the period of ‘concealment’, to its revival (e.g. as a museum exhibit). It was determined that at each stage of its ‘life’, the coffin served informative and protective purposes. Additionally, at the stage of its revival, it serves an important verification and identification function from the perspective of researchers in the field. Moreover, preservation of individual burials in coffins and crypts promotes sacral tourism; coffins in the church space have enormous exhibition potential that can be used to build a national and local community.
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Shokarev, S. Yu. "Holy babies and the wrong dead: two extremes of the Russian Medieval funeral rite." Proceedings of the Komi Science Centre of the Ural Division of the Russian Academy of Sciences 4 (2021): 38–45. http://dx.doi.org/10.19110/1994-5655-2021-4-38-45.
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In the Life of the Uglich holy child Ioann Chepolosov, murdered in 1663, there is twice a motif associated with a non-canonical burial. The boy wanted to take part in the “send-off” of the “skudelnitsa” (the mass grave of those who could not be buried inside the church fence) and after his death, his body was thrown into a swampy area, like an outcast dead man. The connection between the holy children and the wrong dead can also be traced in the Lives of other blessed children and youths. It seems that it is not accidental, but shows two extremes in the medieval perception of death: the expectation of a good transition to a better world and the fear of the unknown, fears for the fate of the soul after death.
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Koziuba, V. K. "MICROTOPOGRAPHY OF THE 10th CENTURY PAGAN BURIAL GROUND UNDER THE DESYATYNNA CHURCH COURTYARD IN KYIV." Archaeology and Early History of Ukraine 38, no. 1 (June 1, 2021): 209–28. http://dx.doi.org/10.37445/adiu.2021.01.16.
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The paper considers the issue of microtopography of the 10th century pagan burial ground under the later Desyatynna Church courtyard. At least 75 inhumation burials of the pagan period have been discovered here to the present. Also, several sections of barrow ditches belonging to 7 barrows were discovered during excavations in 2005—2011. These ditches made it possible to determine the approximate diameter of the ancient mounds, which ranged from 3.5 to 12 m.
Analysis of the results of the burial ground evcavations of the 20th — early 21st century provided examples of a combination of inhumation pit graves with charcoal spots and soil layers of mounds above them in single burial complex.
Sections of cultural layer belonging the object of the size of 14 Ч 6 m over, studied in the central dome square of the church of the late 10th century on an area of 9 m2. Four cultural horizons containing embers, ashes, animal bones (with traces of fire and without it), fragments of pots of the 10th century, and individual objects, were discovered here. These layers alternated with soil additions 0.2—0.4 m thick. According to the location, construction, features of filling, this object can be considered as a ritual site that served the cemetery during funeral and post funeral rites.
Microtopographic and stratigraphic observations allow us to assume the event of re-planning of part of the pagan burial ground in front of the Starokyivske hillfort fortification ditch.
The ditch was deepened and widened up to 6 m during the modernization of the fortifications of the hillfort, which happened probably after the Pechenegs’ attack on Kyiv in 968. As a result, the mounds of barrows which were the closest to the ditch were desroyed, and the entire site was leveled and turned into an wide esplanade.
New ordinary graves without mounds appeared here again at the final stage of the burial ground’s existence, in the 970—990 AD. The construction of the Desyatynna Church in 989 (991) put an end to the functioning of the pagan cemetery in this area and totally destroyed its outward signs.
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Bibikov, D. V. "FURTHER THOUGHTS ON THE FUNERAL RITE OF ROMENSKA CULTURE." Archaeology and Early History of Ukraine 40, no. 3 (November 3, 2021): 141–54. http://dx.doi.org/10.37445/adiu.2021.03.08.
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The study of the funeral rite of the Eastern Slavs and the dynamics of its development is important for the clarification of the religious, state-creating, ethno-cultural and social processes of the Old Rus formation. In the paper the author makes a new attempt of the comprehensive analysis of the burial sites of chronicle Severians who are identified with the bearers of Romenska archaeological culture. For this purpose, the most complete and reliable catalogue of these sites included 142 items has been created.
Statistical calculations show at the main part of the Dnieper Left Bank in the 9th—10th centuries the dominance of cremation rites away from the burial, placing the urn in the upper levels of the mound. Burials of this type are at least 82 % of Romenska culture cremations. They are reflected in literary sources. Burials at the level of the horizon and in small holes should be considered only as a few deviations from the classical Romenski rite. Burials of these types are characterized by such specific elements as circular wooden fences and ritual hearths, and most of them do not contain the urns. Differences in the funeral rites of the Dnieper Left Bank can be explained by the reasons of both ethnographic and chronological nature.
In the second half of the 10th century in the Severians area a few cremations are recorded at the places of burial. No Romenska culture pottery or ornaments were found in any of these complexes: they all contained exclusively the Old Rus materials. There is no doubt that the rite of cremation at the place was brought to the Dnieper Left Bank by settlers from the Middle Dnieper together with the establishment of the Kyiv Princes power.
Radical changes in the Romenski funeral rite occur in the late 10th — early 11th centuries. The rite of inhumation at the level of the horizon becomes dominant, less often in the mound pits. Although a number of scholars link these changes to the socio-economic changes in society the author considers it possible to explain them only by the total Christianization of the newly acquired territories by Kyiv. It is likely that the cremation of the dead was strictly forbidden by the church.
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RASMUSSEN, JOEL D. S. "DEMOCRATIC TENDENCIES: LIBERAL PROTESTANTISM AND THE GROWTH OF AMERICAN PLURALISM." Modern Intellectual History 15, no. 3 (April 5, 2017): 893–908. http://dx.doi.org/10.1017/s147924431700004x.
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In a recent collection of essays assessing the thought of William James in transatlantic perspective, Berkeley historian emeritus David Hollinger opened his contribution by recounting two memorable exchanges: The sermon at William James's funeral on 30 August 1910 was preached by the Reverend George A. Gordon, a name recognized today only by religious history specialists, but in 1910 a pulpiteer so prominent that he was sometimes described as “the Matterhorn of the Protestant Alps” . . . Gordon, a close friend of James, was the minister of Boston's Old South Congregational Church. When the great philosopher died on 26 August, his widow immediately selected Gordon to perform the service. Mrs. James made clear to Gordon why she wanted him. You are “a man of faith,” which “is what [William] was.” About this she was firm, apprising Gordon that she wanted at this funeral service “no hesitation or diluted utterance” in speaking about faith.Mrs. James had good reason to say these things. Her late husband had been candid about his feelings of spiritual solidarity with Gordon. “You and I seem to be working . . . towards the same end (the Kingdom of Heaven, namely),” James had written to his clergyman friend not long before, although [he claimed Gordon did] this “more openly and immediately” than [he did].