A Quote by Annie Besant
In literature and in art, alike, this gloomy fashion of regarding Death has been characteristic of Christianity. Death has been painted as a skeleton grasping a scythe, a grinning skull, a threatening figure with terrible face and uplifted dart, a bony scarecrow shaking an hourglass - all that could alarm and repel has been gathered round this rightly-named King of Terrors.
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The terrors of truth and dart of death To faith alike are vain.
Firstly, there no such person as Death.
Second, Death's this tall guy with a bone face, like a skeletal monk, with a scythe and an hourglass and a big white horse and a penchant for playing chess with Scandinavians.
Third, he doesn't exist either.
I have a bony face - I feel like my skin's been stretched over my skull.
There is an essential difference between the decease of the godly and the death of the ungodly. Death comes to the ungodly man as a penal infliction, but to the righteous as a summons to his Father's palace. To the sinner it is an execution, to the saint an undressing from his sins and infirmities. Death to the wicked is the King of terrors. Death to the saint is the end of terrors, the commencement of glory.
There is to me about this place a smell of rot, the smell of rot that ripe fruit makes. Nowhere, ever, have the hideous mechanics of birth and copulation and death -those monstrous upheavals of life that the Greeks call miasma, defilement- been so brutal or been painted up to look so pretty; have so many people put so much faith in lies and mutability and death death death.
A physician can sometimes parry the scythe of death, but has no power over the sand in the hourglass.
There is a lot of talk in the academy about the death of the humanities. Based on my readers' response and their interest in history and literature and art, the death of the humanities has been grossly overstated.
Rosencrantz: We might as well be dead. Do you think death could possibly be a boat? Guildenstern: No, no, no... Death is...not. Death isn't. You take my meaning. Death is the ultimate negative. Not-being. You can't not-be on a boat. Rosencrantz: I've frequently not been on boats. Guildenstern: No, no, no--what you've been is not on boats.
For it is only in accepting death that one can truly live, and for the human animal, death has always been the great black beast from the abyss to be dreaded or defeated or avoided or hated - but never looked upon clearly face to face.
For two thousand years Christianity has been telling us: life is death, death is life; it is high time to consult the dictionary.
God knows we have our own demons to be cast out, our own uncleanness to be cleansed. Neurotic anxiety happens to be my own particular demon, a floating sense of doom that has ruined many of what could have been, should have been, the happiest days of my life, and more than a few times in my life I have been raised from such ruins, which is another way of saying that more than a few times in my life I have been raised from death - death of the spirit anyway, death of the heart - by the healing power that Jesus calls us both to heal with and to be healed by.
Death may be the King of terrors... but Jesus is the King of kings!
To have been torn from the study would have been as death; my time was entirely occupied with art.
Ferguson shows the power of social media. This could have not been a story. Or it could have just been a local story. Or it could have been something that we saw only from a distance, through the usual filters. Instead, it gathered steam.
In the end, the art of hunger can be described as an existential art. It is a way of looking death in the face, and by death I mean death as we live it today: without God, without hope of salvation. Death as the abrupt and absurd end of life
We are not spared death, but the power of death has been defeated. The grip of sin has been loosed. We are invited to share the victory, to follow the path of God back to life.
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