The Living And The Dead [CRACKED]
The 32-year-old Holland has worked very hard to get here. She's been this close to the cohesive greatness on display here a number of times. She helped to form the Be Good Tanyas a decade or so ago but left once it became clear that they had a more narrow (and more treacly) idea of what folk music is, just as they started to hit the top of the middle of the road. Holland's 2003 debut Catalpa, initially self-released and later put out on Anti-, had a pleasant living room aura and 27 years of great songs; it's easily among the best folk records of the last decade. Her two subsequent albums simultaneously embraced and rejected the idea of "folk," with varying results. Escondida, from 2004, had great songs and excellent players, but the arrangements were self-consciously old-timey, veering a touch too close to jazz-folk hokum. And on 2006's Springtime Can Kill You, it felt like there were too many ideas competing with each other.
The Living and the Dead
In his last set of catechesis on mercy, Pope Francis focused on the works of praying for the living and the dead, as well as burying the dead, insisting that since we are all part of one family in Christ, we must remember to pray constantly for one another.
When we say "I believe in the communion of Saints" while reciting the Nicene Creed, "it's a mystery that expresses the beauty of the mercy that Jesus revealed to us...all, living and dead, we are in communion."
Burying the dead might seem like "a strange request," he said, but noted that in conflict zones and areas "where they live under the scourge of war, with bombs that every day and night sow fear and innocent victims," this work "is sadly present."
When it comes to praying for the dead, Francis said this work is above all a recognition of the witness the deceased left for us, and of "the good that they did. It is a thanksgiving to the Lord for having given them and for their love and friendship."
However, the Pope said that while it is good and necessary to remember the faithful departed, this shouldn't make us forget "to also pray for the living, who together with us every day confront the trials of life."
In theology, the term "regenerate" means "recreated" or "reborn." So, we could refer to those who are regenerate as the spiritually "living." It follows then, that the theological term "unregenerate" means "not recreated" or "not reborn." In other words, the unregenerate are spiritually "dead."
It's tempting to think of spiritual death in ways that parallel physical death. But this can be a little misleading. When we die physically, our souls are separated from our bodies. Our bodies are incapable of independent action, and eventually decay to the point that they return to dust. But when we're dead spiritually, our souls are still active in our bodies. The unregenerate continue to think, feel, dream, make choices, and engage with the world in almost every way the regenerate do. They aren't robots, nor are they mindless bodies. So, what exactly is spiritual death?
Worse, spiritual death affects all the naturally conceived descendants of Adam and Eve. Passages like John 3:5-7, Romans 8:10, and Colossians 2:13 indicate that every human being, except for Jesus, comes into this world spiritually dead. As Paul indicated in Romans 5:12-19, Adam was our representative and, therefore, we all share in his punishment.
Many scientists teach that physical death is the cessation of cellular activity. When the cells in our body stop working, we are dead. And this view is true, as far as it goes. But the theological aspects of physical death are far more significant. Like spiritual death, physical death is part of the curse God laid on humanity because of Adam's sin in the Garden of Eden. You'll recall that in Genesis 2:17, God told Adam:
Also, we should pause to mention that some Christians throughout history have taught a view called "soul sleep." This is the idea that God does not take our souls to heaven immediately when we die. Instead, our souls remain with our bodies, unconscious until Jesus returns. Supporters of this view appeal to passages like Daniel 12:2, and 1 Corinthians 15:51, which refer to the dead as if they're sleeping.
We'll divide our discussion of the final state into three parts. First, we'll address the physical resurrection of the dead. Second, we'll describe the fate of the unregenerate. And third, we'll explore the fate of the regenerate. Let's look first at the physical resurrection of the dead.
The general resurrection of the dead is important because, as Paul says in Acts 17, God has fixed a day on which he will judge the world, and he's given us evidence of this by raising Christ from the dead. That judgment is of whole people, and the general resurrection is about affirming the fact that we are whole people, that we will stand before God as whole people. And what this does is not only affirm the fact that we are going to be judged in the bodies in which we lived, sinned, believed, but also that we are going to spend eternity as whole people. This is important not only from the standpoint of the way we view eschatology, but it's also important from the standpoint of the way we view one another and the inherent dignity and value of every human being, because we're made in the image of God. [Dr. Voddie Baucham, Jr.]
Like the Old Testament, Jesus said that all the dead will rise at the general resurrection in order to face God's judgment. And other reliable New Testament characters believed the same thing, including Martha in John 11:24, and the apostles in Acts 4:2. The apostle Paul also argued for the general resurrection in Acts 17:32, 23:6, and 24:21, as well as in his own writings in 1 Corinthians 15:12-42.
For the regenerate, the final state will be wonderful. Death will not be able to hold us. After our bodies have been raised from the dead, the Lord will render his final judgments. And for us, those judgments will bring only blessings. In Christ, we are perfect. And God's judgments will reflect that. We don't know exactly what it will be like. But the details Scripture gives us are more than sufficient to convince us that our final state will surpass our greatest dreams.
The Day of the Dead, on the other hand, is a joyous reunion of family. It is strongly associated with Mesoamerica but celebrated today in many parts of the world. The spirits that emerge from the land of the dead are not seen as threatening monsters to be feared, but ancestors to be lovingly guided home along paths outlined with bright, fragrant, autumn-colored marigolds, the Cempasuchtil. Once home, these spirits are welcomed by their families gathered to share memories in front of festive altars bearing their pictures, their favorite foods, beverages, tobacco and prized possessions. All this is prepared to help them once more savor the pleasures of life before returning to the world of the dead. Spirits who no longer have anyone left to remember them are destined to fade away.
Families build their Day of the Dead altar in the days prior to the grand celebration. Traditionally, each altar has at least two levels, representing the heavens and the earth. On them are placed representations of the four elements: water so the spirits can quench their thirst, wind represented by paper banners, Earth represented by food and the fire of candles to warm them and light their way. In some regions, the first candle is lit on Oct. 28 and a white flower is placed on the altar to receive solitary spirits, those who have no families to receive them. The next day, a second candle is lit beside another glass of water for forgotten spirits, and on Oct. 30, a third candle is lit beside a third glass of water and piece of bread for spirits who began their journey without having eaten. Finally, on Nov. 1, lovingly prepared plates of food are placed on the altar for the spirits of children in order to make sure they get their fair share before Nov. 2nd when the eager adult spirits converge to feast. Since spirits, being incorporeal, consume only the intangible essence of their offering, after they depart the living family is free to enjoy all the delicious, tangible foods and beverages.
Whitman, with the help of black troops and information from many black people in the South, located more than 100,000 graves. In February 1867, Congress passed legislation for a vast system of national cemeteries. Efforts to identify the Confederate dead were even less systematic; and postwar efforts to collect and rebury rebel soldiers would lag those on behalf of Union soldiers by many years. But the idea that government should act in loco parentis, as Whitman said, came to seem unexceptional. In World War I, soldiers began to wear badges and then dog tags for the purpose of identification and notification. Today, the U.S. government spends more than a hundred million dollars a year seeking information to recover the bodies of American soldiers from around the world.
For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air (1 Thess. 4:16-17).
This large butterfly diptych was made specially for the ARTIST ROOMS collection. A diptych of two pieces of wood or metal containing the names of the living and the dead has been used, so that prayers and Masses can be said for their souls. Hirst has long been obsessed with butterflies as a metaphor for mortality. They are traditional symbols of the soul. In 1991 Hirst filled a London gallery with hundreds of live tropical butterflies, some of them growing from chrysalises on monochrome canvasses hung from the wall.
Stories in which terrifying meetings occur between the living and the dead became increasingly popular from the early 1300s. One common theme found in manuscripts, paintings and sculptures, was the story of three living princes who encounter three dead princes, shown as worm-eaten corpses. The dead princes warn the living that they will soon be just as grisly as the dead. The story reminds the reader that life in this world is short. Artists seem to have taken particular care to depict the dead as gruesomely as possible to create a startling contrast between the corpses and the elegant living princes. 041b061a72