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(5,942 words)

Author(s): Schulz, Hermann | Wenning, Robert | Kuhnen, Hans-Peter | Hachlili, Rachel | Köpf, Ulrich | Et al.
[German Version] I. Religious Studies – II. Archaeology – III. Old Testament – IV. Judaism – V. Christianity – VI. Missiology – VII. Funerary Art I. Religious Studies A burial manifests and represents the culture-bound nature of personality and religious traditions that shape community; consequently, it is also a key to the metaphysics of cultural and civil religion. The history of research in religious studies is associated on many levels with the problem of burial. Studies examine agreements and differences …


(2,341 words)

Author(s): Happe, Barbara | Sörries, Reiner | Hüttenmeister, Frowald-Gil | Stolz, Fritz
[German Version] I. History – II. Graveyard/Cemetery Art – III. Practical Theology – IV. Judaism – V. Islam I. History The early Christians called their burial sites coemeteria (cemetery, Fr. cimetière, Ital. cimietiero; Burial: V). In the Middle Ages, the churchyard was commonly used for burials; in the 16th and 17th centuries, a burial site outside the city or town was often called “God's acre.” Temporary plague cemeteries were already established in the 14th century. Only after the Reformation, how-¶ ever, were general burial sites established in great numbers. Alon…


(2,160 words)

Author(s): Sörries, Reiner
1. Early Religion Even in prehistoric times it was thought that images have power. By drawing objects, one could achieve control of them, for example, in the picturing of animals that were to be slain (such as in the cave paintings at Altamira, Spain, ca. 15,000 b.c.; Magic). The divine was encountered at first in objects that had not been fashioned or in natural phenomena (stones, trees, etc.). Higher religions then had cultic images in animal or human form. These figures were always three-dimensional, were the focus of care and ceremony, and were clothed, a…