Death, Dying, and Mysticism: The Ecstasy of the End

Modern society has a tendency to hide loss of life and the loss of life strategy from public view, trying to erase them from our cognizance. this perspective of denial stands in nice distinction to the technique of the nice religious traditions of humanity, for which the loss of life method used to be an essential and infrequently the most important a part of our personal religious perform. This quantity bargains a pattern of reflections from students and practitioners at the subject of dying and death from students and practitioners, starting from the Christian culture to Hinduism, Lacanian psychoanalysis, whereas additionally relating the topics of the afterlife and near-death experiences.

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11 Shortly after Francis died, Jacopa moved to Assisi to live out her life in relative peace and prayer, but she never renounced her property. 13 Therefore from a wide range of sources independent of the hagiographic tradition, we know that Jacopa became an important benefactor of the Franciscan order and began supporting the order with political influence and significant material resources soon after meeting Francis. Jacopa and the Hagiographic Narrative of Her Visit In turning to the hagiographical sources that include the anecdote of her deathbed visit to Francis, we find plenty of correspondence to her characterization as a wealthy and influential woman, which could amplify the historicity of the episode.

29. 30. 31. 32. 33. 34. 35. 36. 37. apostola, or “apostle to the apostles,” as Mary Magdalene was known. But it remains true that if Thomas implied this connection, he did so indirectly. On the image of Mary Magdalene in the thirteenth century especially among the friars, see Katherine Ludwig Jansen, The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages (Princeton, NJ: Princeton University Press, 2000), 86–99. Ugolino Boniscambi of Montegiorgio, Deeds of the Blessed Francis, FAED, Vol.

I am grateful to Kevin Elphick for sharing his copy with me. Vat. Bibl. MS lat. 8486, f. 78. Published by D’Alençon, Frère Jacqueline, 37–38. The document is transcribed and translated into English by Urner, 288–292. Michael Cusato links Jacopa’s drop of litigation against the papacy to the influence of Franciscan preaching in Rome. See Cambridge Companion to Francis of Assisi, ed. Michael J. P. Robson (Cambridge: Cambridge University Press, 2012), 24. All extant property transactions and other legal documents related to Jacopa, including those involving the friars, have been collected, transcribed from printed editions, and translated into English by Urner, “The Search for Brother Jacoba,” in Appendix B, 286–306.

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