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By Thomas Coomans, Herman De Dijn, Visit Amazon's Jan De Maeyer Page, search results, Learn about Author Central, Jan De Maeyer, , Rajesh Heynickx, Bert Verschaffel

Sacred areas have lengthy exercised a different fascination. Sacred areas aren't static entities yet demonstrate a historic dynamic. they're the results of cultural advancements and feature different multidimensional degrees of value. they're locations the place time is, because it have been, suspended, and they're issues the place holy instances and holy locations meet. Sacred areas are areas apart.

It is that this specificity within the context of the Christian religions of the West that the controbutors to Loci Sacri wishes to unveil by means of bringing jointly experts from a variety of disciplines, nations, and Christian denominations. one of many questions is why a few websites have for hundreds of years confirmed to be so renowned whereas others haven't. one other subject is the best way impressive typical websites were specific as sacred and given new which means, essentially through structure. Loci Sacri additionally explores the 'eternal' personality of this sacred status.

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The kind of luck the poet has in producing poetic meaning via the incarnation in the sounds, rhythms, etc. of a particular language, is exemplary of the ‘success’ of all strongly incarnated meanings. This is why revelation through the symbol is experienced as some sort of gift or grace. Because of their strong incarnation, symbolic meanings or objects are vulnerable in many ways. Objects can be destroyed or lost; sounds, words, rhythms may change, fall out of use or become too old-fashioned, etc.

The gods do not dwell where the corpses are. It is human time, but not the time of the living. But precisely because the monument cannot be used for dwelling, and because remembrance of ‘time elsewhere’ has some structural analogy with the mediation providing contact with the world of the gods, the space of the monument is closer to the temple than to the palace. A graveyard may easily be turned into a place for worship and prayer, but not into a palace for the king or a political space. We can easily find ‘prototypical’ examples for each type mentioned above.

G. as a lack of grace or as a moral or aesthetic shortcoming. On the other hand, it is always possible that the objective or subjective circumstances of the evocation are such that the emotional reaction is not forthcoming. Because it is not a result aimed at through some (independent) means, the absence of the appropriate reaction does not necessarily mean the absence of contact with the symbolic reality. 5 Concerning the nature of symbols, see Burms, “Het eigene: reëel en symbolisch”, and Moyaert, Iconen en beeldverering, chap.

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