
Contents
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The Temporal and Iconic Framework of the Ascetic Life The Temporal and Iconic Framework of the Ascetic Life
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Overture: Death in the Desert Overture: Death in the Desert
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Good and Bad Death Good and Bad Death
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Instruction and Silence Instruction and Silence
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First Scene: Exeunt the Penitents First Scene: Exeunt the Penitents
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The Fallen Monks The Fallen Monks
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The Hour of Death The Hour of Death
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Penitents and Elders Penitents and Elders
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The Memory of Judgment The Memory of Judgment
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Interlude: Three Sketches of the Memory of Death Interlude: Three Sketches of the Memory of Death
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Scene Two: The Elder’s Soliloquy Scene Two: The Elder’s Soliloquy
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The Uncertain Judgment The Uncertain Judgment
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Past, Present, Future Past, Present, Future
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The Opposition of Ages The Opposition of Ages
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Memory and Concept Memory and Concept
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Conclusion: The Framework of Asceticism Conclusion: The Framework of Asceticism
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The Ascetic Life as Death and Resurrection The Ascetic Life as Death and Resurrection
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Obedience and Living Death Obedience and Living Death
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The Tears That Lead to Joy The Tears That Lead to Joy
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The Hope of Repentance The Hope of Repentance
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Conclusion: The Liminal State of Death Conclusion: The Liminal State of Death
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Imitating Christ Through Death Imitating Christ Through Death
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Failure Failure
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Tension Tension
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Unity Unity
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Conclusion: A Ladder of Dying and Rising Conclusion: A Ladder of Dying and Rising
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6 The Ladder of Divine Ascent: Death Makes the Christian
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Published:February 2015
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Abstract
This chapter examines the memory and practice of death in the Ladder in light of the literature surveyed. Beginning with a re-examination of death scenes in Desert literature, it argues that Climacus deliberately subverts the common topos of a good death by applying it to the penitent monks in a monastic prison. Climacus uses the penitents as archetypes of ascetic life, using their death scenes to model the memory of death for other monks. Analysis of several other important stories in the Ladder reveals that the memory of death defines the monk’s perception of his present activities, future hopes, and past failures. Within this perceptual framework, Climacus elaborates the practice of death to take account of ambivalence and ambiguity, modeling it on Christ’s human passions, his death, and resurrection. The monk dies in failure and rises in humility, imitating Christ ever better through failure and frailty.
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